The Doctrine of Last Things (Eschatology)

We teach the sound doctrine called Eschatology by exegesis from the Word of God. Eschatology is the doctrine of last things concerning the entire structure of biblical history and prophecy, including all biblical predictive prophecies, their consequence and how they culminate in the end time events (cf. Genesis 5:18-24; Jude 14-15; Genesis 15:18-21; Deuteronomy 30:1-10; Isaiah 11, 13; Isaiah 24-27; Ezekiel 36-27; Daniel 2; 7; 9:24-27; Zechariah 9:9-17; 12; 14; Matthew 24-25; Luke 21; Acts 1-3; 1 Thessalonians 4-5; 2 Thessalonians 1-2; 2 Peter 3; Jude; Revelation).

10.1.1 The Definition of Eschatology

Eschatology literally means the study of last. Eschatology is a compound word comprised of two Greek terms, namely, the prefix ἔσχατος which literally means “last” (e.g. found in Revelation 22:13 which reads, “I (Am) the Alpha and the Omega, the First and the Last, the Beginning and the End.”) and ‘logy’ as a suffix derived from the Greek logia – which means ‘to reason, to study, study of’ signifying a subject of study (a branch of knowledge). Therefore, both terms together render the phrase, “the Study of Last.” 

10.1.2 The Importance of Eschatology

We teach that the doctrine of Eschatology is not a second or third tier doctrine. We teach that the study of biblical prophesy is not a secondary or tertiary matter. The Bible exhorts believers to interpret the Bible with precision (cf. 2 Timothy 2:15; 3:16-17). God has promised blessings on those who know and obey the things of biblical prophecy (cf. Revelation 1:3; 22:7).

We teach that God alone has planned the end from the beginning (cf. Isaiah 46:9-11). To this effect, we teach that God has revealed in Scripture nothing that is so unimportant or trivial that it could be considered optional or secondary for Christians (cf. Acts 20:20, 25, 27). We teach that prophetic matters in the bible are not to be avoided even if modern evangelicalism might suggests that to take the biblical position will disrupt modern evangelicalism psudo-unity because they think biblical eschatology is controversial or too hard to understand.  The assertion that the study of Eschatology is secondary in Scripture is false and goes against what Scripture has to say.  

We DO NOT teach Doctrinal Triage (a.k.a Theological Triage). 

10.1.2.1 The Scriptural Content concerning Eschatology

In Scripture, 62 (94 percent) out of 66 books contain predictive information (Ruth, Song of Solomon, Philemon, and 3 John are the exceptions). In the Bible, 27 percent (8352) of all verses (31,124) refer to prophetic issues. In God’s Word, 22 percent (1845) of all prophetic verses (8352) refer to Christ’s second coming. All eight authors of the NT mention Christ’s second coming. Next to the subject of faith/salvation, the theme of Christ’s second coming is most prominent in the NT. Only 3 out of 27 NT books do not mention Christ’s second Advent (Philemon, 2 John, and 3 John). Of the approximately 333 specific biblical prophecies dealing with Christ’s two advents, one-third deals with His first coming and 2-thirds deal with His second coming.

10.1.2.2 The Implications of Prophecy for the Christian Faith and the Benefit of Studying Eschatology 

We teach that fulfilled prophesy proves the Bible is true and inspires confidence in Scripture (cf. Acts 13:32-35, 42-44). We teach that the study of prophecy promotes obedience and provides the gateway to God’s blessing (cf. Revelation 1:3; 22:7). We teach that Prophetic material equips the saints to refute those who mock the Christian hope (cf. 2 Peter 3:1-13). We teach that Prophecy provides answers to theological questions that are found nowhere else, such as the relationship between the resurrection and the rapture (cf. 1 Thessalonians 4:13-18). We teach that Prophecy gives motivation for holy living today (cf. 1 Thessalonians 5:6-9; Titus 2:11-14; 2 Peter 3:11-13). We teach that Prophetic expectation purifies (cf. 1 John 3:2-3). We teach that Prophecy provides a biblical basis for prayer (cf. Daniel 9:1-19; Jeremiah 25:11-12). We teach that Prophecy is a source of hope, comfort, and encouragement for the Christian (cf. 1 Thessalonians 4:18; 5:11; Titus 2:13). We teach that the study of prophecy encourages patient endurance in the midst of suffering and trials (cf. Jame 5:7-11). We teach that Prophecy assures that unjust persecution of the righteous will be avenged by God (cf. 2 Thessalonians 1:5-10).

We teach that God makes covenants (cf. Genesis 9:8-17; 15:18; 17:2) and has dispensations (cf. Genesis 9:1-7; Luke 16:2, 3, 4; 1 Corinthians 9:17; Ephesians 1:10; 3:2, 9; Colossians 1:25; 1 Timothy 1:4). 

We teach that the covenants and dispensations are all woven together in a coherent fashion from Genesis to Revelation by the protoevangelium (i.e., “first gospel” – Genesis 3:15). We teach this protoevangelium is the continuity of the biblical covenants and dispensations from Genesis to Revelation, revealing God’s kingdom and redemptive program dealing with the individual as well as the nations by offering one way of salvation through the Gospel. At the same time, we teach that there is discontinuity that exists throughout the biblical covenants and dispensations (e.g., the church is not Israel, the church does not replace Israel). 

We teach that there is continuity and discontinuity that exists between the OT and NT.

10.1.3.1 Covenants 

The Hebrew term for covenant is בְּרִית (běrît) derived from the root בָּרָה (barah), meaning "to cut" or "to bind." However, the principle verb in the context of covenant making is כָּרַת (karath, lit. “to cut” from the phrase “on that day the LORD made a covenant with Abram.”) The first occurrences of בְּרִית (běrît) in the Word of God are in Genesis 6:18; 9:9, 11, 12, 13, 15, 16, 17; 15:18.   

The Greek term for covenant is διαθήκη (diathéké) and has no less than 33 occurrences in the NT (cf. Matthew 26:28; Mark 14:24; Luke 1:72; 22:20; Acts 3:25; 7:8; Romans 9:4; 11:27; 1 Corinthians 11:25; 2 Corinthians 3:6, 14; Galatians 3:15, 17; 4:24; Ephesians 2:12; Hebrews 7:22; 8:6, 8, 9x2, 10; 9:4, 15x2, 16, 17, 20; 10:16, 29; 12:24; 13:20; Revelation 11:19). 

In connection to the Abrahamic Covenant the Greek term ἐπαγγελία (epaggelia, “promise”) was used (cf. Acts 7:17; Romans 4:13, 14, 16, 20; Galatians 3:16, 17, 18, 21, 29; 4:23; Hebrews 7:6; 11:9, 13, 17). We teach that the covenants that God makes are to be understood as promises from God. 

(1) First question: Why does God make covenants? 

Answer: We teach that God makes covenants in order to enter into a relationship where by God has promised specific and certain unconditional promises and gifts for His people. We teach that God makes covenants so that God can demonstrate He is God and He is the redeemer of His people. We teach that God makes covenants in order to give His people the content of revelation by which God reveals salvation and how God expects His people to live in light of that revelation. We teach that God makes covenants to extend His unconditional grace upon those who have been destined by Him to be saved from the wrath of God.  

The first time the term covenant is found in Holy Scripture is Genesis 6:18, namely, the Hebrew term בְּרִית (běrît). In the age of ruin, that is, the ante-diluvian age – namely, the age between the original fall of man and the judgment of the global flood (cf. Genesis 3-6), God promised a covenant to the man Noah when God said, “But I will establish My covenant with you; and you shall enter the ark— you and your sons and your wife, and your sons’ wives with you” (Genesis 6:18). God kept His promise to establish His covenant with Noah and Noah’s family (cf. Genesis 9:8-17). Although the first statement concerning the term covenant is found in chapter 6 of Genesis, we teach that God’s promise of the Seed of the Woman (cf. Genesis 3:15) is re-confirmed in the Noahic Covenant. 

We teach that the first doctrines taught in the word of God directly after the original fall of man are penal-substitutionary atonement and the sound doctrine of imputation – For God promised the substitute in the protoevangelium (i.e. first gospel – see 10.1.3.1 Seed of the Woman: The Protoevangelium First Gospel) and God pictured the protoevangelium by providing animal skins to cover the nakedness of Adam and his wife. The protoevangelium was pictured when Abel sacrificed animal sacrifices (cf. Genesis 4:4). The protoevangelium was pictured when Noah offered up animal sacrifices after Noah exited the ark following the Great Flood (cf. 8:20-22). To this effect, we teach that Noah is a type of the second Adam, pointing to the penal-substitution eternally accomplished by the last Adam, the Lord Jesus Christ. It was that same promise to redeem the first Adam that was also extended to Noah – for Noah found grace in the eyes of YHWH (cf. Genesis 6:8). When Noah exited the ark into the post-flood age, Noah was the representative of the entire human race moving forward. We teach that Noah is a type of the last Adam – the Last Adam being the Lord Jesus Christ. The typology in Genesis 8 is undeniable that Noah is a type of the Lord Jesus Christ. Noah’s name means rest. In the fact that the Ark rested on the mountains of Ararat,  rest after the flood signifies rest after the judgment of God. This rest is pictured by those who got onto the ark and were saved from the judgment of God. The figure of the ark resting on the mountains reminds of the promise God has made to those who trust in Christ Jesus to be saved from the wrath of God in Christ alone. We teach that the Lord Jesus Christ is the believer’s Ark – He is the sure salvation from the wrath of God.  We teach that there is typology in the fact that the dove could not find rest and returned to Noah. To this point, at Jesus’ baptism, God the Holy Spirit descended like a dove and rested on Jesus Christ.  The fact that Noah’s name is in the verb used to explain how God was pleased with Noah’s burnt offerings – that pleasing aroma, literally resting aroma is because the promise of Genesis 3:15 remains and is extended into the Noahic Covenant. In conclusion, there is typology in the name Noah and typology in the ark that Noah made, all justifying the progressive nature of Scripture and God’s promise that continued from the ante-diluvian age into the post-flood age – that is, the patriarchal age (cf. Genesis 8:18-Exodus 1:1). 

10.1.3.2 Dispensations 

The Greek term for dispensation is οἰκονομία (oikonomia, “stewardship, administration, management, dispensation”). Therefore, the term dispensation is a biblical term. 

While there is no direct Hebrew equivalent to "oikonomia," the concept of stewardship can be related to terms like פקיד (paqiyd, meaning "officer" or "overseer") and בית (bayith, meaning "house" or "household").

The Greek term οἰκονόμος is a biblical term and it has been translated into the English term "steward" and it has the sense to mean a manager or an administrator. This is the essence and sense of the term dispensation (cf. Ephesians 3:2 - "the stewardship of God's grace which was given to me for you" cf. 3:9). Dispensationalism understood correctly literally means "house-law." The church is a stewardship, a dispensation to be the pillar and support of the truth (cf. 1 Timothy 3:14-15 - "I am writing these things to you, hoping to come to you before long; but in case I am delayed, I write so that you will know how one ought to conduct himself in the household of God, which is the church of the living God, the pillar and support of the truth." 

We teach that understanding that God has dispensations is inseparably constrained to understanding faithfulness in the management of grace (e.g. "Be hospitable to one another without complaint. As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God" 1 Peter 4:9-10; see Titus 1:7).

The biblical basis for stewardship, management, or dispensation is found from the following passages, namely Luke 16:1-31; 1 Corinthians 4:1-7; 9:17; Galatians 4:1-7; Ephesians 1:10; 3:2, 9; Colossians 1:25; 1 Timothy 1:4; and 1 Peter 4:10.

(2) The Second Question – Why does God have dispensations? 

We teach the reason why God has dispensations is to test men. The necessity for God to have dispensations is to give men responsibility as God’s vice regency on the earth to protect the imago Dei, that is, the image of God in man. Dispensations are necessary because Adam sinned against God and thus the image of God in man was disfigured but not removed.   

We teach that God tests men with the test of human government, that is the death penalty for murder (cf. Genesis 9:6). On the other hand, the devil tempts men with the philosophies of human government (cf. Revelation 12:9; 17:15; 18:23; 20:3, 8, 10).

We teach that the dispensations from God are periods of time in which certain covenants God has made with His people are operative. 

The covenants govern how God’s people live and obey Him by faith and the dispensations are given to be stewardships for men to govern in order to be faithful to the purposes of God in their own generation (cf. Acts 13:36-41).  Dispensations are stewardships and one of the clearest examples of this principle is in Ephesians chapter 3 (cf. 3:2, 9). 

We teach that each dispensation begins with a restoration. This is a reoccurring pattern in Scripture together with Genesis 3:15 – the major theme or “red-thread” woven throughout the covenants and the dispensations. We teach that God has dispensations because He is following the same pattern of establishing a covenant by then promising another covenant to carry on His Kingdom and redemptive plan moving forward as He provided more revelation in the progressive nature of revelation, more context to allow those from mankind who would ever believe to see their need for the Savior, for them to understand redemption and the stewardship to obey God by faith by trusting in the Seed of the Woman – namely, the Lord Jesus Christ to be saved from the wrath of God. The revelation God has given, namely Genesis – Revelation, when it was being given and composed at the time of the inscripturation process, it was progressive revelation during the time of the inscripturation process from Moses to the Apostle John, from Genesis to Revelation. Now that the canon of Scripture is closed, nothing can be added to it or taken away from it. We teach that the Word of God is prophecy concerning what is to come in the future. We teach that biblical prophecy reminds our generation in this current dispensation of human history of the reality that man still proves to have the same problem as in other dispensations, that is, Man has a sin problem. Therefore,  Man needs a Savior. Man needs to be regenerated. Man needs to be illuminated. That is the theologically significant point to understand covenants and dispensations.

We teach that each dispensation ends in judgment. For instance, the Antediluvian Age ended in judgment (cf. Genesis 6:7; 7:17-8:13). The Mosaic Age ended in judgment (cf. Deuteronomy 28:15-68; 31:14-22). The Church Age ended in judgment (cf. Revelation 6:1-2-20:3; see. Matthew 24:5). The Millennial Kingdom Age will end in judgment (cf. Revelation 20:7-15). 

God has revealed theologically from His Word how the themes of covenants and dispensations are tied together and these themes are woven together throughout the OT and NT. In Genesis 9:1-17 one can clearly read of both a covenant and a dispensation in the same chapter. We teach that Genesis 9:1-7 reveals the dispensation of the test of human government. We teach that Genesis 9:1-7 is the fact of human government, not the philosophical form of human government.  The dispensation of human government is to uphold capital punishment for murder. The test of human government is to execute the death penalty on the one who commits murder – “Whoever sheds man’s blood, by man his blood shall be shed, For in the image of God He made man” (Genesis 9:6). We teach that murder is the act of destroying the image of God in man. We teach that when a person takes a life unlawfully in malice aforethought then one attacks and destroys the image of God in man. That is why the death penalty is the absolute necessary consequence for murder, because murder is the act of destroying the image of God in man. 

Those are the explicit covenants and the explicit dispensations in the most coherent fashion so that we can trace the theme of Genesis 3:15, the protoevangelium, from Genesis through Revelation; and we can see the continuity in God’s redemptive plan and program, the continuity in how God deals with mankind. We can see the continuity within soteriology – the message of the Gospel. At the same time we can see how Scripture maintains the discontinuity that is explicit. For example, the church does not replace Israel. Likewise, the church is not the new Israel. Furthermore, the NT does not reinterpret the OT. 

We teach history as bookends. To this effect, one can expect the end to be consistent with the beginning. There is a historical chiasm, namely, the relationship with the parallelism between the antediluvian age and the millennium and the ante-lapsarian time and the eternal state. The concept and data of time, epochs, and aeras reveal the arch of God’s creation of time and the periods in history with continuity and discontinuity.  

In conclusion, the questions, “why does God have dispensations?” and why does God make covenants?” is answered first, in Genesis 9 where there is both a dispensation responsibility from God to mankind as well as a Covenant made by God to mankind, and therefore a dispensation and covenant back to back at the same occasion concerning God’s plan for the nations.  

10.1.3.3 Seed of the Woman: The Protoevangelium (First Gospel)

We teach that Genesis 3:15 is the protoevangelium and as such is the red thread that extends throughout the Scriptures and is woven throughout the Biblical Covenants. The protoevangelium is the name given to Genesis 3:15, because it is the first text in Scripture (chronologically) that mentions the gospel of salvation. 

The term protoevangelium is a compound term with the Greek term πρῶτος (prótos – first) as the prefix together with the Greek term εὐαγγέλιον (euaggelion – good news) as the suffix. Therefore, the protevangelium means that Genesis 3:15 is the prototype, the first form of the Good News. 

We teach that Genesis 3:15 is the first Messianic prophecy in Scripture that predicted the sufferings of the Lord Jesus Christ as the Savior, and together with Genesis 3:20-24, the Savior who would provide eternal life through penal-substitutionary propitiation for sin, expiation of sin, and imputation of righteousness (cf. Genesis 4:4, 7; 25-26).  

We teach the penal-substitutionary death of the Lord Jesus Christ and the need of His righteous life for an imputation was proclaimed by God in the protoevangelium of Genesis 3:15, and this protoevangelium was pictured by God with the animal God killed to provide garments of skin for Adam and his wife to clothe (i.e. cover) them (cf. Genesis 3:20-21). Such animal sacrifice that pictures the protoevangelium is the red thread that extends throughout the entire Word of God from Abel’s sacrifice (cf. Genesis 4:4), to Abraham’s sacrifice on Mount Moriah (cf. Genesis 22:13), to the latter patriarchal sacrifices in the book of Genesis and that of Job (cf. Genesis 8:20; 12:8; 26:25; 33:20; 35:7; Job 1:5, 8; 2:3; 16:19; 19:23-26; 42:7-9), to the Passover lamb in Egypt (cf. Exodus 12:1-28), to the Levitical sacrifices (cf. Leviticus 1-7), to the High Priest’s sacrifice on the day of Atonement (cf. Leviticus 16-17), to Manoah’s burnt offering (cf. Judges 13:16-23), to Elkanah’s yearly sacrifice (cf. 1 Samuel 1:21), to Samuel’s offerings (cf. 1 Samuel 7:9-10; 16:2-5), to David’s offerings (cf. 2 Samuel 6:18), to Elijah’s offering (cf. 1 Kings 18:38), to Isaiah’s prophetic message sometime around 739-681 B.C. (cf. Isaiah 53:1-12), to Hezekiah’s offerings (cf. 2 Chronicles 29:21-24), to Ezra’s, Nehemiah’s and the people’s offerings (cf. Ezra 3:3-6; 10:32-33) – for all these examples from the OT pictured the protoevangelium (cf. Genesis 3:15) because they all pointed to the one great sacrifice performed by the Lord Jesus Christ, offering Himself unto death on the cross to make propitiation for the sins of His people (cf. Ephesians 1:7; Hebrews 2:9-10; 14-17; Revelation 1:5-6; 5:9).   

We teach that identity of the Seed of the Woman in Genesis 3:15 is none other than the Lord Jesus Christ (cf. Genesis 3:15). 

The Protoevengelium, that is, first gospel, is that which God first revealed as His plan for the redemption of man immediately succeeding the fall of man in Genesis 3. The source text for the Protoevengelium is Genesis 3:15 which reads, “And I will put enmity between you and the woman, and between your seed and her seed; He shall crush you on the head, and you shall bruise Him on the heel.” The Seed of the Woman in Genesis 3:15 is Jesus Christ. The Lord Jesus Christ overcame Satan’s temptations in the wilderness and therefore, Jesus Christ in His active obedience has achieved victory over the devil (cf. Matthew 4:1-11; Mark 1:12-13; Luke 4:1-13; 1 John 3:8). At the cross, the Lord Jesus Christ in His passive obedience crushed the spiritual serpent (i.e. Satan) on the head (cf. Col 2:13-15; emphasis added on verse 15; Hebrews 2:14; 1 John 3:8). Moreover, the Protoevengelium is the red thread that extends throughout Scripture from Genesis 3:15 to Revelation 20:10 and disclosed the continuity between both testaments (i.e. OT and NT). We teach the Protoevangelium explains the whole history of the OT and the whole history of the NT. To this effect, we teach that the protoevangelium teaches this ever so long conflict throughout human history between the kingdom of light versus the kingdom of darkness. At the end of history, the Lord Jesus Christ will carry out completely the sentence of Genesis 3:15 on the spiritual serpent, that is, when the devil is thrown into the lake of fire to be tormented day and night forever and ever (cf. Revelation 20:10). 

We teach that the Lord Jesus Christ saves the believing sinner from the wrath of God (cf. John 3:36; Romans 5:9; 1 Thessalonians 1:10; 5:9). 

We teach that the Lord Jesus Christ saves the believing sinner from the believing sinner’s sins (cf. 1 John 3:5). 

We teach that the Lord Jesus Christ saves the believing sinner from the power of devil (cf. 1 John 3:8; Hebrews 2:14-18). 

10.1.3.3.1 Against Heresies

Surprisingly, Robert Chisholm, professor of OT studies at Dallas Theological Seminary, argues that Genesis 3:15 is not to be understood as the Protoevengelium (i.e. first gospel) but rather only has to do with man’s conflict throughout history with snakes when he wrongly argued the following:

Some interpreters of Genesis 3:15 argue that the “seed of the woman” is a somewhat veiled reference to the Messiah, who will crush the serpent, often taken by advocates of this position as a reference to Satan. . . . Proponents of this messianic interpretation should not argue their case from the presence of the singular noun, “seed, offspring,” because this noun, while sometimes referring to an individual descendant, frequently refers to one’s offspring or descendants in a collective sense. It is possible that the phrase “seed of the woman” refers collectively to the human race that originated in the first woman. In this case the passage envisions the ongoing struggle between humans and deadly snakes, a conflict that was a grim reality in the ancient world.

We teach that Robert Chisholm is wrong! Chisholm’s argument is contrary to Paul’s argument in Galatians, that the Seed is singular showing that Jesus Christ is the fulfillment of the Abrahamic Covenant and that the Seed language is an explicit continuity in the Genesis contextual theme (cf. Galatians 3:16; Genesis 3:15; 4:25; 15:5, 13, 18; 17:7, 10, 12; 22:8-17; 22:18). The Seed language in Genesis 12-22 does not originate in Genesis 12 but is presented foundationally in the sense of Genesis 3-4 concerning the protoevangelium. Likewise, the promised royal line comes through Abraham, through His wife Sarah, not through Hagar (cf. Genesis 17:15-16). The promised royal line comes from Abraham through Isaac (not Ishmael), then through Jacob (not Esau, cf. Romans 9:7-10).  Thus, the Seed of the Woman motif is woven throughout the Apostle Paul’s argument in Galatians 3-4 as he referenced the grammatical nuances of word forms to correctly interpret the Scripture (e.g. Galatians 3:16 “Now the promises were spoken to Abraham and to his seed. He does not say, ‘And to seeds,’ as referring to many, but rather to one, ‘And to your seed, ‘that is Christ”). 

Therefore, the Lord Jesus Christ is the Seed of the Woman and likewise the Seed of Abraham who comes through the line of promise (Abraham, Isaac, and Jacob) and then through the royal line of promise, that is through King David (cf. 2 Samuel 7:12; Psalm 110:1; Luke 1:32-33; Romans 1:3; 2 Timothy 2:8). There are no other seed lines that He comes through. And because He is the ultimate seed of Abraham, believing Jews and Gentiles can be the seed of Abraham in the spiritual sense through faith in Christ (cf. Galatians 3:29; Romans 4:9-12).

We DO NOT teach that the “Seed of the Woman” is to be taken generally as a collective noun (i.e. interpreting the singular form of the noun as a plural interpretation). Likewise, translating the masculine pronoun as “it” rendering the phrase “it will bruise your head,” is not correct (cf. Genesis 3:15). 

We DO NOT teach that the “Seed of the Woman” is a collective reference to humankind in general. 

We DO NOT teach the Roman Catholic interpretation of Genesis 3:15 because Romanists interpret Genesis 3:15 as Mary receiving the victory over the spiritual serpent. Romanists change the personal pronoun to not be masculine, but to be feminine (i.e. fem. ipsa instead of masc. ipsum) and render the phrase “she will crush you on the head” instead of “He will crush you on the head.” The reason for this is due to the Latin Vulgate use of the OT feminine pronoun where it has the feminine rather than masculine pronouns in the latter half of the verse. What’s more, the second occurrence of the Hebrew שׁוּף (shuph), "bruise", is translated in the Vulgate as insidiaberis, "lie in wait.” Therefore, Romanists render the latter half of the verse as "... she shall crush thy head, and thou shalt lie in wait for her heel." Consequently, to the Romanist the victory is through the virgin Mary and because of their interpretation of Genesis 3:15 they argue that Mary is co-mediatrix and co-redemptrix with Christ. Romanists wrongly argue that Mary has the power to save people who call on her from spiritual serpent attacks and to save them from God’s wrath. 

God has revealed from His Word how the themes of covenants and dispensations are tied together (i.e. continuity). Throughout the OT and NT one can discover how these themes are woven together. We teach that the explicit biblical covenants and the explicit biblical dispensations are woven together in the most coherent fashion.  For instance, one can trace the theme of Genesis 3:15 the protoevangelium from Genesis through Revelation. Likewise, one can see the continuity in God’s redemptive plan and program through the explicit biblical covenants and the explicit biblical dispensations. If one practices exegesis then one can trace the continuity in how God deals with mankind with the explicit biblical dispensations as well as the continuity with soteriology, the message of the Gospel found from the explicit biblical covenants. At the same time, we teach and maintain the discontinuity that is explicit in the biblical covenants and dispensations. An example of discontinuity is the fact that the church does not replace Israel. We teach that the church is not the new Israel. What is more, the NT does not reinterpret the OT. 

We teach that biblically there are explicit divinely initiated covenants in the OT.  These biblical divinely initiated covenants are the Noahic (cf. Genesis 6:18; 8:20-22; 9:8-17); the Abrahamic (cf. Genesis 12:1-13; 15:1-21; 17:3-14; 18:18; 22:14-19); the Mosaic (cf. Exodus 19-24; Deuteronomy 27-30); the Priestly (cf. Numbers 25:10-13; 1 Samuel 2:35; Ezekiel 44:10-15; Malachi 2:4); the Davidic (cf. 2 Samuel 7:8-16; Psalm 72, 89; 110:1; 1 Chronicles 17); and the New (cf. Jeremiah 31:27-40; Ezekiel 36:24-28). 

We teach that The LORD our God is the God of the Covenants, for it has been written in Deuteronomy 7:9 – “Know therefore that the LORD your God, He is God, the faithful God, who keeps His covenant and His lovingkindness to a thousandth generation with those who love Him and keep His commandments.”

The Hebrew term for covenant is (i.e. בְּרִית (běrît) and it has no less than 27 occurences in the book of Genesis, and no less than 284 occurrences in the OT. Therefore, the theme of covenants plays a prominent role in the OT, specifically in the life of the Israelite in the Mosaic Covenant. The biblical theme of “covenant” was a prominent role for the Israelite socially, politically and religiously. What’s more, this theme of covenant extends all the way to the last book of the NT because in Revelation 11:19 it reads, “And the temple of God which is in heaven was opened; and the ark of His covenant appeared in His temple, and there were flashes of lightning and sounds and peals of thunder and an earthquake and a great hailstorm.” The word covenant occurs in 27 of the 39 OT books and in 11 of 27 NT books. For this reason, we teach that the theme of “covenant” is a very prominent theme in the Word of God. 

We teach that biblically the term covenant has the sense to mean a legally binding obligation or contract.  A covenant is an agreement between two parties which can have various responsibilities, benefits or penalties. In the ANE, covenants were pictured with a figure by the act of ceremonially cutting an animal into two parts, implying serious consequences for not fulfilling the covenant. Therefore ‘to cut a covenant’ was the ceremony to ‘make a covenant.’ 

We teach that when God makes a covenant with man, there is no parity between God and man (i.e. equality or equivalence) like there is in the secular covenants among men.  We teach that when God makes a covenant with man, God alone sets forth the conditions of the covenant. We teach that the biblical covenants are unilateral, unconditional, and legally binding promises made by God toward men. 

We teach that the covenants that constitute an obligation solely by the Master to the servant are the Noahic, Abrahamic, Priestly, Davidic and New Covenants – where God alone obligated Himself to keep the terms of the covenant. In contrast, the Mosaic Covenant has the sense that the servant is obligated to keep the terms for the Master like a suzerain-vassal treaty.  

We teach that the biblical covenants that God made with man include unconditional covenants (i.e. Noahic, Abrahamic, Priestly, Davidic, and New) and a conditional covenant (i.e. Mosaic). 

We teach that Genesis 3:15, the protoevangelium is the major “red thread” or “crimson thread” that has been woven as the overarching theme extending throughout all the divinely initiated biblical covenants. We teach the protoevangelium is the reoccurring theme throughout the covenants. This is pictured just before God established His covenant with Noah. To this effect, Noah offered up burnt offerings of animal sacrifices to picture the protoevangelium (cf. Genesis 8:20-22). There is this sense also that a covenant is “to cut” and covenant making is “to-cut” animals. It was this ancient practice when two parties entered into a covenant they would cut an animal sacrifice into pieces and then walk in between the pieces. Essentially, what the parties demonstrated by doing this was if either party violated their obligation to the terms of the covenant then they essentially were demonstrating by walking through the pieces – may the same happen to them if they violated the covenant. Thus, the party that violated the terms of the covenant would suffer being cut into pieces themselves like the animal sacrifices. 

This practice was familiar to Abraham when God entered into a covenant with Him (cf. Genesis 15:12-18). However, we read that God caused Abraham to fall asleep and it was God alone who walked through the pieces (cf. Genesis 15:17). This demonstrated that God was solely responsible to keep the terms of the Abrahamic Covenant. Therefore, the Abrahamic covenant is an unconditional covenant. We teach that fidelity to the covenant is based solely on God. We teach that this fidelity is exemplified, this theme of unconditional unilaterality, starting with the Noahic Covenant which is an unconditional covenant. We teach that God bestows blessings on mankind regardless of what man does.

We teach that the Noahic Covenant is the first covenant that God made with man. 

We teach that the first covenant mentioned in Scripture is the Noahic Covenant.  

The first time the term covenant (i.e. בְּרִית (běrît) is found in Holy Scripture is Genesis 6:18 and this occurrence is in the context of the Noahic Covenant. In the age of ruin, that is, in the Antediluvian Age (i.e. the age between the original fall of man and the judgment of the global flood), God promised a covenant to the man Noah when God said, 

“But I will establish My covenant with you; and you shall enter the ark— you and your sons and your wife, and your sons’ wives with you.” – Genesis 6:18.

The establishing or confirming of the Noahic Covenant is revealed in Genesis 6:18; 9:9, 11, 12, 13, 15, 16, 17. We teach that the nature of the Noahic Covenant is mentioned in three passages of the Genesis account (cf. Genesis 6:17-22; 8:20-22; and 9:8-17). We teach that this does not mean there are three covenants but instead one covenant in which its original announcement by God preceded the commencement and application of the covenant after the flood.     

We teach that the Noahic Covenant was made within the context of the global flood judgment (cf. Genesis 6:5-8).  

We teach that in Genesis 9:8-17, after the judgment of the global flood, God kept His promise and established His covenant with Noah and Noah’s family. 

We teach that there are no less than four major features to the Noahic Covenant (cf. Genesis 9:6-17): 

The Setting or Context of the Noahic Covenant (vv. 6-8)

The Recipients of the Noahic Covenant (vv. 8-10)

The Promise of the Noahic Covenant (v. 11)

The Sign of the Noahic Covenant (vv. 12-17)

10.1.4.1.1 The Setting or Context of the Noahic Covenant (vv. 6-8)

The Noahic Covenant was made within the context of the global flood judgment. One of the divine justifications for the judgment of the Great Global Flood was the wickedness of man (cf. Genesis 6:5-7). 

The Noahic Covenant came immediately after the Great Global Flood. In stark contrast to the overwhelming majority of the human race in the Antediluvian Age, the text indicates that Noah found grace in the eyes of YHWH (cf. Genesis 6:8).

Then God instructed Noah to build an ark that would save Noah and his family and “two of every living thing” (cf. Genesis 6:19-21; 7:9). God instructed Noah to build an ark, promising Noah to establish God’s covenant with Noah (cf. 6:13-22).

We teach that features of God’s original creation of the earth with its flora and fauna would be significantly changed by the global flood, including the geo-physical appearance and properties of the earth. However, through the flood and after the flood, the fauna would be reinstated and multiplied on the newly shaped earth as they entered a new age (cf. 6:7; 8:17). 

We teach the setting to the Noahic Covenant is the context of the Great Flood and the reinstatement of the cultural mandate directly after the Great Flood. 

10.1.4.1.2 The Recipients of the Noahic Covenant (vv. 8-10)

Although God destroyed the earth and drowned the rebellious inhabitants of the Antediluvian Age, God also protected the eight persons who got on the ark as well as representatives of the animal and insect creation who were brought through the flood. God spared His creation and then reinstituted the cultural mandate to repopulate the Earth once again.

We teach that the Noahic Covenant is the first covenant referenced in Scripture. In Genesis 9:9 God inaugurated and implemented the Noahic Covenant because the same term for covenant found in Genesis 6:18, namely, the term (i.e. בְּרִית (běrît), also occurs in Genesis 9:9 which reads, “Now behold, I Myself do establish My covenant with you, and with your descendants after you.”

The recipients of the Noahic Covenant are mentioned in Genesis 9:8-10 which reads, 

“And God said to Noah and to his sons with him to say, “behold, And I establish my Covenant with you and with your descendants after you, and with every soul the living that with you to birds to livestock and to every beast of the Earth with you of all that came out of the ark to every beast of the Earth.”

Therefore, the recipients of the Noahic Covenant are Noah, his sons, their descendants, all the animals that got off the ark and their descendants. God made the Noahic Covenant to the heirs of a new age after the global flood. This covenant is divinely initiated. We teach the promise of the Seed of the Woman will continue because of the Noahic Covenant. We teach that Noah is a type of Jesus Christ in that sense and it is through his son Shem that the Messianic line will continue (cf. Luke 3:36). That is the point of God smelling the resting aroma of Noah’s burnt offerings. 

We teach the Noahic Covenant was conceived by God, not by men. 

The Noahic Covenant was devised by God, not by men. 

The Noahic Covenant was dispensed by God, not by men. 

We teach that the Noahic Covenant is a divine covenant because it was of divine origin, not of human origin. We teach that the Noahic Covenant is an unconditional covenant as the Noahic Covenant was made by God and fulfilled by God. 

When it comes to the recipients of the Noahic Covenant, it is universal in its scope for it was made with all the descendants of Shem, Ham, and Japheth. That is everyone who would be born post flood.

10.1.4.1.3 The Promise of the Noahic Covenant (v. 11)

We teach that the promise of the Noahic Covenant is universal and global in scope, because God said,   “Thus I establish My covenant with you, and never shall be cut off all flesh again by the waters of the flood and never shall become again flood to ruin the Earth”

We teach that the covenant witnesses are all of humanity and all the animals.  

God destroyed the inhabitants of the Antediluvian Age with the Great Global Flood that came from the hand of the Righteous Almighty for judgment upon the rebellious inhabitants of the Earth. We teach it was the same God who decreed the flood for judgment, who then promised and assured Noah and his family and all the animals that God will provide protection and never drown everyone on Earth again in one Great Global Flood. 

We teach that the theology of rain is explained in the Noahic Covenant. We teach that in the Noahic Covenant, God has shown His gracious mercy in a general sense toward all mankind, that is, both redeemed and unredeemed, because when it rains, it does not rain everywhere at every single location at the exact same time on planet Earth. Moreover, when it rains, it rains on the just and the unjust. And when it rains it eventually stops raining. While rain first appeared for the judgment of mankind (cf. Genesis 2:5; 7:11-12), God later turned rain into mercy (cf. Genesis 9:11). This demonstrates God’s omnibenevolence toward His creation and answers how both the just and the unjust receive benefits from the Noahic Covenant. This is the theology of rain. 

Jesus explained the theology of rain when he said in Matthew 5:43-44; 

“You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.”

We teach that eventually the rain stops and doesn’t flood the entire Earth on a global scale. We teach that God promised to allow the cycles of the seasons to continue uninterrupted – that is, not interrupted by a Global Flood again (cf. Genesis 8:21-22). 

We teach that for those who will ever trust in the Lord Jesus Christ to be saved from God’s coming wrath (i.e. the redeemed), it is in the Noahic Covenant that God’s plan set forth in Genesis 3:15 continues. We teach that God demonstrated His unwillingness to allow sinful man to derail God’s plan set forth in Genesis 3:15. 

As well, we teach God’s unwillingness to allow sinful man to derail the cultural mandate – “to be fruitful and to multiply” to repopulate the Earth (cf. Genesis 9:1). God always finishes what He starts – and no one can thwart the plan of God. This covenant is unconditional. Although both the redeemed and unredeemed of humanity receives the benefits of the Noahic Covenant in the temporal physical sense, the dispensation of the test of human government (i.e. the death penalty for murder) was entrusted as a stewardship for man to enforce to protect the cultural mandate, which was a vehicle for the Seed of the Woman to eventually arrive in His first advent, even though the seed of the serpent sought to destroy the Messiah (cf. Matthew 2:13-21).  

We teach that man cannot ever say he has nothing, because for anyone to enjoy physical life today it is because of the mercy of God in the Noahic Covenant. We teach that man has been blessed by God in that sense. 

We teach that man shouldn’t complain about anything because those alive today exist because of and are blessed in the Noahic Covenant. We teach that when man complains, man forgets His Creator! We teach that when man complains, man forgets the blessing of God in his life and forgets the fact that man does not deserve anything.  We teach that when one complains about the change in the seasons, then one acts like those in the world who do not know God and His universal promise in the Noahic Covenant, the context for the different seasons and what they represent. We teach that there is no such thing as seasonal bipolar disorder. Instead, when a person complains about the seasons they are expressing unbelief.  

We celebrate the fact that the seasons continue in their uninterrupted cycles with the promise that the human race will not be drowned by a Global Flood. We teach that it is when a person forgets mercy of God in the Noahic Covenant that the person starts to complain. We teach that people have all received mercy every day of their existence because of the Noahic Covenant. 

Therefore, we teach the specific promise of the Noahic Covenant is God’s promise to never destroy the world again by water on a global scale. However, God has also promised to destroy the world with fire one day in the Eschaton as indicated by 2 Peter 3:10-11, 

“But the day of the Lord will come like a thief, in which the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up. Since all these things are to be destroyed in this way, what sort of people ought you to be in holy conduct and godliness”

10.1.4.1.4 The Sign of the Noahic Covenant (vv. 12-17)

We teach that God placed the rainbow in the cloud as the sign of the Noahic Covenant (cf. 9:13, 14, 16, 17). 

And God said, “this sign of the covenant which I make between Me and you and between every soul alive that with you to generations successive My Rainbow I set in the cloud shall be for the sign of the covenant between Me and between the Earth.  And shall be when I bring cloud over the Earth and the rainbow that shall be seen in (the) cloud. And I will remember my covenant which between Me and you and between every soul living to all flesh and never again shall become the waters for Flood to ruin all flesh. And shall be the rainbow in the cloud I will look on it to remember the everlasting covenant between God and between every soul alive to all flesh that on the Earth.  And God said to Noah, “This the sign of the Covenant which I have established between Me and between all flesh that on the Earth.”  

We teach that the purpose of this sign of the rainbow is to remind God that God will never again destroy the entire Earth with a global flood because God said, “I will remember My covenant” in verse 15 and in verse 16 – “I will look on it to remember the everlasting covenant between God and between every soul alive.” We teach that mankind is certainly reminded of God’s mercy when the rainbow is visible in the clouds after it pours and the rain has stopped. We teach that the use of the rainbow as a sign is the promise that the Earth would not again be destroyed by a global flood. There have been floods on a smaller scale that have destroyed people and caused devastation, but in a localized area. However, the promise in the Noahic Covenant is that there would never again be a global scope or scale of a flood to ruin all flesh. 

We teach that the rainbow suggests judgment held back by grace. Therefore, we denounce the LGBTQ expressions of sin that pervert the rainbow by using it to represent their organization of sin. The purpose of the rainbow is to remind God not to immediately destroy all of mankind by drowning them again. The rainbow shows the patience of God and the restraint of God, and we teach this patience and restraint is beyond our understanding. We teach that we all have received grace upon grace ourselves, because we deserve to die and go to hell for our sins and transgressions against God. But God is rich in mercy. We teach that God has reserved judgment for those who refuse to repent of their sins. We teach that it is absolute mercy in the temporal sense that God is patient and hasn’t destroyed the human race again with a global flood. We teach this restraint of judgment is because God made an unconditional promise in the Noahic Covenant. 

We teach that there is typology in the sign of the rainbow. For example, the rainbow requires clouds, droplets of water and sunlight for its manifestation after the storm. A rainbow forms when sunlight is refracted, reflected, and dispersed by water droplets in the atmosphere. The process of the manifestation of the rainbow separates the light into its colors, creating a circular arc of colors that can be seen when the observer is positioned with the sun behind them and the rain in front of them, signifying that the rain and storm is ending. The rainbow is manifested when the light of the sun’s rays breaks through the darkness and the vanishing storm clouds. The dark storm clouds represent the judgment of God and the sun’s rays breaking through the vanishing storm clouds represent the mercy of life continuing after the storm. We teach that the rainbow was designed and created by God as a miracle to be the constant reminder of the fact that the judgment of the Global Flood is over and that there will no longer be this universal Global Flood to destroy all of life by water.

We teach that the sign of the rainbow is symbolic of the passive obedience of the Lord Jesus Christ. For instance, the Lord Jesus Christ suffered the storm of divine judgment (cf. Matthew 27:45; Mark 15:33; Luke 23:44) in penal-substitution when all the divine penalties fell upon Him on the cross as He bore the full wrath of God while quoting Psalm 22:1, “My God, my God, why have You forsaken me?” (cf. Matthew 27:46; Mark 15:34). The Lord Jesus Christ suffered physical death on the cross as the innocent substitute, bearing the wrath of God to the full in God’s judgment upon sinners (cf. 1 Peter 2:21-25). However, God did not turn His back on His Son, but instead poured out His wrath upon His innocent Son face to face (cf. Psalm 22:24; Isaiah 53:10). The Lord Jesus Christ cried out “It has been paid” (cf. John 19:20).  When the Lord Jesus Christ was raised from the dead, the sun’s rays began to dawn and shine and the rainbow, symbolic of the unconditional promise of the forgiveness of sins, is now extended to all who, acknowledging their lost condition, come to the Lord Jesus Christ to receive as a free gift the grace of everlasting life (see Revelation 4:3).  

We teach that the rainbow is set so high in the clouds to make the point that it is beyond man’s reach and the promise in the Noahic Covenant came from God, apart from any human effort or endeavor. We teach that the rainbow signifies that mercy triumphs over judgment (cf. James  2:13), that grace and truth come from Jesus Christ (cf. John 1:14, 17), and that this grace from God in Jesus Christ comes to the believing sinner to change his will and bring about faith and repentance in the life of the believing sinner so that the believing sinner receives the forgiveness of sins based on the Lord Jesus Christ’s perfect life, cross work and physical/bodily resurrection from the dead (cf. John 1:12-13).

The term “everlasting” from the phrase “the everlasting covenant” (Genesis 9:16) has a governor on the permanence of this covenant. That is how eschatology relates to the Noahic Covenant. God promised Noah “while the earth remains, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease” (Genesis 8:22). That is the contextual governor on the duration of the Noahic Covenant, because in Eschatology we know that there is going to be a new heavens and a new Earth (cf. Revelation 21:1 – “Then I saw a new heaven and a new earth; for the first heaven and the first earth passed away, and there is no longer any sea”). 

Therefore, The Noahic Covenant will continue until the Earth is destroyed with fire as indicated by the Apostle Peter in 2 Peter 3:10-11. In conclusion, we must never underestimate the impact of the Noahic Covenant. Likewise, we must not overlook the impact of the Noahic Covenant on the other covenants. The Noahic Covenant pictures how God is going to have mercy on the nation of Israel in the future. 

To this effect, Isaiah 54:8-10 reads, 

“In an outburst of anger, I hid My face from you for a moment, But with everlasting lovingkindness I will have compassion on you,” Says the LORD your Redeemer. “For this is like the days of Noah to Me, When I swore that the waters of Noah Would not flood the earth again; So I have sworn that I will not be angry with you, Nor will I rebuke you. For the mountains may be removed and the hills may shake, But My lovingkindness will not be removed from you, And My covenant of peace will not be shaken,” Says the Lord who has compassion on you. 

This covenant is unconditional and Noah is the mediator of this covenant as a type of Christ and Noah's name means rest. When we see the rainbow, we are reminded of rest in the sense that we are spared from judgment. 

God attached the significance of the Noahic Covenant to the Davidic and Priestly covenants in Jeremiah 33:20-21:

Thus says the Lord, ‘If you can break My covenant for the day and My covenant for the night, so that day and night will not be at their appointed time, then My covenant may also be broken with David My servant so that he will not have a son to reign on his throne, and with the Levitical priests, My ministers.

We teach that there is an allusion to the Noahic Covenant in the phrase “My covenant for the day and My covenant for the night,” concerning the promise of the uninterrupted cycles of the seasons mentioned at the end of chapter 8 of Genesis. Therefore, the Noahic Covenant is unconditional. 

We teach that the blessings in the Noahic Covenant are designed to illustrate the way in which God is going to save the nation Israel and bring them to Himself in the future. To this effect, we teach concerning prophetology that it was the task of the prophet to interpret the biblical covenants to the people of Israel. 

We teach that God’s unfailing kindness, goodness, grace and peace and rest in the Lord Jesus Christ –  His perfect life, His penal-substitutionary death on the cross, and His resurrection from the dead for our justification. We teach that only in Christ Jesus is there salvation from the judgment of God and eternal rest.

We teach that there is no doubt that God is the Author of the Noahic Covenant and made this global covenant. We teach that God is the only One who could fulfill the terms of the Noahic Covenant because God’s authorization is reasserted five times throughout the Noahic Covenant (cf. Genesis 9:12, 13, 15, 16, 17). The term covenant is found no less than seven times throughout Genesis chapter 9, no less than 27 times in the book of Genesis, and no less than 284 occurrences in the OT.

We teach that the Abrahamic Covenant is essential for understanding biblical revelation. 

We teach that the Abrahamic Covenant is essential for understanding biblical soteriology. 

We teach that the Abrahamic Covenant is essential for understanding biblical eschatology. 

The Abrahamic Covenant is referred to many times in both the OT and the NT. 

We teach that the Abrahamic Covenant is essential for understanding the doctrine of justification by faith alone apart from human merit (cf. Genesis 15:6; Romans 4; Galatians 3:6-9; James 2:23). 

We teach that the Abrahamic Covenant is essential for understanding the doctrine of imputation and substitution (cf. Romans 4). 

We teach that the Abrahamic Covenant is essential for understanding that salvation is by God’s grace alone through faith alone in the Person and finished work of Jesus Christ alone (cf. Galatians 3:15-16; Luke 1:46-56; 1:67-80; Acts 3:25-26; Romans 4; Hebrews 6:13-20).

We teach that the Abrahamic Covenant is essential for understanding God’s plan for the nation of Israel (cf. Exodus 33:1; Joshua 24:3; 2 Kings 13:23; Nehemiah 9:7-8; Isaiah 51:2). 

We teach that the Abrahamic Covenant is essential for understanding God’s plan for the nations (cf. Galatians 3:29; Hebrews 2:16).   

The principle texts that reveal the Abrahamic Covenant are Genesis 12:1-13; 15:1-21; 17:3-14; 18:18; 19:24; 22:14-19. To this effect, Genesis 12 reveals Yahweh’s first recorded speech to Abram before God changed Abram’s name to Abraham. In Genesis 12 Yahweh promised to make Abram a great nation, to bless him, to make his name great, for the purpose of Abram to be a blessing. We teach that the Abrahamic Covenant is unconditional because in Genesis 15 Yahweh took upon Himself the sole responsibility for fulfilling the terms of the Abrahamic Covenant. In Genesis 17:5 God changed Abram’s name to Abraham. Genesis 17:7 reveals that the Abrahamic Covenant is everlasting and 17:10-14 reveals the sign of the Abrahamic Covenant, namely circumcision. In Genesis 18 and 22 the terms of the Abrahamic Covenant are restated in the destruction of Sodom and Gomorrah (cf. 19:24) and the typology in the offering of Abraham’s son Isaac, picturing the ultimate substitution provided in the place of Issac in the protoevangelium (cf. 22:13-14; see Genesis 3:15, 20-21).    

Therefore, God established His covenant with Abraham as an everlasting covenant when God called Abram announcing His covenant (cf. Genesis 12), ratifying His covenant with Abram (cf. Genesis 15) and giving Abraham circumcision as a sign of the covenant (cf. Genesis 17).

We teach that the Abrahamic Covenant can be outlined as follows:

I. Calling of Abram (cf. Gen. 12:1-9)

II. Cutting the Covenant with Abram (cf. Genesis 15)

III. Circumcision as the Sign of the Abrahamic Covenant (cf. Genesis 17)

IV. Contrast between the Destruction of Sodom and Gomorrah and the Sacrificial Offering of the 

Ram instead of Isaac (cf. Genesis 18-19; 22:13-14) 

We teach that there are no less than 10 covenant promises in the Abrahamic Covenant:

God will make of Abram a great nation (cf. Genesis 12:2)

God will bless Abram (cf. Genesis 12:2)

God will make Abraham’s name great (Abraham himself will be great) (cf. Genesis 12:2)

Abram will be a blessing (cf. Genesis 12:2)

God will bless those who bless Abram (cf. Genesis 12:3)

God will curse those who dishonor Abram (cf. Genesis 12:3)

Through Abram all the families of the Earth will be blessed (cf. Genesis 12:3)

The judgment of Egypt (cf. Genesis 15:14)

Israel will come out of Egypt with great possessions (prosperity of Israel upon leaving Egypt) (cf. Genesis 15:14) 

God will give a great land to Abraham’s offspring (cf. Genesis 12:7; 15:15, 18-21) 

We teach the following propositional summary concerning the Abrahamic Covenant: 

God’s goal to make His covenant between Him and Abram to multiply Abram greatly

In conflict with the course of time for it to be fulfilled 1)Abram’s age from 75 (cf. Genesis 12) to 86 (Genesis 15) to 99 years old (cf. Genesis17) 2) Abram’s offspring don’t get the land until after 400 years (Genesis15:16) 3) the iniquity of the Amorites is not yet complete (cf. 15:16)

Is resolved by God imputing righteousness to Abraham when “Abraham believed the LORD, and He counted it to him as righteousness” (Genesis 15:6; Romans 4); God (who ratified the covenant with Abram through an oath) swearing by Himself by passing through the cut animal pieces, which was a way of saying in Abram’s day “If I break this covenant may the same be done to me which was done to these animals” (15:17; Hebrews 6:13-20); and God giving Abraham a sign of the covenant of circumcision after Abraham believed God (cf. Genesis 17).

We teach that the Abrahamic Covenant is essential to understanding soteriology as well as eschatology. We teach that in order to stay consistent, one must interpret the soteriology of the Abrahamic Covenant literally as well as interpret the eschatology of the Abrahamic Covenant literally. 

We DO NOT teach that the eschatology of the Abrahamic Covenant is to be interpreted allegorically. 

There are not multiple layers of interpretations to the Abrahamic Covenant. For instance, it is hermeneutically unfaithful to Scripture to suggest that there is allegorical eschatology layered underneath or on top of the literal soteriology in the Abrahamic Covenant. But this is exactly what the amillennialist interpretation suggests, that is, amillennialism suggests the eschatology in the Abrahamic covenant is allegorical but the soteriology in the Abrahamic Covenant is literal. However, amillennialism is a “pick-and-chose” hermeneutical hopscotch approach eisegeting allegory into the text of Scripture.   

10.1.4.2.1 The Land Promised in the Abrahamic Covenant 

We teach that land is a major aspect of the Abrahamic Covenant in Genesis 12:7. We teach that the outcome of the nations is a major aspect of the Abrahamic Covenant and therefore, the Abrahamic Covenant has a territorial aspect to be fulfilled by the promised Seed that will fulfill the land promise of the ‘great nation” (cf. Genesis 12:1-2). Thus, the people of Israel and the land belong together and cannot be separated in their eschatological fulfillment. 

We teach that the land was promised as an everlasting possession for Abraham and his descendants (Gen. 17:8; cf. 13:15). We teach that the everlasting aspect of the land promised in the Abrahamic Covenant is not a temporary feature or a type of something ‘spiritualized’ or ‘allegoricalized.’

In Genesis 12:6-7 land is promised to the descendants of Abram. In Genesis 13:14-17 land is promised to Abram and his descendants “forever” without any conditions given for this promise. We teach that in Genesis 13:14-17 Yahweh unconditionally deeded the land to Abram in perpetuity. In Genesis 15:7, 18-21 the parameters and perimeters of the land dimensions are given by Yahweh to Abram, namely “from the river of Egypt as far as the great river, the river Euphrates” (v. 18).  

Genesis 15:18 concerns the land God promised Abraham in the Abrahamic Covenant. There have been various positions for "the river of Egypt" in the ultimate fulfillment of the geographical boundaries of the Abrahamic Covenant in the Millennial Kingdom. The two major positions include either Wadi El Arish or the Nile. 

We teach that when it comes to “the river of Egypt” in Gen 15:18, we recognize that Wadi El Arish is the most popular identification and it has some support from both biblical and extrabiblical materials see P. S. Ash, “Borders,” in IVP Dictionary of the Old Testament: Pentateuch, ed. by T. Desmond Alexander and David W. Baker (Downers Grove, IL: IVP Academic, 2003), 101–4 which gives a brief description of the different views (p. 102). An interesting article supporting one of the branches of the Nile River is by Bar-Deroma. Also see M. Görg, “Egypt, Brook of,” in Anchor Yale Bible Dictionary, 2:321 with its bibliographic references. Several commentators take the view that it must be one of the branches of the Nile River (e.g., Skinner in ICC). 

However, we teach that “the river of Egypt” is the Nile River. It fits the parallel of the Euphrates on the north. The option of Wadi El Arish came about by looking at a much later (historically) boundary for Israel than that given to Abraham by God around 2,000 BC in Genesis 15. 

In Genesis 17:8 Yahweh promised to give Abraham’s descendants (i.e. the Israelites) the land of Canaan for an everlasting possession (cf. Acts 7:5).  

We teach that Joshua did not fulfill the land aspect of the Abrahamic Covenant nor ultimately offer rest (cf. Joshua 23:13; Judges 2:20-23; Hebrews 4:8). 

We teach that King David did not fulfill the land aspect of the Abrahamic Covenant and did not ultimately bring rest to the land (cf. Ruth 1:9; 1 Samuel 15:32-33; 30:17; 2 Chronicles 36:20-21; Esther 3:1; Psalm 110:1; Revelation 20:1-3). 

We teach that King Solomon did not fulfill the land aspect of the Abrahamic Covenant and did not ultimately bring rest to the land (cf. Deuteronomy 17:17; 1 Kings 4:21-24; 11:4, 14; 2 Chronicles 36:20-21; cf. Leviticus 25:4; Genesis 2:1-3).

We teach that the only One who can and will fulfill the land aspect of the Abrahamic Covenant is the Lord Jesus Christ (cf. Matthew 2:1-23; Luke 1:5; 32-33, 71-74; 2:32; Psalm 110:1; Revelation 20).  

We teach that the land features of the Abrahamic Covenant will not ultimately be fulfilled until the Lord Jesus Christ returns and establishes His millennial kingdom reign. The land boundaries in the Abrahamic Covenant will be fulfilled and Israel will receive a vast real estate from the Nile to the Euphrates. 

This is how the Abrahamic Covenant is related to eschatology, namely there will be a future 1,000 year reign of Christ on the Earth exactly as Revelation 20 describes. There will be the fulfillment of all God’s promises to Israel given through the Abrahamic Covenant (i.e. the land promised to Abraham’s offspring, fulfilled by the Seed of Abraham – In Genesis 17:8 זֶרַע zera` is second person masculine singular; see Isaiah 26:1, 15, 19, 20, 21). 

10.1.4.2.2 Contrast between the Destruction of Sodom and Gomorrah and the Sacrificial Offering of the Ram instead of Isaac 

(cf. Genesis 18-19; 22:13-14) 

Yahweh restated the Abrahamic Covenant in connection with the destruction of Sodom and Gomorrah (cf. Genesis 18:18) as well as the sacrificial offering of the ram instead of Abraham’s son Isaac (cf. Genesis 22:9-24). In Genesis 18 God appeared to Abraham with two angels revealing that Sarah would have a son within a year (cf. 18:1-15; cf., 17:15-21). Then God revealed to Abraham the justification of the destruction of Sodom and Gomorrah (cf. 18:17-20). The phrase, “keep the way of the LORD by doing what is right and just, in order that the LORD may bring upon Abraham what He has promised” does not suggest conditionality in the Abrahamic Covenant but instead suggests the internal obedience that God will bring about in the New Covenant (cf. Jeremiah 31:33). 

We teach that there is a correlation between Yahweh’s conversation with Abraham about the destruction of Sodom and Gomorrah (cf. Genesis 18:17-33) and Yahweh’s conversation with Jonah about sparing the city of Nineveh from destruction (cf. Jonah 4:1-11). For instance, in both accounts the enumeration of inhabitants and their morality is the topic of discussion. In the case of Sodom, Abraham is concerned for its inhabitants and tried to diplomatically beg for mercy knowing that their destruction was imminent, whereas Jonah was upset that God is extending mercy to the Ninevites who were spared from judgment. The point is that the inhabitants of both situations were unrighteous and one city received judgment whereas the other city received mercy, because everyone post-fall deserves the judgment of God, but the grace and mercy of God is unconditional, not conditioned upon the human merit or endeavors of the recipients of the grace and mercy of God. Belief was expressed by Abraham and that is why Abraham appealed for mercy, whereas Jonah expressed unbelief in his bad attitude and was disappointed when Nineveh was not destroyed because Jonah knew that God is “a gracious and compassionate God, slow to anger and abundant in lovingkindness, and one who relents concerning calamity” (Jonah 4:2).  In the Gospel of Matthew Jesus appealed to these features in testifying against the unbelief of Israel, assigning the consequence of such unbelief as even more severe than the destruction of Sodom and Gomorrah in Abraham’s day, whereas Jesus commends the repentance of the people of Nineveh in Jonah’s day. The typology in the Abrahamic Covenant and the narrative of Jonah’s prophetic adventure to Nineveh are undeniable in the offering up of Isaac and the sign of Jonah as typology to the penal-substitutionary atonement and resurrection of the Lord Jess Christ (cf. Matthew 10:15, 11:23, 12:38-41). We teach that Abraham literally had his conversation in Genesis 18 with the pre-incarnate Christ (Genesis 18:16-33). 

Yahweh’s final speech to Abraham in the immediate context of the Abrahamic Covenant is in Genesis 22:15-18. In the context, God tested Abraham in Abraham’s willingness to not withhold his only son in the offering (cf. Genesis 22:1-12). Yahweh then reaffirmed the Abrahamic Covenant to bless Abraham and his “seed” (22:16-17). We teach that the identity of the Seed of Abraham is the Lord Jesus Christ, highlighting His royal lineage, in particular with Genesis 49:8-12, as the final ruler from the tribe of Judah (cf. 49:10; Revelation 5:5). We teach that the “Seed” in Genesis 22:17 and verse 18 is singular and refers to the Lord Jesus Christ as the Seed of Abraham and the fulfillment of the Abrahamic Covenant.

We teach that the Lord Jesus Christ is the object of Abraham’s faith and that Abraham clearly had understood the Seed of the Woman would ultimately come to be the sin offering for Abraham, rising then bodily from the dead with a physical resurrection (cf. John 8:56-58).   

In conclusion, the Lord Jesus Christ is the object of faith in the soteriology of the Abrahamic Covenant because Abraham offered a ram sacrifice (i.e. that Yahweh provided) in the place of his son Isaac (cf. Genesis 22:13-14), picturing the penal-substitutionary sacrifice of the Lord Jesus Christ in the place of sinners as taught in the protoevangelium (cf. Genesis 3:15, 20-21). The location that Abraham identified as, “the LORD will provide . . . In the mount of the LORD it will be provided” (Genesis 22:14) is the location that the Lord Jesus Christ would die on the cross (approximately 2,000 years after the event recorded in Genesis 22) for everyone who would ever believe in the Lord Jesus Christ to be saved from the wrath of God.  

We teach that God made the Mosaic Covenant specifically with the nation of Israel (cf. Exodus 19-24; Deuteronomy 27-30; Exodus 34:10).

We teach that the nature of the Mosaic Covenant is that of the ancient Suzerain Vassal conditional contract, the agreement between God and the nation of Israel. As a conditional covenant, the Mosaic Covenant promised blessings for obedience and curses for disobedience (cf. Deuteronomy 27-30).  

We teach that although the Mosaic Covenant is a conditional covenant, the Mosaic Covenant is still divinely initiated by God. Likewise, God has made the Mosaic Covenant unilaterally and God has  decreed, prescribed and promulgated the terms and stipulations of the Mosaic Covenant. 

We teach that God is the Author of the Mosaic Covenant, and it belongs to God (cf. Exodus 6:4, 5; 19:5; Leviticus 26:9, 15, 42, 44). We teach that God is the Author of the Law, and the Law belongs to God (cf. Exodus 20:6; Leviticus 18:4, 5; 26:3, 5, 15, 43; Deuteronomy 11:13).  

We teach that although the Mosaic Covenant is a conditional covenant, man did not have any say or choice in drafting of any law put into effect by official proclamation. We teach that the nation of Israel had the responsibility to enforce upon their theocratic nation the test of human government under God by governing all the terms and stipulations found in the Mosaic Covenant (cf. Deuteronomy 26:16; 27:26; Galatians 5:14; 1 Timothy 1:8-11). 

We teach that Sovereign Yahweh God is the One who ultimately imposed and enforced the Mosaic Covenant and the Law.  

We teach that the purpose of the conditional Mosaic Covenant was to keep Israel continually joined to the unconditional Abrahamic Covenant, as a tutor for Israel until the fulfillment of the unconditional New Covenant (cf. Galatians 3:15-29). We teach that the purpose of the Mosaic Covenant was also for the nation of Israel to be a witness to the nations (cf. Exodus 19:5-6).

We teach that the purpose of the Mosaic Covenant was for Israel to be separate from the other nations, Israel being the first nation that God entered into with a Covenant (cf. Leviticus 19:2; 20:7; Deuteronomy 7:1-6, 7-11, 12-26; 14:2; 26:18-19; 28:1; 32:8; Psalm 147:19-20a). 

We teach that the purpose of the Mosaic Covenant was to prophesy and preserve the line for the Seed of the Woman, namely the Messiah, who would fulfill the Law of God (cf. Leviticus 16; Deuteronomy 18:18; 34:10-12; Matthew 3:15; 5:17).

We teach that the Author of the Mosaic Covenant is God and therefore the Mosaic Covenant and the Law have divinely authoritative commandments that reveal God’s standard for righteousness. We teach that although the Mosaic Covenant has moral, civil and ceremonial features and commands, the Law is a single unit that cannot be divided. To this effect, it is heretical to separate the moral, civil, and ceremonial aspects of the Law from each other and apply an ethical triage upon the consciences of men to work for salvation (cf. Matthew 23:23; Romans 2:18; James 2:10-13). 

We teach that salvation from the wrath of God cannot be obtained from keeping the Mosaic Covenant. 

We teach that the Mosaic Covenant does not nullify the Abrahamic Covenant and does not perform what only the New Covenant performs (cf. Galatians 2:21; 3:17; Hebrews 7:18-19; 8:1-13).

We teach that the Mosaic Covenant does not authority over the Christian because the Law has been fulfilled by the life and death of the Lord Jesus Christ (cf. Matthew 5:17; Hebrews 7:22; 9:11-17). 

10.1.4.3.1 The Summary of the Mosaic Covenant 

Yahweh God’s goal to give the Law to the nation of Israel and command the people of Israel to obey His voice and keep His Covenant, to be His treasured possession among all the peoples of the earth, a kingdom of priests, and a holy nation (cf. Exodus 19:1-23:19); 

In conflict with the people of Israel’s sin by not obeying Yahweh God’s voice and not keeping Yahweh’s covenant (e.g. Aaron and the people’s disobedience in the golden calf incident of Exodus 32 –  see also Deuteronomy 31:27, 29); 

Is resolved by Yahweh God promising the conquest of Canaan with the second generation in spite of Israel’s sin (Exodus 23:20-33; Deuteronomy 29-30) and the people agreeing to the terms of the covenant (Exodus 24:7; Deuteronomy 5:27; 27:26; Joshua 1:16-18), which they cannot ultimately obey due to their inability to not sin, revealing their need for a Savior and a new covenant (cf. Deuteronomy 18:18; 30:1-14).  

10.1.4.3.2 The Setting of the Mosaic Covenant  

We teach that the book of Exodus began with the record of the children of Israel in Egypt in approximately 1876 BC. Chapter 2 of Exodus records the birth of Moses approximately 350 years later in 1526 BC. Moses fled to Midian when he was 40 and remained there for 40 years. In chapter 3, God called Moses, at the age of 80, in 1446/5 BC, to lead His people out of Egypt. Exodus 3:13-12:36 details how God accomplished this amazing task. The famous ten plagues are found in chapters 7-12. Pharoah pursued the Israelites to the Red Sea where God parted the sea to allow the people of Israel to cross. God then caused the waters to return to drown the Egyptians (cf. chapter 14). The Exodus occurred in 1446/5 BC. Chapters 15-18 record the Israelites journey to Mt Sinai where God gave them the Law. God gave them instructions for proper worship in chapters 19-34. The Tabernacle was constructed in chapters 35 through 40 in 1445/4 BC.  

We teach that God tested Israel in the wilderness wonderings. The entire book of Leviticus covers only one month (cf. Exodus 40:17; Numbers 1:1). The purpose of Leviticus was to instruct the nation of Israel in holy life and worship that God expected of the first nation with whom God made a covenant (cf. Leviticus 11:44- 45; 19:2). In Leviticus chapters 1 through 10, the nation of Israel was instructed as to the correct way to approach the Holy God. In chapters 11 through 27 the nation of Israel was instructed as to the correct way to live for the Holy God. 

The book of Numbers is the record of the wilderness wonderings of the nation of Israel from 1446/5 – 1406/5. The Hebrew title of the book has the sense to mean “in the wilderness,” but it has been called Numbers because it records the two numberings of the Israelites (before leaving Mt. Sinai and before entering the land promised to the nation of Israel, namely Canaan.

The wilderness wonderings were a test (cf. Deuteronomy 8). We teach that the test was to find out what was in the hearts of the people of the nation of Israel. The Mosaic Covenant and the Law revealed the surfacing of the nation of Israel’s hidden rebellion against God. We teach that the Israelite who does not place his or her faith in the Seed of the Woman reveals the hidden rebellion of works-righteousness, legalism and anti-nomianism. The Law exposed apostasy and hypocrisy because they would not acknowledge their lost condition and their need to be saved from the wrath of God through Jesus Christ (cf. Luke 2:34-35; Romans 10:1-21). 

We teach that the setting of the Mosaic Covenant was the ethnic Israelite people’s exodus from slavery, a slavery which was imposed upon the Israelite people by the Egyptians. We teach that the occasion of the Mosaic Covenant was the Israelite exodus from Egypt redemptively and geographically by God (cf. Exodus 3:16-17).   

We teach that the occasion of the Israelite exodus from Egyptian bondage was the grace mercy and love of Yahweh (cf. Deuteronomy 4:37; 7:7-9; 10:15). 

We teach that the Israelites were already God’s people and Yahweh was already their God before the their exodus out of Egypt (cf. Exodus 1:15, 17, 20-21; 3:7). However, the Israelites were not a nation until they received the Law at Mt. Sinai (cf. Exodus 19-24). We teach that Yahweh already redeemed Israel before Yahweh entered into the Mosaic Covenant with Israel. 

We teach that the context of the Mosaic Covenant was that God had elected Israel by grace and pictured the protoevangelium by delivering Israel from Egyptian bondage (e.g. the Passover). 

The Exodus event and the establishing of the Mosaic Covenant at Sinai are based on God’s covenant to Abraham and the patriarchs (cf. Deuteronomy 4:36-38). The Mosaic Covenant was made by God with Israel after Moses led the people through the exodus from Egypt and Israel did not become a nation until they were given the Law by God through Moses (cf. Exodus 19).

We teach that the Mosaic Covenant was established at Mt. Sinai, and by its revelation the nation of Israel was instructed in their duties concerning the Law. 

The making of the Mosaic Covenant and the giving of the Law marked for the nation of Israel a sober reality of the holiness and self-existence of God and that they needed to worship holy self-existent God at the mountain where God gave them the Law (cf. Exodus 3:12). We teach that to worship God is to serve God. The Israelites were already in a relationship with God redemptively (i.e. God redeemed them from Egyptian bondage) before they received the Law and became a nation. 

10.1.4.3.3 The Stipulations (Conditional) of the Mosaic Covenant 

We teach that the Mosaic Covenant was the Suzerain Vassal treaty between Yahweh God and the nation of Israel, with God as the Suzerain authority over the vassal Israel who gave them revelation in order to establish the ordinance of the seven day week cycle (i.e. the solar and lunar creation principles already established at creation), ordain the Hebrew calendar, establish national boundaries, preserve life for obedience, and render death for disobedience. Every nation under the sun has tried to record history from the inception of their reign or foundation of their cities. However, the truth about how old the earth is and how long it took for God to create it was only revealed to Moses, who then wrote down these features in the Torah. Therefore, concerning the ordinance of a theocratic nation’s calendar, the nation of Israel was unique in the fact that they were given direct revelation from the Creator God.   

We teach that the legal stipulations of the Mosaic Covenant testify to the holy nature and perfect personality of Yahweh God – the Law Giver. We teach the Mosaic Covenant was an administration of Law for the theocracy of the nation of Israel. 

There were blessings for obedience and curses for disobedience in the Mosaic Covenant (cf. Deuteronomy 28-30). 

I. Blessings for Obedience – Deuteronomy 28:1-14 

II. Curses for Disobedience – Deuteronomy 28:15-68 

III. Promises for Repentant Vassal – Deuteronomy 30:1-10

When Israel disobeyed the stipulations of the Mosaic Covenant, they sinned and thus breached the Mosaic Covenant (cf. Leviticus 26:15; Deuteronomy 31:16-20). The specific sins that threatened Israel to be disposed from the Land were idolatry and sabbath breaking (cf. Exodus 20:3-8; Leviticus 26:1-2). When Israel, the vassal nation, violated the terms of the Mosaic Covenant, Israel was willfully sinning and in rebellion against God who is the Sovereign Suzerain Law Giver and ultimate authority. 

We teach that in Deuteronomy 28-30, God established the Suzerain Vassal relationship between Yahweh God and the nation of Israel. The Lord (i.e. Suzerain cf. Luke 2:29 – English: “Lord” Greek: δεσπότης “despotés” Heb. equivalent אֲדֹנָי “Adonai”: A title for God, emphasizing His lordship and sovereign rule) gave the commandments in which the vassal nation (i.e. Israel) must obey. The commandments included blessings and life from the Suzerain that would come upon the nation of Israel for their obedience (cf. Deuteronomy 28:1-14). The commandments also included curses (i.e. dispossession of land and destruction) that would come upon the nation of Israel for their disobedience (cf. Deuteronomy 28:15-68). The Suzerain Vassal treaty came with promises for the repentant vassal (cf. Deuteronomy 30:1-10). These were the stipulations for the vassal to be motivated toward obedience, which they ultimately could not fulfill in and of themselves (cf. Deuteronomy 30:11-20). 

We teach that the nation of Israel, the bearer of the Seed of the Woman, was temporarily removed from the land, but that does not mean that the nation will not be eventually restored to the land in the eschaton. 

We teach that the reason the nation of Israel was disposed from the land was because they failed to obey the word of the Lord in the Mosaic Covenant (cf. 2 kings 17:7-15; 2 Chronicles 36:15-22). For example, the nation of Israel worshiped other gods. The nation of Israel followed the practices of the other nations (cf. 2 Chronicles 33). The nation of Israel built high places of worship in their towns. The nation of Israel sacrificed their children. The nation of Israel practiced divination and sorcery. The nation of Israel committed prostitution. The nation of Israel refused to listen to the prophets that God had sent them (cf. 2 Chronicles 21:19; 36:15-16). 

However, one of the main reasons why Israel was disposed from the land was because the nation of Israel did not give the land its rest (cf. Genesis 2:1-3; Leviticus 25:4; 2 Chronicles 36:20-21). The land needed to enjoy its Sabbath according to the prophecy of Jeremiah. Jeremiah prophesied 70 years of captivity for the nation of Israel to be in exile from the land. Therefore, Judah and Israel had ignored giving the land its Sabbaths for 490 years [e.g. 70 years means they had skipped 70 Sabbath years = 70 x 7 (7th year was each Sabbath year) = 490 years]. 

However, in spite of Israel’s perpetual betrayal and rebellion in violation of the Mosaic Covenant, Yahweh always “remembered” the covenant that Yahweh cut with Abraham (cf. Exodus 2:24; Leviticus 26:42, 45; Ezekiel 16:60; Psalm 105:8). We teach that biblically to “remember” is not merely to recall to memory but instead “to remember” has the sense to mean to act on one’s behalf.  We teach that it is because of the promises of God and God’s grace, mercy and love that Israel cannot ultimately be disposed from the land promised in the Abrahamic Covenant and the Deuteronomic aspect of the Mosaic Covenant. 

We teach that the blessings and curses of the Mosaic Covenant are found in the second, third, fourth, and fifth commandments of the decalogue (i.e. the Ten commandments cf. Exodus 20:4-12). Likewise, these blessings and curses are found in Leviticus 26 and the restating of the Deuteronomic Covenant in Deuteronomy 27-28. We teach these blessings and curses are conditioned upon the obedience of the individual Israelite as well as the nation of Israel’s national obedience as one nation under God.

10.1.4.3.3.1 The Ten Commandments (The Decalogue & Deuteronomy) 

We teach that the Law summed up in the Ten Commandments (i.e. ten statements) was a prescription for the nation of Israel’s obedience in the dispensation of the theocracy of Israel. We teach that the Ten Commandments are an executive summary of Yahweh’s required morality of His created beings and their relationship to God and the rest of creation. For this reason, we teach that it was just for Yahweh to use creation to bring about the judgment of the global flood as well as the plagues upon the Egyptian, finally ending in a localized flood (cf. Genesis 6:5-7; Exodus 14-15). Israel was given the Law to protect them so that they would not suffer the same fate as the Egyptians (cf. 15:26). However, it was because of the faith of Abraham before the Law that Yahweh secured unconditionally the promise that Israel would inherit the land forever (cf. Genesis 17:8). 

Chart 2: List of the Ten Commandments in Exodus and Deuteronomy 

Giving of the Law at Mt. Sinai - Decalogue

Commandment Number

Commandment Description

Decalogue Restatement in Deuteronomy

Decalogue throughout Deuteronomy

Exodus 20:1-6

Exodus 20:7

Exodus 20:8-11

Exodus 20:12

1 & 2

3

4

5

Worship only God

The Name of God

The Sabbath

Honor Authority

Deuteronomy 5:6-10

Deuteronomy 5:11

Deuteronomy 5:12-15

Deuteronomy 5:16

12:1-13:18

14:1-21

14:22-16:17

16:18-18:22

Exodus 20:13

Exodus 20:14

Exodus 20:15

Exodus 20:16

Exodus 20:17

6

7

8

9

10

Murder

Adultery

Theft

Slander

Covetousness

Deuteronomy 5:17

Deuteronomy 5:18

Deuteronomy 5:19

Deuteronomy 5:20

Deuteronomy 5:21

19:1-22:8

22:9-23:18

23:19-24:7

24:8-25:4

25:5-16

10.1.4.3.3.2 The Purpose of the Law of Moses 

We teach that the Law of Moses is summarized in the executive presentation of the Ten Commandments in Exodus 20:1-17. However, there were approximately 613 commandments in the Law of Moses prescribed for Israel in the Mosaic Covenant. We teach that the Law of Moses concerned the nation of Israel being a holy people worshipping the Holy God. 

We teach that the purpose of the Law is to show people that they have sinned against God and fallen short of God’s standard (cf. Romans 3:20, 23; 7:7-12). The Word of God teaches that the purpose of the Law is to show people their need to trust in the Lord Jesus Christ for salvation (cf. Romans 10:4; Galatians 2:16; 3:24-25; 2 Corinthians 3:16-18). We teach that no one today can be saved by keeping the Law (2 Corinthians 3:6, 14-18). Also, the Law is not a failure (cf. Luke 16:17). We teach that the Law is holy, righteous, and good (cf. Romans 7:12). The plan and purpose of the covenants prove that none of them were a failure, for each of them accomplished precisely what God intended. For example, the Law was not designed to bring salvation but rather it was designed for death, either the death of Israel for failing to do the whole Law (cf. Romans 10:5; James 2:10) or the death of the covenant head on their behalf (cf. Isaiah 53). Jesus Christ’s righteous life and substitutionary death fulfilled the plan and purpose of the Law (cf. Matthew 5:17; Galatians 3:10-29). The Mosaic Covenant was an intercalation in the program of God. It had its beginning with Israel on Mt. Sinai, but it had its ending outside of Jerusalem on the Cross. The Mosaic Covenant served its purpose while it was given by God to Moses and Israel, the purpose of dealing with Israel. Therefore, the Law serves an ultimately good purpose. The ultimately good purpose of the Law is its role in informing people of their sin and of their need for the substitute to pay the penalty for them. We teach that the Mosaic Covenant that was established at Mt. Sinai did not nullify the Abrahamic Covenant (cf. Galatians 3:17). The Apostle Paul interpreted the Mosaic Covenant when he answered the question “why the Law?” as follows:

Why the Law then? It was added because of transgressions, having been ordained through angels by the agency of a mediator, until the seed would come to whom the promise had been made. Now a mediator is not for one party only; whereas God is only one. Is the Law then contrary to the promises of God? May it never be! For if a law had been given which was able to impart life, then righteousness would indeed have been based on law. But the Scripture has shut up everyone under sin, so that the promise by faith in Jesus Christ might be given to those who believe. 

The nation of Israel did not need to keep the Law to be free from their bondage, they were freed from their bondage and delivered from the Egyptians that they might be established and instructed in holy life and worship of God, living for Yahweh and being separate from the other nations. Therefore, the theocratic national purpose of the Law of Moses was for the test of human government to restrain and punish wrongdoing, in order to protect and preserve the line of the Seed of the Woman by maintaining the pictures and types in the moral, civil and ceremonial threefold united practices of the religious theocratic institution of the nation of Israel until the arrival of the Messiah (Deuteronomy 18:18; 34:10-12). 

We teach that there are four elements to the purpose of the Law of Moses: 

It is the purpose of the Law to reveal sin (cf. Romans 3:20; 7:8-13).

It is the purpose of the Law to show man’s sinfulness (cf. Romans 3:19-20).

It is the purpose of the Law to reveal the Righteousness and Holiness of God (cf. Romans 1:18-3:20)

It is the purpose of the Law to point people to the Lord Jesus Christ in order to obtain the righteousness of Christ charged to their account in the great exchange of the cross, namely, the righteousness of God (which is the righteousness of Christ) charged to the account of the believing sinner by faith in Jesus Christ (Romans 3:21-31; 4:22-25; 2 Corinthians 5:21; Galatians 2:20; 3:24). 

10.1.4.3.3.3 The Unity of the Law 

We teach that the Law is a unity (cf. Matthew 5:17; Romans 2:17-29; Galatians 5:3; James 2:10). 

We teach that to be disobedient and violate the Law in any of the stipulations of the Law is to be guilty of violating the entire Law (cf. James 2:10). 

We DO NOT teach the tripartite division of the Law into moral, civil/social, and ceremonial/religious, to then impose 2/3 of the Law upon the church in the Church Age. Although there are such features in the Law categorically, they are all interwoven, integrated, interconnected, and inseparably constrained to one another in one unified legal corpus.

10.1.4.3.4 The Sign of the Mosaic Covenant 

We teach that the Sabbath is the sign of the Mosaic Covenant (cf. Exodus 31:13; Leviticus 25; 26:2, 34-35, 43; Ezekiel 20:12, 20). We teach that the legal stipulation of the Sabbath in the decalogue was commanded by God at Mt. Sinai, not at creation before the fall of man (cf. Exodus 20:8-11; Nehemiah 9:13-14).   

We teach that the continuity of circumcision found in the Mosaic Covenant was to tie the Israelite to the Abrahamic Covenant and the land promised forever – thus, there is a correlation between circumcision and the Sabbath in the Mosaic Covenant concerning how the nation of Israel is connected to the land by covenant (cf. Genesis 17:8-9; Exodus 31:13-17). The Sabbath is correlated to the inheritance of the land for the nation of Israel promised in the Abrahamic Covenant due to their deliverance from Egypt (cf. Genesis 15:13-16; Leviticus 26:2, 6, 13).

However, the nation of Israel did not give the land its rest (cf. Genesis 2:1-3; Leviticus 25:4; 2 Chronicles 36:20-21). Concerning the occasion of the Babylonian Exile, Jeremiah prophesied 70 years of captivity for the nation of Israel to be in exile from the land. Therefore, Judah and Israel had ignored giving the land its Sabbaths for 490 years [e.g. 70 years means they had skipped 70 Sabbath years = 70 x 7 (7th year was each Sabbath year) = 490 years]. 2 Chronicles 36:20-21 reveals that every Sabbath year that God had required for the land in Leviticus 25:1-7 had not been kept by the nation of Israel, for 490 years, which would suggest violations going back to the days of the judges, perhaps specifically Eli during approximately 1107 – 1067 BC (cf. 1 Samuel chapters 1-4). In the Mosaic Covenant, Leviticus 26:27-46 informed the nation of Israel the danger of God’s judgment if this particular Law was violated.  

We DO NOT teach that the Christian is under the stipulation of the Mosaic Covenant to keep the Sabbath day (cf. Colossians 2:16-17). 

We teach that the Lord Jesus Christ is the Sabbath rest for the Christian, for the Lord Jesus Christ has fulfilled perfectly what the Sabbath was intended to picture as a shadow in its typology of the finished work of the Lord Jesus Christ (cf. Colossians 2:16-17). We teach that the weekly celebration of the seventh day or Sabbath (i.e. in the Western Calendar the day called Saturday) pictured God’s rest from His creative work and is not required to be observed by the Christian in the Church Age because the Lord Jesus Christ is the Lord of the Sabbath and the Sabbath rest for the believer who trusts in Jesus Christ to be saved from the wrath of God (cf. Matthew 12:1-21; Romans 14:5-6; Hebrews 3:16-4:7; 4:8-16; Acts 20:7).    

We teach that the Priestly Covenant is a legitimate perpetual covenant made by God with Phinehas the Levitical priest, the grandson of Aaron (i.e. Israel’s first high priest) and the son of Eleazar, because of Phinehas’ zeal of Yahweh God (cf. Numbers 25:12). We teach that God, in making the Priestly Covenant with Phinehas, has promised a perpetual priesthood that has eschatological implications in the restoration of the nation of Israel, the genealogical line of Phinehas continuing into the millennial kingdom through Zadok (i.e. the high priest during David’s reign and the Solomonic temple) and the third temple as described by the prophet Ezekiel (cf. 1 Chronicles 6:50-53; Ezekiel 44:10-15; 48:11).  

The principal texts that reveal the Priestly Covenant are Numbers 25:10-13; 1 Samuel 2:35; Jeremiah 33:20-21; Ezekiel 44:10-15; Malachi 2:4-7. 

We teach that the authority of the Priestly Covenant originated from and permanently abides in God (cf. Numbers 25:12-13; Jeremiah 33:19-22). We teach that the occasion of the Priestly Covenant was at an event of catastrophic trouble for the nation of Israel (cf. Numbers 25:1-6, 9). We teach that the Priestly Covenant did not nullify the Mosaic Covenant. We teach that the Priestly Covenant is distinct from the Mosaic Covenant.  

We DO NOT teach that salvation from sin is obtained by keeping the Priestly Covenant. Salvation from the wrath of God can only be obtained by faith in the Person and finished cross work and bodily resurrection from the dead of the Lord Jesus Christ. 

We teach that there are no less than four major features to the Priestly Covenant (cf. Numbers 25:1-13): 

I. The Setting or Context of the Priestly Covenant (vv. Numbers 25:1-9, 15-18)

II. The Recipients of the Priestly Covenant (vv. Numbers 25:13; 1 Chronicles 6:50-53; Jeremiah 

33:20-21; Ezekiel 44:10-15; 48:11; Malachi 2:4).

III. The Promise of the Priestly Covenant (vv. Numbers 25:12-13; Jeremiah 33:20-21)

IV. The Sign of the Priestly Covenant (vv. Numbers 25:8)

10.1.4.4.1 The Setting of the Priestly Covenant 

The setting of the Priestly Covenant is undoubtedly the sin of idolatry of Baal worship and consummation with the daughters of Moab and Midianite women at Peor (cf. Numbers 25:1-9, 15-18). As a consequence, Yahweh God executed anger and wrath in the form of a plague on the rebellious Israelites (cf. Numbers 25:3, 9).  

The event took place near the end of Israel’s forty years of wilderness wanderings when the nation of Israel entered the land of Moab after their victory over the Amorites (cf. Numbers 21:31-22:2; see Genesis 15:16 in the Abrahamic Covenant). In the context, Balak, the king of Moab, summoned the false prophet, Balaam, for the purpose that Balaam might curse Israel so that Balak would defeat Israel. When that did not work they schemed to seduce Israel with idolatry and sexual immorality (cf. Numbers 22:6; 25:1; 31:16; 2 Peter 2:15-16; Revelation 2:14). 

To this effect, Balak received Balaam’s false teaching and tempted Israel to practice idolatry and sexual immorality to morally degrade Israel through syncretism with paganism, in which some in Israel capitulated (cf. Numbers 25:3). Then one of the sons of Israel, namely “Zimri the son of Salu” among the Simeonites (cf. Numbers 25:6, 14), took Cozbi the daughter of Zur, a prominent Midianite, and began to consummate their forbidden union (cf. Numbers 25:6). 

However, Phinehas the son of Eleazar, the son of Aaron, entered into the tent and zealously killed both Zimri and Cozbi with a spear, running it through both of their bodies as they were in the middle of their sexual act (cf. Numbers 25:7-8). Consequently, Phinehas’ zealous act turned Yahweh God’s wrath away from Israel (cf. Numbers 25:11) and as a priest, he was faithful in his office and made atonement for the sons of Israel (cf. Numbers 25:13). Therefore, Yahweh God made a covenant of peace with Phinehas, promising a perpetual priesthood (cf. Numbers 25:13).  

10.1.4.4.2 The Recipients of the Priestly Covenant 

We teach that the recipients of the Priestly Covenant are Phinehas (the Aaronite Levitical priest, the son of Eleazar, the son of Aaron, the first high priest of Israel), and Phinehas’ descendants after him (lit., זֶרַע “seed”). Phinehas’ descendants after him include Zadok (i.e. the High Priest during King David’s reign and the first High Priest of the Solomonic temple during King Solomon’s reign, and the descendants of Zadok into the eschatological third temple during the Tribulation and the Millennial Kingdom (cf. Numbers 25:10-13; 1 Chronicles 6:50-53; Jeremiah 33:20-21; Ezekiel 44:10-15; 48:11; Malachi 2:4). 

We teach that the nation of Israel is also a recipient of the Priestly Covenant because the zealous act of Phinehas propitiated the wrath of God in the sense to picture what the Lord Jesus Christ would ultimately accomplish in His zealous perfect life (cf. Luke 2:48), His propitiatory penal-substitutionary death on the cross, and His resurrection from the dead. We teach that the Lord Jesus Christ is God’s salvation and the glory of the people of Israel (cf. Luke 2:29-32). Phinehas was zealous with the zeal that comes from God (cf. Numbers 25:11). 

10.1.4.4.3 The Promise of the Priestly Covenant 

We teach that the Priestly Covenant was promised by God to be a covenant of peace and an everlasting covenant (cf. Numbers 25:12-13). We teach that the sense of the Priestly Covenant being a covenant of peace is through the priestly action of Phinehas turning the wrath of God away from the sons of Israel, thus being faithful in his office to establish peace. We teach that Phinehas’ action is typology of the zeal that Jesus perfectly practiced (cf. Psalm 69:9, John 2:17) in the active obedience of His life and the passive obedience of His propitiatory penal-substitutionary death on the cross, satisfying God’s wrath forever (cf. Psalm 69:9; 1 John 4:10; Matthew 16:24-28; Revelation 3:19-21). 

We teach that the duration of the promise of the Priestly Covenant is perpetual (cf. Numbers 25:13, the Hebrews term עוֹלָם `owlam has the sense to mean “forever”). Phinehas’ descendants also are promised a perpetual priesthood. This perpetual priesthood will extend into the Millennial Kingdom through Zadok because only Zadok’s descendants are permitted to minister in their priestly office in the third temple, that is, the millennial temple as indicated by Ezekiel (cf. Ezekiel 44:10-15; 48:11). 

We teach that the Priestly Covenant is distinct from the Mosaic Covenant and not just merely an extension of the Mosaic Covenant. 

We teach that the Mosaic Covenant has been replaced by the New Covenant. However, the New Covenant has not replaced the Priestly Covenant due to the permanence of the Priestly Covenant and the promise of it continuing into the Millennial Kingdom (cf. Jeremiah 33:20-21).  

10.1.4.4.4 The Sign of the Priestly Covenant 

The duty of the Priest of Yahweh is to not practice idolatry but to be zealously faithful to perform the ordinances of worship and service to Yahweh interceding for the people. Phinehas is a type of the Lord Jesus Christ in the sense that he zealously snuffed out idolatry (cf. Numbers 25:2, 7; John 2:13-25). 

What is more, the priestly covenant typology because of the Hebrew term כָּפַר kaphar, which means atonement. What is more, Phineas is the executor of Yahweh’s wrath (lit. the tip of the spear personally executing Yahweh’s wrath) and priest of Yahweh whose action in typology pictured propitiation – to satisfy the wrath of another (cf. Numbers 25:11, 13). This should not be a difficult surprise due to the typology in the Passover Lamb that pictures the atonement (cf. 12:1-51; 1 Corinthians 5:7) and the serpent on the pole picturing the atonement (cf. Numbers 21:5-9; John 3:14-15). Also, Phinehas zealously executed both Zimri and Cozbi pictures Jesus Christ as the last Joshua in His victory over the seed of the serpent fulfilling Genesis 3:15 and Psalm 110:1 at His Second Coming.  

10.1.4.4.5 Against Heresies

We DO NOT teach the a-millennial position because of the Priestly Covenant and how the Priestly Covenant relates to eschatology. The a-millennialist practices a dual hermeneutic - interpreting soteriology literally but eschatology allegorically. The a-millennialists think that the third temple in association with the Priestly Covenant and the Millennial Kingdom is to be understood as allegorically fulfilled. What is more, a-millennialism denies the promises of God in the biblical covenants.  Case in point, Jeremiah 33:20-21 reveals that just as the Davidic Covenant is an everlasting covenant, so is the Priestly Covenant. 

One of the most obvious continuations and recurrences of the theme of the protoevangelium (i.e. Genesis 3:15) in Scripture’s progressive revelation from Genesis to Revelation concerning God’s kingdom and redemptive program is the Davidic Covenant (cf. Psalm 110:1). 

To this effect, the most quoted or alluded OT verse in the NT is Psalm 110:1 which reads, “Yahweh says to my Lord: “Sit at My right hand Until I put Your enemies as a footstool for Your feet.”

The significance of this observation is an understatement. 

We teach that the Davidic Covenant is critical to understanding the Gospel of the Lord Jesus Christ (cf. 2 Timothy 2:8; Genesis 3:15; Psalm 110:1; Matthew 1:1; Luke 1:31-35; Romans 1:3-4; 16:20; Revelation 3:7; 5:5; 22:16). 

The principle texts that reveal the Davidic Covenant in the OT are 2 Samuel 7:8-16; 1 Chronicles 17:7-14; Psalm 2; 18; 20; 21; 45; 72; 89; 101; 110:1; 144; Jeremiah 23:5-6; 30:8-9; 33:20-21; Daniel 7:13-14; Hosea 3:4-5; Amos 9:11; Zecheriah 14:4, 9.  

We teach that the Davidic Covenant is an unconditional covenant because Yahweh made this covenant with David and placed no obligations on David in terms of its fulfillment. We teach that the Davidic Covenant is a unilateral covenant because Yahweh takes upon Himself the obligation to fulfill the terms of this everlasting covenant.  God takes the initiative to cause the Davidic Covenant to come to pass.

We teach that the Davidic Covenant is an eternal covenant (cf. 2 Samuel 7:13, 16; 23:5; Ezekiel 37:25).

10.1.4.5.1 Outline of 2 Samuel 7:1-17

I. King David’s Desire (vv. 1-3)

II. Yahweh God’s Decline of King David’s Desire (vv. 4-7)

III. Yahweh God Established His Covenant with David, the Davidic Covenant (vv. 8-17)

10.1.4.5.2 The Setting or Context of the Davidic Covenant 

We teach that the setting for the Davidic Covenant was during a time of crisis, namely, the ending of the ark’s exile among the Philistines and the peril of moving the ark when it returned to Jerusalem, specifically the death of Uzzah for touching the ark (cf. 2 Samuel 6:1-23). Uzzah was not paying attention to the fact that touching the ark was a direct violation of the Law and resulted in death (cf. Number 4:15), let alone the fact that the Law required that the ark be carried by the sons of Kohath (cf. Numbers 3:30-31; 4:15; 7:9) using poles not hands (cf. Exodus 25:12-15). The error of Uzzah in the transportation of the ark, cut short the life of Uzzah but resulted in the blessing of Obed-edom and his whole household (cf. 2 Samuel 6:6-11).  

Summary: 

David’s desire to build Yahweh God a house to dwell in is denied by Yahweh God. Instead, Yahweh God makes a covenant with David to make David a house, a throne, and a Kingdom to be in David’s name forever.

Plot Statement: 

David’s goal to build a house for the ark of God to dwell in, in which he consults Nathan the prophet and thus receives Nathan the prophet’s approval.

In conflict with Yahweh God who used Nathan the prophet to tell David that David will not build a house for the ark of God.

was resolved by Yahweh God who made a covenant with David to build David a house. 

Context:

It was David’s purpose to build a suitable dwelling place for the ark of the covenant, and by implication, a house for God. The idea of the temple was King David’s (cf. 2 Samuel 7:1-3). However, David had been a man of war. Therefore, God did not permit David to build the house (i.e. temple) for the ark of the covenant, but God allowed Solomon, David’s Son, to build the temple, as Solomon was not a man of blood but a prince of peace (cf. 1 Chronicles 22:9-19, the meaning of Solomon’s name means “peace”). Yet God made the Davidic Covenant with King David with certain promises to David concerning the everlasting establishment of his house (cf. 2 Samuel 7:16).

10.1.4.5.3 The Recipients of the Davidic Covenant 

We teach that the recipients of the Davidic Covenant identified in 2 Samuel 7, are King David (vv. 9, 11), the nation of Israel (v.10), David’s Son Solomon (vv. 14, 15), the Davidic Dynasty (vv. 14, 15, 16), and the Seed of David (vv. 12, 13), namely the Lord Jesus Christ (cf. 2 Samuel 7:12, 13; Acts 2:22-36; 2 Timothy 2:8).  

In the NT, the Lord Jesus Christ, during His first advent, was recognized as the Son of David (e.g. Matthew 9:27; 12:23; 15:22; 21:9, 15; Mark 11:10).  

In the NT, the Lord Jesus Christ is identified as and His advents are interconnected with the promised descendant of David (cf. Matthew 1:1, 6, 17, 20; Luke 1:27, 32, 69; 2:4, 11; 3:31). 

10.1.4.5.4 The Promise of the Davidic Covenant 

The promises of the Davidic Covenant are found in the provisions of the Davidic Covenant, which include:

Chart 3: Provisions of the Davidic Covenant in 2 Samuel 7:9-19 and Psalm 89

2 Samuel 7:9-19

Psalm 89

David’s name will be made great (v.9).

A place and home will be provided for Israel (v. 10).

Israel will be given undisturbed rest from all enemies (vv. 10-11).

House for David, i.e. Dynasty (v. 11)

Coming Seed will establish kingdom (v. 12).

Solomon to build temple (v. 13).

Solomon’s kingdom established forever (v. 13).

Blessing in the distant future (v. 19).

Called Covenant  (v. 3, 28)

Seed established forever (v. 4)

Throne established forever (v. 4, 29)

David anointed (v. 20)

David strengthened (v. 21)

Enemies defeated (vv. 22-23)

David exalted (v. 24)

Extensive geographical reign (v. 25)

Father-Son relationship (v. 26)

Highest of Kings (v. 27)

Forever loved by God (v. 28)

      12. If David’s sons sin,  no removal of dynasty

             (v. 30-37)

We teach that the Hebrew term זֶרַע (zera`) from the phrase, “the Seed of the Woman” does not signify a collective plural in Genesis 3:15, but is a singular reference to the Messiah, the Lord Jesus Christ. 

We teach that in the context of the Davidic Covenant from 2 Samuel 7, the Hebrew term זֶרַע (zera`) in verse 12 is a reference to the Messiah, the Lord Jesus Christ.  

We teach that the whole “Seed” of kingship for the Davidic Dynasty, from David and Solomon throughout the royal descendants of David, is the focus of the context in 1 Chronicles 17:7-14. 

The promise in the Davidic Covenant was to preserve the Seed of the Woman, a.k.a. the Seed of David, namely the Messiah, in spite of any enemy foreign or domestic that threatened to exterminate the “Seed” of the Davidic Dynasty (e.g. Athaliah attempted to exterminate the Messianic line in the Davidic dynasty in 2 Chronicles 22:10). 

10.1.4.5.5 The Sign of the Davidic Covenant 

We teach the following external signs of the Davidic Covenant are the temple or house (cf. 2 Samuel 7:13), the Davidic throne (cf. 2 Samuel 7:13), and the Davidic kingdom (cf. 2 Samuel 7:12, 16). We teach the explicit sign of the Davidic Covenant as it relates to the promise of the זֶרַע (zera`) “Seed” is the virgin conception and virgin birth of the Lord Jesus Christ (cf. Isaiah 7:10-16; Matthew 1:20-25; Luke 1:27, 31-35; Psalm 89:4). 

We teach that the descendant that built the “house” for God is David’s son and immediate successor, Solomon, who built the first temple in Jerusalem (cf. 1 Kings 6:1-38; 2 Chronicles 3:1-5:1). However, Yahweh promised features in the Davidic Covenant that clearly extend beyond the time of Solomon in the sense of a kingdom that would be everlasting (cf. 2 Samuel 7:13, 16). The Solomonic reign ended when Solomon died and the Solomonic Temple (i.e. the first temple) was destroyed by the Babylonians under Nebuchadnezzar in 586 B.C. (2 Kings 25:9). The second temple was destroyed by the Romans under Titus Vespasian in 70 A.D., yet there will be a third temple in the millennial kingdom (cf. Ezekiel 40-48). The Lord Jesus Christ, who is the Seed of David, is destined to fulfill the Davidic Covenant in the Millennial Kingdom, where He will sit on David’s throne and reign forever (cf. Matthew 1:1; Luke 1:31-35; Revelation 3:7; 21; 5:5; 22:16).   

10.1.4.5.6 Against Heresies 

We DO NOT teach that Jesus Christ is currently sitting on David’s throne. Instead, we teach that He will assume David’s throne in the Millennial Kingdom (see Psalm 110:1). A-millennialist Albert Mohler and Ligonier ministries teach that Jesus Christ is currently sitting on David’s throne. Mohler conflates God’s throne in heaven where Jesus is currently interceding for the saints as their high priest in His session and intercession, together with the Davidic throne that Jesus will occupy during the Millennial Kingdom. However, Jesus made the distinction between the two thrones in His letter to the Laodiceans (cf. Revelation 3:21).   

We teach the current session and intercession of the Lord Jesus Christ as High Priest in Heaven before He returns to fulfill the Davidic messianic kingdom on the Earth. We make a distinction between the Davidic throne and the right hand of God (cf. Acts 2:30). We teach that Jesus is seated at the right hand of God now but He will rule from the Davidic throne in the future after His second coming to Earth.

We DO NOT teach the Covenant Theology view that David’s messianic throne has been transferred from Jerusalem to heaven in the first century AD and that Jesus has already begun His messianic reign as the Davidic king from heaven. 

We DO NOT teach the progressive dispensational or covenant position that Jesus is currently seated on David’s throne spiritually and reigning from David’s throne allegorically or in a spiritual vision model, which is over spiritualization. 

10.1.4.5.7 The Davidic Covenant and Eschatology 

We teach that the Lord Jesus Christ will rule from David’s throne in connection with His second coming (cf. Revelation 11:15).

We teach that the Lord Jesus Christ, the Son of God, shares the sovereign rule with God the Father in God’s universal kingdom over all (cf. Matthew 28:18; Acts 2:30-36; 1 Corinthians 15:22-29; Ephesians 1:20-23; Revelation 1:5); but the Davidic kingdom awaits a future fulfillment (cf. Psalm 110:1; Revelation 3:21; 20:4-6).

We teach that the Lord Jesus Christ will assume His throne at His second coming and this throne is the throne mentioned in the Davidic Covenant (cf. 2 Samuel 7:13, 16; Psalm 110:1). We teach that the Lord Jesus Christ will sit down on David’s throne in the Millennial Kingdom (cf. Mathew 25:31; Luke 1:32; Revelation 3:21; 20:4-6). 

We teach that the Davidic Covenant is related to eschatology because the Lord Jesus Christ will assume and be seated upon David’s throne in the Millennial Kingdom when He reigns over the Earth, bringing about permanent peace, prosperity and protection for the nation of Israel, when He reigns over the nations with true international peace, bringing about prosperity for planet Earth. 

We teach that because of God’s promise of the Davidic Covenant, the resurrected saints will reign with the Lord Jesus Christ in the Millennial Kingdom (cf. Daniel 7:27; Matthew 19:28; Luke 22:30; 1 Corinthians 6:1-3; 2 Timothy 2:12; Revelation 3:21; 5:10; 20:4-5).

We teach the final covenant that Yahweh God made with the nation of Israel is the New Covenant. 

We teach that the New Covenant was even alluded to in the Mosaic Covenant at the end of Israel’s wilderness wanderings, when God promised the regathering and restoration of the nation of Israel in the eschaton and promised to create within the Israelite a new heart to obey God and the fulfillment of the land promises and blessings that were promised in the Abrahamic Covenant (cf. Deuteronomy 30:1-20).

The principle texts that reveal the New Covenant in the OT are Deuteronomy 30:1-6; Isaiah 30:18; 32:1, 9-20; 59:20-21; Jeremiah 31:27-40; 32:36-44; Ezekiel 16:53-63; 36:24-28; 37:21-28; Joel 2:28-29.

We teach that Yahweh God has promised in the New Covenant to create an inward love and obedience to God for the recipient of the New Covenant because Moses recorded the following, “Moreover the LORD your God will circumcise your heart and the heart of your descendants, to love the Lord your God with all your heart and with all your soul, so that you may live” (Deuteronomy 30:6). 

We teach that the character of the New Covenant is unconditional because of God’s “I will” responsibility and commitment, from the phrase in Hebrew וְכָרַתִּ֗י “and I will cut” from the Hebrew verb כָּרַת karath which means “to cut a covenant” (cf. Jeremiah 31:31-34 and Ezekiel 16:60-62). The New Covenant is unconditional because Yahweh God is the only One performing the action of the verb כָּרַת karath. 

We teach that the nature of the New Covenant is eternal because Yahweh God used the Hebrew phrase כָּל־הַיָּמִֽים kāl- hay-yā-mîm “All forever” which has the sense of “all time” or “all days” and the Hebrew term עוֹלָם`owlam meaning “forever in the sense of eternity; or forever in the sense of perpetual covenant” (cf. Jeremiah 31:36, 40; 32:40; 50:5; Isaiah 24:5; 61:2, 8; Ezekiel 37:26).  

We teach that the New Covenant is closely associated with both the Abrahamic Covenant and the Davidic Covenant in the sense of the future fulfillment of Yahweh God’s eschatological promises in these covenants (cf. Isaiah 49:1-7; Ezekiel 16:60; Ezekiel 37:21-28; Acts 15:14-18; Galatians 3:14).  

We teach that the New Covenant does not supersede or transcend the Abrahamic or Davidic Covenants (cf. Galatians 3:15-18). We teach that the New Covenant is united with and a vehicle for the fulfillment of the Abrahamic Covenant and the Davidic Covenant.

We teach that the New Covenant has replaced the Old Covenant (cf. Hebrews 8:7). We teach that the New Covenant makes the Old Covenant obsolete (i.e. Mosaic Covenant; cf. Galatians 3:15-25; 4:21-31; 2 Corinthians 3:1-18; Hebrews 7:11-28; v.22; 9:15-16; 12:18-29). In Hebrews 8:13 Paul used the perfect tense for the Greek verb παλαιόω (palaioó), lit. in Eng. “obsolete” from the phrase “In saying, "new," He has made obsolete the first . . .” The perfect tense in Greek denotes the kind of action that is completed with ongoing results. Therefore, the New Covenant has permanently made the Old Covenant (i.e. the Mosaic Covenant) obsolete. 

To this effect, we teach that the New Covenant is distinct from the Mosaic Covenant, because the Mosaic Covenant is old and the New Covenant is new and not a renewal of the Mosaic Covenant. The prophet Jeremiah stated that the New Covenant would not be like the Mosaic Covenant (cf. Jeremiah 31:31). Jeremiah used the Hebrew term חָדָשׁ (Chadash), which has the sense to mean something “fresh”, and was used by the Hebrews to indicate new things, new moons, or new beginnings. The term is also used to refer to a new heart (cf. Ezekiel 36:26). A new heart means a completely different heart and not a renewal of the old heart but something fresh (cf. Ezekiel 36:26).  

We teach that the New Covenant has to do with the regeneration of Israel, the justification of Israel, the forgiveness of the nation of Israel, and the future regathering and restoration of the nation of Israel.  

We teach that the Lord Jesus Christ is the mediator of the New Covenant as He instituted the Lord’s Supper at the last Passover and inaugurated the New Covenant at His first advent in His death on the cross and resurrection from the dead (cf. Matthew 26:28; Mark 14:24; Luke 22:20; 1 Corinthians 11:25; Hebrews 8:16- 13; 9:15).  

We teach that the Gentile believers in the Church Age are grafted into the New Covenant [cf. Romans 11:17; Ephesians 2:11-22 – (For the doctrine of regeneration see section 8.7.3 Regeneration)]. 

10.1.4.6.1 The Setting or Context of the New Covenant 

We teach that the setting or context of the New Covenant is the Babylonian exile in 586 B.C. If each covenant came at a time of crisis, clearly the time of crisis in the context of the New Covenant is the siege and destruction of Jerusalem and the destruction of the Solomonic temple (i.e. the first temple in Jerusalem) by the Babylonians led by Nebuchadnezzar in 586 B.C (cf. Deuteronomy 28:41, 50; 2 Kings 24:10-16; 25:1-30; 2 Chronicles 36:10-21; Jeremiah 27-30). The Assyrian (722 BC) and Babylonian captivities (586 BC) were some of the most devastating crises in Israel’s history. 

Israel was conquered by the Assyrians (722 BC). It was the Assyrian policy to deport conquered peoples to other lands to destroy their sense of nationalism and make them more easily subject. Assyrians were great warriors. Most nations at that time were robber nations, but Assyrians seemed to have been about the worst of them all. They built their state on the loot of other people. They practiced cruelty. They skinned their prisoners alive, or cut off their hands, feet, noses, ears, or put out their eyes, or pulled out their tongues. They made mounds of human skulls. They did all this to inspire terror (cf. 2 Kings 17-18). 

Judah was captured by the Babylonians in four installments. Nebuchadnezzar came to Judah in 606 BC and conquered Jehoiakim and took temple treasures and fine young men like Daniel to Babylon (cf. 2 Kings 24:1-13). He came again in 597 BC and took the rest of the treasures, King Jehoiachin and 10,000 of the princes, officers, and chief men, and carried them back to Babylon (cf. 24:14-16). The Babylonians came again in 586 BC. This time they burned Jerusalem, broke down its walls, put out the eyes of King Zedekiah and carried him in chains to Babylon with 832 other captives, leaving only a remnant of the poorest people in the land (cf. 2 Kings 25:8-12; Jeremiah 52:28-29). They came back five years after the burning of Jerusalem (581 BC) and took 745 more captives (cf. Jeremiah 52:30). This was after a considerable group, including Jeremiah, had already fled to Egypt (cf. Jeremiah 43-45). 

Jeremiah prophesied to Judah and Jerusalem from the 13th year of the good king Josiah through the end of the reign of Zedekiah (626-586 BC). He prophesied in Egypt after the captivity for perhaps as long as 26 more years, until 560 BC. This was about 100 years after Isaiah. Contemporaries of Jeremiah include: Ezekiel, who preached the same things in Babylon that Jeremiah was preaching in Jerusalem; Daniel, who preached in the palace of Nebuchadnezzar; Habakkuk and Zephaniah, who helped Jeremiah in Jerusalem; and finally Obadiah, who predicted the ruin of Edom during this time. Daniel was taken captive into Babylonian captivity in the first siege of 606 BC. Ezekiel was taken into Babylonian captivity in the second siege of 597 B.C. 

We teach that Yahweh God made the New Covenant with Israel and gave the revelation and explanation of the New Covenant through Jeremiah and Ezekiel who were prophets of Yahweh (cf. Jeremiah 31:27-40; 32:36-44; Ezekiel 16:53-63; 36:24-28; 37:21-28). 

10.1.4.6.2 The Recipients of the New Covenant 

We teach that the original recipients of the New Covenant were the Israelites. 

We teach that the New Covenant was originally made with the nation of Israel and will be fulfilled ultimately with the nation of Israel. We teach that the classic New Covenant passage of Jeremiah 31:31-34 explicitly related the New Covenant to Israel.

We teach that the phrase, “For I know the plans that I have for you,’ declares the LORD” from Jeremiah 29:11 is in the context of the nation of Israel’s return from Babylonian exile. Jeremiah 29:11 has nothing to do with health, wealth and prosperity or midlife crises of modern evangelicals in the 21 century. Neither does Jeremiah 29:11 have anything to do with National Prayer Day and the United States of America returning to it alleged Judeo-Christian heritage. (What is more, 2 Chronicles 7:14 is in the context of the Solomonic reign in the nation of Israel).     

We teach that at the time the prophet Jeremiah was prophesying, the northern kingdom of Israel had long since been decimated and the ten tribes of the northern kingdom had been carried off into captivity by the Assyrians (cf. 2 Kings 17:5-6 – in 722 BC). However, Jeremiah mentioned specifically both kingdoms, namely, the northern and southern in 31:31, implying that all the tribes of Israel would exist in the future and would be united under the New Covenant (cf. Jeremiah 50:4-5; Revelation 7:4-8; 14:1-3). 

We DO NOT teach the classical dispensational view that the New Covenant is only for Israel and that the church has no relationship to the New Covenant.    

We teach that while the New Covenant was addressed specifically to Israel, the OT and the NT reveal that the soteriological blessings of the New Covenant as a vehicle for the Abrahamic promises would extend to the nations without the nations becoming part of Israel (cf. Isaiah 2:2-4; 12:25; 42:6; 49:6; 52:15; 60:3; Micah 4:1-3; Matthew 28:19; Luke 2:32; Acts 26:23; Romans 11:17-24). We teach that the New Covenant is a vehicle and fulfillment of the Abrahamic Covenant that included Gentile salvation apart from Israel (cf. Genesis 12:3). 

We teach that the redeemed from the nations in the Church Age will participate in the eschatological salvation and physical blessings promised to Israel in the New Covenant (cf. Revelation 2:26-27; 3:21; 20:4-6; 21:3, 24, 26; 22:2). 

We teach that the blessings of forgiveness in the New Covenant for the recipients of the Lord Jesus Christ’s atonement were to be received by the elect from both Israel and the nations (e.g. “for this is My blood of the covenant, which is poured out for many for the forgiveness of sins” (Matthew 26:28; Revelation 5:9-10).

10.1.4.6.3 The Promises/Provisions of the New Covenant 

We teach the following are the promises/provisions of the New Covenant:

Regeneration: circumcision of the heart / new mind and new heart [cf. Deuteronomy 30:6; Jeremiah 31:33; Isaiah 59:21; Ezekiel 36:25-27; John 3:3-15 – (for the sound doctrine of regeneration see section 8.7.3 Regeneration)]

God will write His law on their hearts and minds (cf. Jeremiah 31:33; 2 Corinthians 3:1-3; Hebrews 8:10; 10:16)

Rebuilding of Jerusalem (cf. Jeremiah 31:38-40)

Return to land of Israel (cf. Jeremiah 31:16-17; Ezekiel 37:14; 36:28) 

Forgiveness of sins (cf. Jeremiah 31:34; Hebrews 8:12; 10:17)

New heart (cf. Ezekiel 36:26)

Indwelling Holy Spirit (Jeremiah 31:33; Ezekiel 36:27; 37:14; Titus 3:5)

Ability to obey by the Spirit from internal obedience (cf. Isaiah 44:3-5; 59:21; Jeremiah ; Ezekiel 36:27; Joel 2:28-29) 

Permanent possession of land (cf. Jeremiah 33) 

Be the people of Yahweh God (cf. Jeremiah 31:33)

Material prosperity for Israel (Isaiah 61:8; Jeremiah 32:41; Ezekiel 34:25-27)

United Israel (cf. Jeremiah 31:31) 

Davidic King reigns (cf. Ezekiel 37:24)

People multiply (cf. Jeremiah 31:27; Ezekiel 36:10-11) 

God’s sanctuary in their midst forever (cf. Ezekiel 37:28)

God dwells with His people (cf. 1 Chronicles 23:25)

Justice and righteousness (cf. Jeremiah 33:15)

People live securely (cf. Jeremiah 31:28, 35-37; Isaiah 59:20-21)

 Coming of the Redeemer (cf. Isaiah 59:20-21; Jeremiah 33:15)

God the Holy Spirit poured out upon all and teaching ministry of God the Holy Spirit (Jeremiah 31:34; Ezkiel 36:27; 39:29)

We teach that the New Covenant concerns the regeneration, justification and forgiveness of Israel. This regeneration will take place in the tribulation period when God removes the partial hardening on the nation of Israel, regenerates the nation of Israel and they repent and place their trust in the Lord Jesus Christ as their Messiah (cf. Zechariah 13:9). God has revealed in His holy Word His plan for the nation of Israel’s regathering and restoration to the land promised in the Abrahamic and New Covenants. This is all founded upon the blood that the Lord Jesus Christ shed on the cross for the sins of every Israelite that trusts in Him alone to be saved from the wrath of God as well as Jesus Christ’s physical bodily resurrection from the dead for their justification (cf. Romans 4:25). 

We teach that the promises of the New Covenant are spiritual blessings as well as material blessings. 

We interpret the soteriology of the New Covenant literally as well as interpreting the eschatology of the new covenant literally. 

We DO NOT interpret anything in the New Covenant with Origen’s allegorical method or a dual hermeneutic that only interprets the soteriology of the New Covenant literally, but the eschatology of the New covenant allegorically. 

We teach that the spiritual promises and blessings in the New Covenant are inseparably constrained to the material promises and blessings in the New Covenant.   

We teach that the Lord Jesus Christ is the Mediator of the New Covenant and as such is the only hope of all of the OT saints as well as all of the NT saints. We teach that the only hope for the final restoration and regeneration of the nation of Israel is the One Great Triune God, Father, Son and Holy Spirit, and each Person of the Eternal Trinity has a part in the promise that will ultimately provide salvation for Israel and the nations in the New Covenant, making all things new (cf. 2 Corinthians 5:17-21; Revelation 21:5).

10.1.4.6.4 The Sign of the New Covenant 

According to Joel 2:28-32 and Acts 2:14-21, there will be multiple signs associated with the fulfillment of the New Covenant [e.g. the Greek term σημεῖον (sign) is plural in Peter’s quotation of Joel 2:28-32, found in Acts 2:19, indicating multiple signs].  

There are several external eschatological signs in the celestial bodies that will be manifested when the New Covenant is being fulfilled. These eschatological signs are found in Joel 2:28-32 (cf. Acts 2:14-21). Moreover, there will be external national signs, such as the regathering of the nation of Israel to the promised land (cf. Jeremiah 31:8-11, 15-11), the rebuilding of the cities of Israel (cf. Jeremiah 31:38-40); prosperity celebrations and joy (cf. Jeremiah 31:12-14), and restored fortunes with increased, prosperous animal husbandry (cf. Jeremiah 31:23-24). 

There are also internal signs to the New Covenant which include regeneration and transformation spiritually (cf. Ezekiel 36:27; Jeremiah 24:4-7; 31:31-34; 32:37-41; Ezekiel 11:17-21; 36:22-27). 

We teach that regeneration accompanied with the permanent indwelling of God the Holy Spirit is the sign of the New Covenant (cf. John 3:3-15; 14:6) because without being born again one cannot see or enter the kingdom of heaven (cf. John 3:3, 5). If one cannot see the kingdom then how can one enter the kingdom? Therefore, one needs a sign to be guided in the right direction.  

We teach that the Lord Jesus Christ is the inaugurator and the mediator of the New Covenant. We teach that He demonstrated that He authorized of the New Covenant when He instituted the first Lord’s Supper at the last Passover with His disciples, just before His subsequent crucifixion and bodily resurrection from the dead (cf. Matthew 26:28; Mark 14:24; Luke 20:22; Hebrews 9:15-18; 12:24). 

We teach that the Lord Jesus Christ’s crucifixion and physical death on the cross is the official validation and inauguration of the New Covenant (cf. Hebrews 9:15-28; 10:1-25).  

We teach that on the day of Pentecost (cf. Acts 2), God began to fulfill the New Covenant with the manifestation of the spiritual gift called “speaking in tongues” (see section 7.3.7.1 Miraculous Apostolic Gifts, specifically (1) the Gift of Speaking in Tongues, and (9) Interpretation of Tongues). 

We teach that the two ordinances, called believer’s baptism and the Lord’s Supper, (in the Church Age) were instituted by the Lord Jesus Christ to be observed by all believers in the Church Age until His return.

We teach that those who are grafted into the New Covenant in the Church Age are servants of the New Covenant (cf. 2 Corinthians 3:6). 

10.1.4.6.5 Against Heresies

We DO NOT teach that the Church replaces Israel’s material blessings promised to them in the New Covenant.  Nowhere in the NT are any of the material promises/provisions of the New Covenant said to be  recommissioned and reestablished for the church in such a way that the Church replaces the nation of Israel. The New Covenant prophesies and promises of the restoration of the nation of Israel to the promised land, the rebuilding of the nation of Israel’s cities, and the regeneration of the Earth are never referenced in the NT in the sense of replacement or supercessionistic post-millennial/a-millennial allegorical absorption in the present salvation of God in the Church Age. 

We DO NOT teach that the NT teaches that the Church is the new, reconstituted nation of Israel, and that the New Covenant material blessings regarding the nation of Israel’s restoration in the eschaton is to be understood as the current Church Age. 

Conclusion 

We teach that the Lord Jesus Christ is the Seed of the woman (cf. Genesis 3:15) and the Mediator of the New Covenant (cf. Hebrews 9:15-16; 10:12). Like bookends, the atonement made by the Lord Jesus Christ on the cross is the crimson thread that weaves all the biblical covenants together to become a single tapestry, the New Covenant (cf. Hebrews 10:9-18). 

We teach that the goal of the correct interpretation of the biblical covenants is the discovery of the meaning of the text (i.e. the Author’s intended meaning).  We teach that the reader (i.e. interpreter) arrives at the Author’s understanding when the reader arrives at the Author's intention for His words.

We teach that the literal grammatical-historical method of interpretation is the only correct method of interpreting the biblical covenants because the literal grammatical-historical method of interpretation seeks the meaning of the biblical covenants as required by Scripture’s self-attested principles of interpretation, namely the laws of grammar and literary form, the facts of history, and the framework of context. This is the only way to accurately handle the Word of truth because the interpreter must agree with the Author on these features in order to determine the author’s intended meaning (cf. John 1:18; 2 Timothy 2:15).   

Understanding the Author’s intended meaning is inseparably constrained to understanding the context in which the specific text is found. 

We teach that the overall context to the biblical covenants began post fall with the protoevangelium in Genesis 3:15. 

The word "context" comes from two Latin words, con + textus, meaning together + woven, and thus, "woven together." The English word "textile" comes from the Latin "textus," giving us the word for a woven fabric.

We teach that the crimson thread (a.k.a. scarlet thread or red thread) that is woven throughout the biblical covenants is the protoevangelium (cf. Genesis 3:15). 

We teach that God is the great cutter and great tailor who provides clothing for those God redeems in the Lord Jesus Christ (cf. Zechariah 3:4). Yahweh God pictured this in the context of the proclamation of the first Gospel when “Yahweh God made garments of skin for Adam and his wife, and clothed them” (Genesis 3:21), indicating an animal sacrifice to clothe Adam and his wife, picturing substitution.   

There are both Royal Psalms and Messianic Psalms in the book of Psalms that show that the Lord Jesus Christ is the Seed of David as well as David’s Redeemer in the covenant that God established with David. Psalm 22:6 reveals that the Seed of the Woman is the Seed of David, and as such the Lord Jesus Christ and His crucifixion is the crimson thread that is woven into the Davidic Covenant from Genesis 3:15 when it reads, “But I am a worm and not a man, A reproach of men and despised by the people.”

When Jesus was on the cross, He quoted Psalm 22:1: “My God, my God, why have You forsaken me?” (cf. Matthew 27:46; Mark 15:44). For the Hebrews, if an Israelite quoted the first verse of a psalm, it was understood that was referencing the entire psalm.

Psalm 22 is either quoted or alluded to in each of the four Gospel accounts of the crucifixion (cf. Matthew 27:35, 46; Mark 15:24; Luke 23:34; John 19:24). The fact that they all reference either the forsaken quote (cf. Psalm 22:1; Matthew 27:46; Mark 15:24) or the dividing of His clothes by lot (cf. Psalm 22:18; Matthew 27:35; Luke 23:34; John 19:24) means the entire psalm is being referred to, not just the one line of v.1 or v. 18.   

We teach that Psalm 22 foreshadows the crucifixion of the Lord Jesus Christ in several ways:

For instance, “I am poured out like water, and all my bones are disjointed. My heart is like wax; it melts away within me” (Psalm 22:14); “They pierced my hands and my feet” (Psalm 22:16c); “They divide my garments among them and cast lots for my clothing” (cf. Psalm 22:18); and “But I am a worm and not a man, scorned by men and despised by the people” (cf. Psalm 22:6). 

The Hebrew term later translated into the English term “worm” is the Hebrew term תּוֹלָע (towla`) and is the Hebrew term for a particular aphid insect known as the crimson or scarlet worm that the Hebrews used for a distinct crimson red dye for ceremonial fabrics and features from the Law [cf. Exodus 25:4; 26:1, 31, 36; 27:16; 28:5, 6, 8, 15, 33; Leviticus 14:4, 6, 49, 51, 52; Numbers 4:8, Numbers 19:6 – used in the context of the tabernacle and priestly garments (e.g., Exodus 26:1, Leviticus 14:4)]. Another Hebrew term that denotes the crimson dye used ceremonially in the context of fabrics and dyes, particularly in the construction of the Tabernacle and the garments of the priests from the crimson worm is the Hebrew term שָׁנִי (shaw-nee'). This term שָׁנִי (shaw-nee') appears together with תּוֹלָע (towla`) to describe one of the colors used in the Tabernacle and the garments of the high priest. These two words appear together side by side in the Torah no less than 33 times and are translated into the English term “scarlet.” The two Hebrew terms appear together 26 times in Exodus, five times in Leviticus and twice in Numbers [e.g. בֶּ֚גֶד תֹּולַ֣עַת שָׁנִ֔י. (be-ḡeḏ tō-w-la-‘aṯ šā-nî) “cloth of yarn scarlet” Numbers 4:8; וּשְׁנִ֣י תֹולָ֑עַת (ū-šə-nî ṯō-w-lā-‘aṯ) “and scarlet wool” Numbers 19:6)].  

What is also remarkable is that both terms appear in Isaiah 1:18. In Isaiah 1:18 both Hebrew terms are used, that is, שָׁנִי (shaw-nee') and  תּוֹלָע (towla`), in the phrase, “’Come now, and let us reason together,’ Says Yahweh, ‘Though your sins are as scarlet, They will be as white as snow; Though they are red like crimson, They will be like wool.’” This is the background to Isaiah 1:18 alluding to the Atonement made by the Lord Jesus Christ on the tree, in substitution for the believing sinner who confesses their sin to God and trusts in the penal-substitutionary sacrifice of the Lord Jesus Christ to make them white as snow. It alludes to the expiation of the guilt of sin and the cleansing of the believer by forgiving their sin (i.e. they are cleansed from the guilt of sin cf. 1 John 1:7-10; Leviticus 17:11). 

Kermes is a red dye derived from the dried bodies of the females of a scale insect in the genus Kermes, primarily Kermes vermilio (coccus ilicis). The Kermes insects (i.e. the crimson worm) are native to the Mediterranean region and are parasites living on the sap of the host plant, specifically the Kermes oak (a.k.a the holly oak – Quercus coccifera cf. Genesis 35:8) and the Palestinian oak (a.k.a. Valonia oak cf. Isaiah 44:14).

When the Kermes aphid scale insect called the crimson worm is ready to give birth to its young, it finds a Kermes oak tree, and then attaches itself to the Kermes oak tree bark, feeding on its sap. The female keeps the eggs under her body and as the eggs grow into larvae the process kills the female scale insect and it dies. When the female Kermes insect dies, it releases a crimson scarlet red fluid on the bark of the tree, staining the wood. The Kermes crimson worm has to die to produce the red crimson dye. 

In observing this phenomenon in nature, the Israelites would perform a process that involved crushing the worm to extract the dye.

What is more, on the fourth day after its death, the scale insect’s tail pulls up to its head making a heart-like shape and turns from crimson red to a snow-white wax, transforming from crimson red to white like snow. Its snow-white body then looks like “wool” on the tree and it is not long before the body peals off of the tree and falls to the ground like snow. This is the background and context to Isaiah 1:18 alluding to the Atonement made by the Lord Jesus Christ, in which God summons sinners to reason with God by the sinner repenting of their sins against God and placing their faith and trust in the Seed of the woman, the Seed of Abraham, who is the Seed of David, who is the Lord Jesus Christ, the Suffering Servant of Isaiah 53. 

We teach that the vision of the glorified risen Lord Jesus Christ’s holy hair, which is white like wool, like snow, alludes to the weaving pattern of the atonement protoevangelium thread teaching that the Lord Jesus Christ and His cross work is the only way that the believing sinner can be cleansed (cf. 1 John 1:7, 9; Revelation 1:5). We teach that the believing sinner who trusts in the Lord Jesus Christ is cleansed (pictured by the cleansing of the lepers) and is clothed with the righteousness of Christ and therefore saved from the wrath of God (cf. Isaiah 1:18; Exodus 4:6-7; Leviticus 14; Luke 5:14; Psalm 22:6; Daniel 7:9; Zecheriah 3:1-10 emphasis vv. 3-5 see Exodus 28:6, 33; 39:1, 2; Matthew 27:28; Revelation 1:14, 18).  

We teach that Jesus willingly went to the Cross because He said, “No one takes it from Me, but I lay it down of Myself. I have authority to lay it down, and I have authority to take it again. This commandment I received from My Father” John 10:18.

The Lord Jesus Christ died on the tree so that the believing sinner could live through Him. “While we were still sinners, Christ died for us” (Romans 5:8) and “He made the (One) not having known sin, sin (offering) for us, so that in Him we might become the righteousness of God” (2 Corinthians 5:21). 

Jesus bled to death on the tree – “Who Himself bore our sins in His body on the tree, so that, having been dead to sins, we might live to righteousness. ‘By whose scourge marks you have been healed’” (1 Peter 2:24) and “in whom we have redemption through His blood, the forgiveness of trespasses, according to the riches of His grace” (Ephesians 1:7).

We teach that it is the blood of Jesus Christ that cleanses the believing sinner from their sins –  “Come now, and let us reason together,” Says Yahweh, “Though your sins are as scarlet, They will be as white as snow; Though they are red like crimson, They will be like wool” Isaiah 1:18.

In Matthew 27:18 the Greek term κοκκίνος was used to describe the color of the robe the Roman soldiers mockingly put on Jesus immediately preceding the crucifixion of Jesus Christ. The English word for the biblical "scarlet" (cf. Exodus 25:4, etc.) is a literal translation from the same Greek term used in the Septuagint’s translation of the context of the Hebrew terms תּוֹלָע (towla`) and שָׁנִי (shaw-nee') (e.g. Koinē Greek: κόκκινον = kókkinon, meaning "scarlet"). 

In posing the most important question that a man could ever ask, “how can a man be just before God?” Bildad, as the wise fool in not realizing what he was saying, made a Messianic allusion to the protoevangelium in Job 25:6 when he said, “how much less man, who is but a maggot, and the son of man, who is but a worm!” (cf. Numbers 25:17-19). The Hebrew term for maggot from Job 25:6 is רִמָּה (Rimmah); but the Hebrew term used in Job 25:6 that was translated into the English term “worm” from the phrase literally translated “the son of man, a worm” is from the Hebrew term תּוֹלָע (towla`), namely the crimson worm. 

The crimson worm or the crimson worm’s dye shows up in Rahab’s cord of scarlet/crimson thread (cf. Joshua 2:18, 21 שָׁנִי (shaw-nee'). 

The crimson worm or crimson worm’s dye shows up in the cleansing sacrifice of the leper in Leviticus 14 (cf. Matthew 8:1-4; Mark 1:40-45; Luke 5:12-14; 17:14).  

The crimson worm shows up in Jonah 4:7 as the worm that God decreed to eat the plant shading Jonah (other significant crimson worm references in the OT include Exodus 16:20; Deuteronomy 28:39; Isaiah 41:44; Lamentations 4:5). 

Therefore, the crimson worm pictures the atonement and how the protoevangelium is the crimson thread woven throughout the biblical covenants. 

We teach that the animal sacrifices in the OT picture the atonement and how the protoevangelium is the crimson thread woven throughout the biblical covenants (cf. Genesis 3:20; Genesis 4:4 - see Hebrews 11:4; 12:24; Genesis 8:20-22; 22:7-14; Exodus 12 - see 1 Corinthians 5:7; Leviticus 17 – see Hebrews 5-12, etc.).  

The fact that there were animals who were cut into pieces in the Abrahamic Covenant (cf. Genesis 15:8-10; 17-21) shows how the theme “to cut” is an allusion to Genesis 3:21 which reads “The LORD made garments of skin for Adam and his wife, and clothed them.” God is the true “cutter” of the covenants and this pictures how God serves as a cutter, providing the clothing necessary for the redemption of those who trust in the Seed of the Woman, namely, the Lord Jesus Christ, and are therefore clothed in the righteousness of Christ (cf. Job 29:14; Psalm 132:9; Isaiah 59:17; 61:10; Zechariah 3:4; Luke 15:22-24; Romans 13:14; Galatians 3:27; 2 Corinthians 5:1-5; Revelation 3:18; 19:8, 14).

We teach the protoevangelium connects all the explicit biblical covenants and is the basis on which the biblical covenants are prophesied, pronounced, promised, proclaimed and fulfilled in divine perpetuity, that is, for all time and forever.

The protoevangelium is the prophesy of God’s overarching redemptive plan revealing the tapestry of the active and passive obedience of the life and death of the Lord Jesus Christ as the only atonement for sinners. The protoevangelium is the crimson thread that weaves together the tapestry of the Life and times of the Lord Jesus Christ and the purpose for why He came (cf. 1 John 3:5, 8). 

Conclusion

We teach the doctrines of substitution, imputation and justification are the first doctrines taught in the Word of God directly subsequent the fall of man (cf. Genesis 3:15; 20-21). We teach the sound doctrines of substitution, imputation and justification are the crimson thread woven throughout the biblical covenants and woven throughout Scripture. The crimson thread is colored by the dye made out of the death of the crimson worm. The believing sinner’s substitution and imputation is made from the death of the Lord Jesus Christ in the great exchange of the cross (cf. 2 Corinthians 5:21).

The clothing provided by God is the righteousness of Jesus Christ (cf. Galatians 3:26-27). The believing sinner is justified, that is, declared righteous by God only through faith in the Lord Jesus Christ as the only substitutionary sacrificial death to propitiate the wrath of God – “but for our sake also, to whom it will be credited, as those who believe in Him who raised Jesus our Lord from the dead, He who was delivered over because of our transgressions, and was raised because of our justification” (Romans 4:24-25). 

Therefore, the answer to the most important question ever asked, “But how can a man be in the right before God?” (Job 9:2), was answered by Job when he said, “As for me, I know that my Redeemer lives, And at the last He will take His stand on the earth. Even after my skin is destroyed, Yet from my flesh I shall see God” (Job 19:25-26). 

We teach that God has dispensations for men in human history. This shows the discontinuity in Scripture, revealing sperate stewardships and epochs throughout human history (cf. Acts 1:7). However, this also shows the continuity in Scripture, for no matter in what dispensation one has had their allotted lifespan there is only one way of salvation (cf. Acts 17:26, 30-31).  

We teach that the dispensations from God are the periods of time in which the certain covenants God has made with His people are operative. 

We teach the dispensations are given to be stewardships for men to govern in order to be faithful to the purposes of God in their own generation (cf. Acts 13:36-41).  

(Οἰκονομία – Dispensation, Stewardship, Administration, Management of God’s Household Affairs) 

The Greek term οἰκονόμος is the Greek term that has been translated into the English term "steward" and it has the sense to mean a manager or an administrator. This is the essence and sense of the term dispensation (cf. Ephesians 3:2 - "the stewardship of God's grace which was given to me for you" cf. 3:9). Dispensationalism understood correctly literally means "house-law." 

The term “manager” is from the Greek term oikonomos and has the sense to mean a steward, guardian or manager of a house. This term was used no less than three times in Luke 16 and governs the entire context of the chapter up to verse 31 (cf. 16:1, 3, 8). Likewise, the term “management” is from the Greek term, oikonomia and has the sense to mean stewardship, administration or dispensation (cf. Luke 16:2, 3, 4, see also 1 Corinthians 9:17; Ephesians 1:10; 3:2, 9; Colossians 1:25; 1 Timothy 1:4). God will judge men according to their faithfulness in the various stewardships God has entrusted (cf. Luke 16:12), such as the church in the Church Age (cf. 16:8-13; see Titus 1:7), exegesis of the Law (cf. 16:16-17), exegesis of the Gospel (cf. 16:16, 29-31), marriage (cf. 16:18) and one’s relationship with one’s neighbor and the poor (cf. 16:19-31).  

The biblical basis for stewardship, management, or dispensation is found from the following passages, namely Luke 16:1-31; 1 Corinthians 4:1-7; 9:17; Galatians 4:1-7; Ephesians 1:10; 3:2, 9; Colossians 1:25; 1 Timothy 1:4; and 1 Peter 4:10.

From the focus of the Biblical text, we teach the following enumeration of dispensations that God has decreed throughout human history: 

The Antediluvian Age (cf. Genesis 4-6) 

The Origin of Nations Age (The Providence of the Nations – cf. Genesis 8:20-12:1)

The Patriarchal Age (cf. Genesis 12-Exodus)

The Mosaic Age (cf. OT Exodus – Malachi; NT Matthew, Mark, Luke and John) 

The Church Age (cf. Acts 2 – Revelation 3)

The Tribulation Age (cf. Revelation 6-19)

The Millennial Age (cf. Revelation 20:1-10)

The new heavens and the new earth – The Eternal State (cf. Revelation 21-22)  

We DO NOT teach that there is such a dispensation, as identified in classical dispensationalism, called the age of innocence (see section  5.2.2  The Original State of Man). 

We teach that each dispensation ends in judgment. For instance, the Antediluvian Age ended in judgment (cf. Genesis 6:7; 7:17-8:13). The Origin of the Nations ended in judgment (cf. Genesis 11:9). The Patriarchal Age ended in judgment (cf. Exodus 7-14). The Mosaic Age ended in judgment (cf. Deuteronomy 28:15-68; 31:14-22). The Church Age will end in judgment (cf. Revelation 6:1-2-20:3; see. Matthew 24:5). The Millennial Kingdom Age will end in judgment (cf. Revelation 20:7-15). 

We teach that each dispensation begins with a restoration. This is a reoccurring pattern in Scripture, yet Genesis 3:15 is the major theme or crimson thread woven throughout the covenants and the dispensations.

Restoration – The birth of Seth. “Then men began to call upon the name of YHWH” (Genesis 4:26)

Test – Animal Sacrifices to picture the protoevangelium (cf. Genesis 3:15; 4:4-5) 

Judgement – the Great Global Flood (cf. Genesis 6:7, 13)

We teach the first post-fall dispensation was the Antediluvian Age. The Antediluvian Age is the time period recorded in the Bible between the fall of man (cf. Genesis 3) and the great flood (cf. Genesis 7-8).

The term Antediluvian is a compound Latinized term with the prefix ante which means “preceding” or “before” together with the suffix diluvian which means deluge or flood. Hence, the term antediluvian has the sense to mean “before the flood.” 

(For the Antediluvian Age world happenings and culture – See 3.4 The Age of the Earth; 4.6.2 The Sons of God in Genesis 6:2, 4; 4.7 Believers will Replace the Sons of God in Genesis 6:2, 4 Administratively; 10.1.4.1.1 The Setting/Context of the Noahic Covenant). 

We teach that the Antediluvian Age began with a restoration, namely the birth of Seth (cf. Genesis 3:25-26; 5:3; Luke 3:38).  The fact that Cain had murdered Abel (cf. Genesis 4:8; 1 John 3:12), revealed that neither of the first two sons of Adam and His wife would pass on the Messianic Seed of redemption (cf. Genesis 3:15; 4:25). Therefore, God by His grace and mercy appointed for Adam and his wife a son named Seth through whom the Messianic Seed of redemption would continue throughout OT history to be fulfilled by the Lord Jesus Christ (cf. Luke 3:38; Hebrews 12:24). We teach that the antediluvian age ended with a judgment, namely the global flood (cf. Genesis 7-8). 

We teach that the unusual long lifespans of the Antediluvians are to be interpreted literally (cf. Genesis 5:1-32) and has a theological purpose, that is a historical chiasm to parallel features concerning the longevity of human life in Millennial Kingdom (cf. Isaiah 65:20): 

Chart 4: Historical Chiasm Theme between the Antediluvian Age and the Millennial Kingdom

We teach the Antediluvian Age was the age of ruin (cf. Genesis 6:5-7; 12-13, 17). We teach the Antediluvian Age– namely, the age of man between the fall of man and the global flood, is a warning to all the ages and generations of mankind of God’s future judgment upon the earth (cf. Genesis 6:1-8:13; Matthew 24:36-41; 2 Peter 3:5-6).

The Antediluvian Age (i.e. the Age of Ruin) ended in judgment because the rebellious inhabitants of the earth ruined the Earth and failed in their stewardship, hence the biblical justification for the flood (cf. Genesis 6:1-7, 12, 13). 

Restoration – Noah’s sacrifice to picture the protoevangelium (cf. Genesis 8:20-22)

Test – The test of human government, that is, the death penalty for murder (cf. Genesis 9:5-6)

Judgment – The tower of Babel judgment (cf. Genesis 11:1-9)

We teach that the age of the inception of the nations began when Noah, Noah’s wife and sons, Shem, Ham and Japheth, and each one of their wives came out of the ark (i.e. a total of eight persons – cf. Genesis 8:18; 9:18; 1 Peter 3:20). We teach the providence of God over the nations because God created the nations from Japeth, Ham and Shem in the dispersion of the nations (cf. Genesis 10:1-32; 11:1-32; Acts 17:26).  

We teach that the Origin of Nations Age (i.e. the Noahic Age) began with a restoration and blessing (cf. 8:20-22; 9:1, 7).  Noah’s burnt offering sacrifice of every clean animal and of every clean bird pictured the protoevangelium (cf. Genesis 3:15, 21). It was a resting aroma that propitiated Yahweh’s wrath (the Hebrew term  נִיחוֹחַ “soothing” from Genesis 8:21 is derived from the root נוּחַ (nuach), meaning "to rest" or "to settle down,” which is essentially the meaning of the name “Noah” – נֹחַ, namely, “rest”). 

We teach that the Origin of the Nations Age began with the test of human government. We teach that Genesis 9:1-7 reveals the dispensation of the test of human government. We teach that Genesis 9:1-7 is the fact of human government, not the philosophical form of human government.  The dispensation of human government is to uphold capital punishment for murder. The test of human government is to execute the death penalty on the one who commits murder – “Whoever sheds man’s blood, by man his blood shall be shed, for in the image of God He made man” (Genesis 9:6). We teach that murder is the act of unlawfully taking a human life with malice aforethought of intent in destroying the image of God in man. We teach that when a person takes a life unlawfully in malice aforethought then one attacks and destroys the image of God in man. That is why the death penalty is the absolute necessary consequence for murder, because murder is the act of destroying the image of God in man (see section 5.4 The Image of God in Man). 

We teach that the test of human government is capital punishment for murder (cf. Genesis 9:5-6). This is the test of human government, and it was given as a dispensation or stewardship before the Law was given to Israel. We teach that any government that removes the death penalty for murder has failed the test of human government (cf. Romans 13:3-4).

We teach the dispensation of the dispersion of nations concluded with the Tower of Babel judgment (cf. Genesis 11:1-9). We teach that nations continue throughout the remaining dispensations, showing the continuity of the dispensations.  

(See section 9.7.1 The Outcome of the Nations). 

We teach that the providence of nations shows both continuity and discontinuity throughout the biblical dispensations. 

Restoration – Abrahamic Covenant 

Test – The test of faith in the promises of God (cf. Hebrews 11:17)

Judgment – Destruction of Sodom and Gomorrah (cf. Genesis 19); Judgment of Egypt (cf. ); Judgment on Canaanites and Amorites (cf. Genesis 15:14-21). 

We teach that the dispensation of the Patriarchal Age began when Yahweh called Abram out of the land of his birth in the city of Ur of the Chaldeans (i.e. the territory of Babylon, or modern-day Iraq, (cf. Hebrews 11:16-32; 12:1-5). 

We teach that the Patriarchal Age began with a restoration, namely the Abrahamic Covenant (cf. Genesis 12:1-13; 15:1-21; 17:3-14; 18:18; 22:14-19). 

We teach that the test of the Patriarchal Age was the stewardship of faith in the promises of God (cf. Genesis 15:6; 22:9-14; Romans 4:3, 9-11, 20-24; Galatians 3:6; James 2:23; Hebrews 11:8-12; 11:17, 18-19). Obviously this test of faith shows the continuity throughout all the biblical dispensations (cf. Habakkuk 2:4; Romans 1:17; 4:5, 22-25; Galatians 3:7-9, 11; Ephesians 3:2; Hebrews 11:1-40; James 1:2; 3-18). 

We teach that the test of faith is the common denominator throughout all the dispensations, to be faithful to the purposes of God in one’s own generation because without faith it is impossible to please God (cf. Hebrews 11:6; see Acts 13:36-41).    

We teach that the Patriarchal Age ended in a series of judgments upon cities and nations, namely, the destruction of Sodom and Gomorrah (cf. Genesis 18:16-19:29), the judgment of the nation of Egypt during the Exodus of Israel before Israel was a nation (cf. Genesis 15:13-14; Exodus 3:6-9; Exodus chapters 5-14), and the judgment of the Amorites (cf. Genesis 15:16; Numbers 21:21-35; 22:2).  

Restoration – Passover and Exodus

Test – The test of not following the Canaanites left in the land (cf. Deuteronomy 8:2; 13:3; 20:16-18; Judges 2:21-22) 

Judgment – Assyrian Captivity in 722 B.C.; Babylonian Captivity in 586 B.C.; Roman Destruction of the Temple in 70 A.D. 

We teach that the dispensation of the Mosaic Age began when Yahweh visited Moses at the Burning bush incident and revealed to Moses the Tetragrammaton, that is, the covenant name of God, and then commissioned Moses to lead the people of Israel out of Egyptian bondage (cf. Exodus 3:1-4:31).

We teach that the dispensation of the Mosaic Age began with a restoration, namely the Passover and the Exodus (cf. Exodus 12:1-51; 13:1-16; 14:1-15:21). 

We teach that the duration of the Mosaic Age includes the book of Exodus through the book of Malachi (i.e. from the date of the Exodus, 1446 BC, through the post exilic period of Israel, specifically late fifth century B.C., somewhere between 444 B.C. and 396 B.C.). 

We teach that the date that Nehemiah returned to rebuild the city of Jerusalem and its wall was in 444 B.C.

We teach that Nehemiah’s return to Persia was sometime between 433 B.C. – 424 B.C. (cf. Nehemiah 5:14; 13:6). 

Nehemiah later returned again to Israel after that to deal with the sins of the people (e.g. idolatry) that Malachi described (cf. Nehemiah 13:6; Malachi 2:13-14).

It was only a century after the return from Babylonian exile that Israel would go back to the sins that led them to be exiled in the first place. Malachi prophesied at the end of the Mosaic Age that Messiah had not yet come, namely the prophet that Moses prophesied of at the beginning of the Mosaic Age (cf. Deuteronomy 18:18). Therefore, Malachi gave prophecy of the Messiah’s first advent. The nation of Israel would not recognize the Messiah because of God’s judgment on Israel for continuing in sin and violating the covenant. However, in the future the nation of Israel will repent and the Messiah will be recognized by them and all of God’s promised covenant promises will be fulfilled. This shows the continuity and discontinuity of covenants and dispensations. 

We teach that there was around 400 years of prophetic silence after Malachi’s prophecy. Before the prophetic silence, Malachi prophesied in accord with one of his predecessors (i.e. Isaiah, cf. Isaiah 40:3-5) that the messenger would appear to prepare the way for the Messiah’s first advent. This messager prophesied about in the book of Malachi is John the Baptist (e.g. the last prophet just before the Messiah, cf. Malachi 3; Luke 3). John the Baptist preached “repent for the kingdom of heaven is at hand” (cf. Matthew 3:2). 

We teach that the Mosaic Covenant ended in a series of judgments, namely the Assyria in Captivity of the Northern Kingdom in 722 B.C., the Babylonian Captivity of the Southern Kingdom in 586 B.C., and ultimately the destruction of the Jerusalem temple by the Romans in 70 A.D. Therefore, technically the end of the Mosaic Age was in the first century, because Jesus Christ is the fulfillment of Deuteronomy 18:18. He fulfilled the Law (cf. Matthew 5:17), the Lord Jesus Christ instituted the first Lord’s supper at the last Passover (cf. Matthew 26:20-29; Mark 14:22-25; Luke 22:17-20; 1 Corinthians 11:23-25), and Jesus Christ prophesied the destruction of the Jerusalem temple that occurred after His crucifixion, resurrection and ascension. (The passive obedience of Christ occurred in 33 A.D., whereas the destruction of the Jerusalem temple occurred in 70 A.D. For prophetic prediction see Matthew 22:7; 24:2; Luke 19:41-44; 21:5-6). Technically, the end of the Mosaic Age is chronicled in the Synoptic Gospels (i.e. Matthew, Mark, Luke) and the Gospel of John. Technically, the Mosaic Age ended at the Crucifixion and physical death of the Lord Jesus Christ (cf. John 15:24-25; 19:30). 

Restoration – Resurrection of Jesus Christ from the dead and then God the Holy Spirit on the day of Pentecost

Test – The Great Commission (cf. Matthew 28:18-20); Testing of Faith (cf. 2 Corinthians 13:7; James 1:3, 12; 1 Peter 1:7); Sound Doctrine (cf. 1 Corinthians 11:19; 2 Timothy 2:15); Perseverance (cf. James 1:12; Revelation 3:10). 

Judgment – The Rapture and the Judgment Seat of Christ

We teach that the dispensation of the Church Age began on the day of Pentecost (cf. Acts 2).  We teach that the dispensation of the church age began with a restoration, namely the resurrection of the Lord Jesus Christ and the coming of God the Holy Spirit on the day of Pentecost. 

We teach that the dispensation of the Church Age began with the formation of the Church, the Body of Christ, on the day of Pentecost, Sunday, May 24, 33 AD. We teach that when the Church Age began, the baptizing ministry of God the Holy Spirit began, thus the Terminus a Quo (i.e. the starting point of the Church Age, cf. Acts 1:4-5, 8; 2:1-47). See section 9.2 The Origin of the Church Age. 

We teach that the Terminus ad Quem (i.e. the end of the Church Age) will be at the Rapture (to which no one knows the day nor the hour except God) immediately before the great tribulation. This was alluded to by the Lord Jesus Christ during the Great Commission and Ascension narratives immediately before the Church Age began (cf. Matthew 28:16-20; Acts 1:6-11; 1 Thessalonians 4:13-5:11; Revelation 3:10; for biblical examples of saints being raptured see Genesis 5:24; 2 Kings 2:11; Acts 8:39). 

We teach that the test of the dispensation of the Church Age is the Great Commission (cf. Matthew 28:16-20; Acts 1:6-11). We teach that the test for the Church Age includes the teaching of sound doctrine and interpreting the biblical covenants correctly (cf. Ephesians 3, where the literal Greek word for dispensation is found e.g. Ephesians 3:2 οἰκονομία (oikonomia), which has the sense to mean “management, administration, or dispensation” (cf. Luke 16:2, 3, 4; 1 Corinthians 9:17; Ephesians 1:10; 3:2, 9; Colossians 1:25; 1 Timothy 1:4). Therefore, dispensation is a biblical term and the dispensation of the Church Age shows both the continuity and discontinuity between the biblical covenants and the biblical dispensations. We teach that the church is responsible to faithfully teach and live out sound doctrine with the dispensation of “faith as stewards of the mysteries of God” (i.e. sound doctrine that was previously hidden but now made known through the NT). We teach that the NT does not reinterpret the OT, but instead faithfully interprets the biblical covenants and biblical dispensations of the OT. 

We teach that the test of the dispensation of the church age is discerning true teachers versus false teachers and discerning true conversion versus false conversion (cf. 2 Corinthians 13:5-6). 

We teach that the church is a stewardship, that is, a dispensation to be the pillar and support of the truth (cf. 1 Timothy 3:14-16 "I am writing these things to you, hoping to come to you before long; but in case I am delayed, I write so that you will know how one ought to conduct himself in the household of God, which is the church of the living God, the pillar and support of the truth. And confessedly, great is the mystery of godliness: Who was revealed in the flesh, was justified in the Spirit, was seen by angels, was proclaimed among the nations, was believed on in the world, was taken up in glory.”

We teach that the duration of the dispensation of the Church Age includes the books of Acts through Revelation chapter 3 (e.g. Acts 2 – Revelation 3). 

We teach that the Church Age ends in judgement, in the sense that the church is raptured at the end of the Church Age just before the Great Tribulation. After the rapture, every Christian will stand before the Judgment Seat of Christ to be evaluated for their faithfulness in their stewardship of the Church Age dispensation (cf. Romans 14:10; 1 Corinthians 3:11-4:5; 2 Corinthians 5:10). Following the rapture of the Church, the judgment seat of Christ will take place in heaven. This judgment has also been called the Bema seat judgment, and will evaluate the quality of the works of all church saints (cf. 1 Corinthians 3:8). Those works that are good and acceptable to Christ will be rewarded (cf. 1 Corinthians 3:14). Those works that are worthless will result in loss of reward (cf. 1 Corinthians 3:15). This does not mean that the church suffers the wrath of God. For example, 1 Thessalonians 5:9 reveals that the Church does not suffer the wrath of God when Paul wrote, “For God has not destined us for wrath, but for obtaining salvation through our Lord Jesus Christ.” The wrath that Paul is referring to is the Great Tribulation because the immediate context of 1 Thessalonians 5:9 is the wrath of the Day of the Lord (5:1-8), namely the Great Tribulation period. 

We teach that the Great Tribulation Age is distinct from the Church Age because there is no mention of the Church in Revelation chapters 4-18. Revelation chapters 4-18 give the most detailed account of the seven year tribulation period. The Church is raptured before the tribulation period because if the Church was still in the tribulation period, there would be at least one reference to the Church in this time period of human history. The Church, however, is referred to no less than 19x’s in Revelation chapters 1-3, but is abruptly absent from any reference in chapters 4-18. 

What is more, NT epistles have the concern of the Church’s expectation of the imminent return of the Lord Jesus Christ, not the Chruch’s participation in the seven year tribulation period (e.g. 1 Corinthians 1:7; Philippians 3:20; 1 Thessalonians 4:18; 5:1-11; Titus 2:13; 1 John 3:2-3). Believers in the Church Age are called to wait and hope for the Lord Jesus Christ’s imminent return (cf. 1 Corinthians 11:26; 1 John 3:3). The NT teaches that the believer in the Church Age is to live his or her life in the light of the imminent return of the Lord Jesus Christ (cf. Romans 13:11-14; 1 Thessalonians 5:1-21; James 5:7-8; 1 John 3:1-3). The NT epistles do not teach about the Church going through the seven-year tribulation.” Likewise, in 2 Thessalonians 2:2-3 there is evidence that the Church will not go through the seven year tribulation period because the Apostle Paul had to correct them for being deceived and disturbed to think that they were presently in the “Day of the Lord” (i.e. the seven year tribulation period, cf. 1 Thessalonians 5:2). The Apostle Paul was very explicit that they would not go through the seven year tribulation period (cf. 1 Thessalonians 5:9). However, if the Apostle Paul taught them that they would go through the seven year tribulation period then the believers that met in Thessalonica would not have been confused if someone told them that they were currently in the tribulation period, in the sense that the Church Age was conflated with the seven year tribulation period (i.e. if the seven year period is allegorical to include an indeterminable dispensation of thousands of years). Therefore, the believers who met in Thessalonica believed that the Church would be raptured prior to the Day of the Lord (i.e. the literal seven year tribulation period of human history).

For these reasons, we teach the discontinuity between the Church Age and the Great Tribulation Age because the Church is raptured prior to the seven year tribulation period and the Church Age does not continue into the seven year tribulation period (see section 10.3 The Rapture).

Restoration – Regeneration of 144,000 Israelites (cf. Revelation 7:4-8; 14:1-5)

Test – The Hour of the Test on the Whole World/ Cannot Repent (cf. Revelation 3:10; 9:20-21; 16:9, 11)

Judgment – Armageddon (cf. Revelation 16:3-16; 19:11-12)

We teach that the dispensation of the seven year Tribulation Age, although short in proximity to the other dispensations, is indeed its own dispensation because it is the hour of the test that is about to come upon the whole world (cf. Revelation 3:10 – literally “the hour of the test (singular) the being about to come upon the whole inhabited world”). The Greek term that was later translated into the English term “inhabited” from the phrase, “the whole inhabited world,” is the Greek term οἰκουμένη (oikoumené) which is a compound term in Greek, with the prefix as the Greek term οἰκέω (oikeō) from the Greek term οἶκος (oikos) which has the sense to mean “house” together with the suffix as the Greek term μένω (menó) which has the sense to mean “abide, remain, reside” (cf. John 15:4). The Greek term οἰκουμένη (oikoumené) “inhabited” was a familiar technical term used by the Greco-Roman world to refer to the governance of the administration of the Roman Empire (lit. Roman governance) in their dispensation of administration with emperors, the senate, governors, prefects, tetrarchs, etc. (cf. Luke 2:1-3; 3:1 –  in Luke 2:1 it is literally, οἰκουμένην, translated into English “all the inhabited earth”). 

We teach that the reason the seven year tribulation is a distinct dispensation than the Church Age, as well as the fact that the Church Age does not continue into the seven year tribulation period, nor does the Church continue to be on Earth during the seven year tribulation period, is because, the Church Age is its own household dispensation [cf. οἰκονομία (oikonomia) lit. “house + law”, in the sense to manage a household (cf. Ephesians 3:2, 9; see 1 Timothy 3:15-16) with its own test (e.g. the Great Commission, Matthew 28:18-20). 

Both Greek terms, that is οἰκουμένη (oikoumené) used for the Tribulation and οἰκονομία (oikonomia) used for the Church, are derived from the same Greek word origin, namely οἶκος (oikos), and have the sense to mean biblically “dispensation, administration, stewardship, management, governance.  

Therefore, whoever thinks that the Word of God does not teach biblical dispensations does not understand the Bible. 

We teach the duration of the Great Tribulation period is exactly seven years, which equals 84 months, which equals 2,520 days. We teach that the first half of the seven-year Great Tribulation is 3 ½ years, which equals 42 months, equaling 1,260 days and is the “beginning of birth pains” as mentioned in Matthew 24:8. In the middle of the Great Tribulation, the Ark of the Covenant is revealed, showing the continuity between the Davidic Covenant and the Great Tribulation (cf. Revelation 11:19; see 2 Samuel 6:6-7; 7:2; Psalm 110:1 and entirety of Revelation chapter 11). We teach that the abomination of desolation occurs in the middle of the Great tribulation (cf. Daniel 9:27; Matthew 25:15; 2 Thessalonians 2:3-4; Revelation 11:1-2). We teach that the second half of the seven year Great Tribulation is 3 ½ years, which equals 42 months, equaling 1,260 days and is “The Great Tribulation” as mentioned in Matthew 24:21 (cf. Revelation 11:2, 3; 12:6, 14; 13:5).  

We teach that the seven year Great Tribulation dispensation begins with a restoration, the fulfillment of the promises in the New Covenant (cf. Jeremiah 31:33; Ezekiel 36:22-32; Romans 11:25-29), namely the sealing, regeneration and restoration of the 144,000 Israelites (cf. Revelation 7:4-8; 14:1-5). 

We teach that the seven year Great Tribulation dispensation ends with a judgment, namely the battle of Armageddon (cf. Revelation 16:13-16; 19:11-21). 

Restoration – Regeneration of the Earth (cf. Matthew 19:28)

Test – Ruling the Nations (cf. Psalm 2:10-12; 1 Corinthians 6:3; Revelation 2:26-27; 3:21; 20:4)

Judgment – Final Battle (cf. Revelation 20:7-10)

We teach that the Millennial Age is an explicit dispensation which will last exactly a literal 1,000 years (cf. Revelation 20:1-10). We teach that in this Millennial Age the Lord Jesus Christ, namely, the Seed of the Woman, namely, the Seed of Abraham, namely, the Seed of David, will return to the Earth and be seated on the Davidic throne from Jerusalem and reign from His glorious throne over the entire planet Earth as the Sovereign King of the nations, Ruler of the kings of the Earth (cf. Psalm 2; 110:1; Matthew 19:28; 25:31-46; Luke 1:31-33; Acts 1:10-11; 2:29-30; Revelation 1:5-7; 3:7, 21; 5:5; 15:3-4; 19:16; 20:4-6)

We teach that the Millennial Age begins with a restoration, namely the regeneration of the Earth and all the implications of the extent and global scope of that blessing (cf. Matthew 19:28; Isaiah 65:18-25; 11:6-16; Revelation 20:4-6). We teach that at the beginning of the regeneration of the Earth, the resurrected saints will reign with the Lord Jesus Christ and Israel over all the nations of the Earth (cf. Ezkiel 37:21-28; Daniel 7:17-22; Revelation 2:26-27; 3:21; 19:11-16; 20:4-6). 

We teach that the Millennial Age is the Kingdom Age and is when and where all the promises of God both soteriological and eschatological promises made in the OT biblical covenants are fulfilled to Israel (cf. Genesis 15:18-21; Deuteronomy 28:15-68; Isaiah 65:17-25; Jeremiah 33:20-21; Ezekiel 37:21-28; 44:15; Zechariah 8:1-17). We teach that the Millennial Age (i.e. the Kingdom dispensation) will be blessed by God with justice, righteousness, international peace, unusual long life and the incarceration of the devil (cf. Isaiah 11; 65:17-25; Ezekiel 36:33-38; Revelation 20:1-6). 

We teach that the Millennial Age parallels the Antediluvian Age with the longevity of life and preternatural features alien to the current age, where the test of human government is fulfilled in faithfulness [see 4.7 Believers will Replace the Sons of God in Genesis 6:2, 4 Administratively (cf. 1 Corinthians 6:3; Ephesians 2:6,19; Matthew 20:21; Romans 8:16-19 and the chart “Antediluvian Chart, Historical Chiasmus, Similar Ideas in the Reverse Sequence between the Antediluvian Age and the Millennial Kingdom Age”), in section 10.1.5.1 The Antediluvian Age (Dispensation)]. 

We teach that the Millennial Age ends with a judgment, that is, the release of the devil from his 1,000 year incarceration to a final battle resulting in the execution and eternal judgment and torment of the devil in the lake of fire (cf. Revelation 20:7-10 – see section 4.6.1 The Legal Troubles of the Devil and the Fate of Fallen Angelic Beings). 

Restoration – the new heavens and the new earth

Judgment – the Lake of Fire 

We teach the final Age is the Eternal State. The duration of this final age is for all eternity. After the end of the Millennial Age and the final battle and judgment of the devil (cf. Revelation 20:7-10), the Great White Throne will appear where God will sentence unbelievers to their final eternal judgment in the lake of fire (cf. Revelation 20:11-15). 

We teach that the eternal state begins with a restoration, that is, the final outcome of eternal life for those whose names are found written in the Lamb’s book of life, the saved and the redeemed by the active and passive obedience of Jesus Christ, and will enter the eternal state in the new heavens and the new earth and the New Jerusalem to be with the Lord God the Almighty, where the Triune God will reign forever and ever from the throne of God and of the Lamb (cf. Revelation 21:1-22:5). We teach that at the beginning of this final restoration, the Lord Jesus Christ (i.e. the Lamb) will deliver up the kingdom to God the Father having fulfilled the redemption plan for the nations (cf. 1 Corinthians 15:24-28; 21:24-26; 22:2). The heavenly city, the new Jerusalem, will come down out of heaven and will be the eternal dwelling place for all the saints from the human race, past, present and emerging (cf. Revelation 21:2, 10-27; 21:1-5). We teach that this restoration will be forever and all eternity where the saints will enjoy face to face fellowship with God and one another (cf. Revelation 21:3-4; 21:22-22:5).

We teach that the eternal state of the glory of the new heavens and the new earth will be the eternal state of salvific glory, with the glory of God illuminating it and the Lamb providing the light after the previous elements of this present Earth are dissolved and burned by fire (cf. 2 Peter 3:10; Revelation 20:11; 21:1, 23).    

We teach that the book of life, the tree of life, the river of the water of life, the new Jerusalem, and the nations are all to be interpreted literally, not allegorically, that is literal and physical things or nouns understood in the plain sense of their fundamental properties (e.g. a book is a book; a tree is a tree; a river is a river; a city is a city; and a nation is a nation). We teach that these features and all their described features that belong to them are literal aspects of the new heavens and the new earth and are therefore are perfect without any decay or corruption, forever in glory and forever new (cf. Revelation 21-22). 

We teach that the eternal state also begins with final judgment, namely the second death which is the permanent eternal conscious torment of the physically/bodily resurrected unsaved dead whereby they receive eternal punishment for their deeds forever and for all eternity together in the lake of fire and brimstone where death and hades, the devil, fallen angels, the antichrist, and the false prophet will also be tormented for all eternity (cf. Matthew 25:41; Revelation 20:11-15; 21:8, 27; 22:15).  

We teach that the eternal state of the new heavens and the new earth and the Lake of Fire is final. 

Conclusion 

We teach that each dispensation begins with a restoration and ends with a judgment. We teach that each dispensation has a test for those who were decreed to live and operate in their God-given dispensation (i.e. management, administration), namely the test to be faithful to the purposes of God in their own generation (e.g. Acts 13:36-41).  

The following chart shows the continuity and discontinuity between the biblical covenants and the biblical dispensations to summarizes the features that have been expounded at great length above concerning them:

Chart 5: Continuity and Discontinuity between Covenant and Dispensations

We teach that the reason why God makes covenants is to manifest God’s unconditional Grace (cf. Exodus 34:6; Deuteronomy 7:9; 2 Kings 13:23; Isaiah 30:18; Psalm 116:5; 145:8). 

We teach that the reason why God has dispensations is to test men to whether or not they will be faithful to the purposes of God in their own generation (cf. Deuteronomy 8:2; 13:3; 20:16-19; Judges 2:21-22; Matthew 28:18-20; Acts 13:36-41; Revelation 3:10). 

We teach that God tests men (cf. 2 Corinthians 13:5-6; Hebrews 11:17; James 1:3, 13; Revelation 3:10). 

We teach that the devil tempts men (cf. Matthew 4:1-11; Mark 1:12, 13; Luke 4:1-13; Hebrews 4:15; James 1:14-15). 

We teach that without faith it is impossible to please God (cf. Hebrews 11:6). 

We teach infralapsarian double predestinarianism (not supralapsarian D.P. but limited atonement/infralapsarian D.P.) 

We teach five point Calvinism, that is, this doctrinal statement is reformed in soteriology. 

We affirm the soteriological continuity from the Word of God and also affirm at the same time that the Word of God teaches that there will be a future national repentance of Israel. 

We teach the biblical dispensational view that there is only one way to salvation – that is, the Israelite or Gentile can only be saved from the wrath of God by God’s grace alone, through faith alone, in Christ alone, not works. 

We teach that biblical dispensationalism affirms that OT saints and NT saints, including Israelite saints and Church Age saints, are saved from the wrath of God the exact same way. To this effect, the OT saints looked forward to the penal substitutionary atoning death of the Lord Jesus Christ to save them from their sins. Likewise, the NT saints look back to the penal substitutionary atoning death of the Lord Jesus Christ to save them from their sins (cf. Romans 5:6-11; Galatians 4:4). OT saints are saved the exact same way as NT saints, that is, only through the Lord Jesus Christ’s personal righteousness (active obedience) as well as the penal substitutionary atoning death of the Lord Jesus Christ and His resurrection for their justification. Every individually elected Israelite or Gentile that makes up those who represent the LORD’s redeemed from the nation of Israel or from the rest of the nations has been, is and will be brought through the ordo salutis – namely, Predestination, Election, Regeneration, Calling and Conversion, Faith and Repentance, Justification, Adoption, Sanctification, Perseverance and Preservation, and Glorification. This is all to the Glory of God – “For from Him and through Him and to Him are all things. To Him be the glory forever. Amen” (Romans 11:36).

We DO NOT teach Covenant Theology. 

Covenant Theology is the eisegetical interpretive framework that begins with the wrong presupposition that man’s ability to systematize theology is one of the pillars and the very foundation of exegesis. For example, Covenant Theology places the system of Covenant Theology (i.e. Covenant of Redemption, Covenant of Works, and Covenant of Grace) as authority over God’s Word as illustrated below:

Chart 6: Example of Covenant Theology System as Authority over God’s Word Vs. God’s Word as Authority over Covenant Theology System 

Illustration A: Historical Expression of the Covenant of Redemption

Covenant Theology is built upon the premise that the Church replaces the nation of Israel. 

Covenant theologians do not accept the discontinuity in Scripture because they employ non-objective,  conceptual, allegorical, and non-concreteness in their hermeneutics. For instance, covenant theologians layer inconsistent interpretations on top of each other. For example, while interpreting the soteriology of the Abrahamic Covenant literally, covenant theologians at the same time interpret the eschatology of the Abrahamic Covenant allegorically. 

We DO NOT teach that the biblical covenants undergo a hermeneutical shift or drift, interpreting the soteriology literally and then interpreting the eschatology allegorically, or an unqualified typology allegorically made up in the minds of replacement theologians. 

We DO NOT teach replacement theology (e.g. supercessionism/ federal theology/ covenant theology are all terms and systems that are used interchangeably for the purpose to teach that the Church replaces the nation of Israel).

We DO NOT teach the spiritual vision model. 

The Spiritual Vision Model is anti-intellectual and nonsensical. 

We show exegetically the continuity and the discontinuity concerning the sound doctrine called eschatology.

We teach that the advancement of God’s kingdom is the literal 1,000 years of the Millennial Kingdom. 

We DO NOT teach New Covenant Theology. 

We DO NOT teach Progressive Covenant Theology. 

We DO NOT teach Classical Dispensationalism

We DO NOT teach Traditional Dispensationalism

We DO NOT teach Revised Dispensationalism

We DO NOT teach Progressive Dispensationalism 

We teach that God has revealed from His Word throughout the OT and the NT, how the themes of covenants and dispensations are woven together, that is, the explicit covenants and the explicit dispensations in the most coherent fashion. We teach that one can trace the theme of Genesis 3:15, the protoevangelium, from Genesis through Revelation. We teach the continuity in God’s redemptive plan and program. We teach the continuity in how God deals with mankind. We teach the continuity of the Word of God with Scripture’s self-attested soteriology as the message of the Gospel. We teach how Scripture maintains the discontinuity that is explicit in the Word of God, for example, the church does not replace Israel. We teach the church is not the new Israel. We teach that a person is not saved from the wrath of God by their good works. We teach that the NT does not reinterpret the OT. 

There are many in the reformed camp that call themselves covenant theologians who fail to accurately handle the Word of Truth because they do not accept the discontinuity of Scripture. For instance, CT falls into the error of teaching that the NT reinterprets the OT and CT falls into the error of teaching that the church replaces Israel. 

Covenant theologians also fall into the error of teaching that baptism is NT circumcision, that is, that NT baptism is a reinterpretation of OT circumcision, so they baptize babies and give them a public bath which they argue brings them into the covenant. 

On the other side, many dispensationalists fail to accurately handle the Word of Truth as well because many dispensationalists in classical, traditional, revised or progressive camps do not accept the continuity of Scripture in soteriology. 

Representatives from each development either reject double imputation or have Arminian motifs or straight Arminian soteriology. 

That is the danger for either “CT” or “dispensationalism”, when you trade what you think is implicit for the explicit, when you trade your system for the clear testimony of the Scripture. 

It is imperative for the Christian to be faithful in theology, to think God’s thoughts after Him, to be faithful students of the Word of God, to as Paul instructed Timothy; “Hasten to present yourself approved to God, a workman not ashamed, accurately handling the word of truth” 2 Timothy 2:15.

We teach that the Lord Jesus Christ is the beginning, the Genesis (i.e. as the Agent of Creation and its Redeemer: Psalm 90:2; 102:25-27; Micah 5:2; John 1:1-3; 8:58; Colossians 1:16-17; Hebrews 1:10-12; 13:8) and the beginning of the new Beginning as the Last Adam (cf. Matthew 1:1; Romans 5; 1 Corinthians 15:45; 21:5-6). We teach He is the ending, the apocalypse (cf. Isaiah 41:4; 44:6; 48:12; Revelation 1:1, 8, 17; 21:6; 22:13). 

The term Parousia is found in Matthew 24:3, 27, 37, 39; 1 Corinthians 15:23; 1 Thessalonians 1:19; 3:13; 4:15, 23; 2 Thessalonians 2:1; 2:8; 5:7, 8; 2 Peter 1:16; 3:4; 3:12; 1 John 2:28. 

We teach the personal, physical/bodily and imminent pre-tribulational return of the Lord Jesus Christ for His Church, thus ending the Church Age and beginning the seven year tribulation upon the whole Earth. We teach the Lord Jesus Christ’s subsequent premillennial return to Earth with His resurrected saints at the end of the great seven year tribulation to establish His 1,000 year Millennial Kingdom upon the Earth in the regeneration (cf. Zechariah 14:4-11; Matthew 19:27-30; 1 Thessalonians 1:10; 4:13-18; Revelation 3:10; Revelation 19:11-16; 20:1-6). We teach that after the Millennial Kingdom, there will be the final judgments and the eternal state.  

We teach that there are 10 significant events that overview the future events of eschatology:

 The Rapture

 The Judgement Seat of Christ

 The Marriage of the Lamb

 The Great Tribulation 

 The Second Coming of the Lord Jesus Christ to the Earth

 The Battle of Armageddon, the Defeat of the Antichrist, the Sheep-Goat Judgment and the  

incarceration of the devil. 

 The Millennial Kingdom

 The Final Judgment of the devil 

The Great White Throne Judgment

(10) The Eternal State 

10.2.1 The Day of the Lord 

We teach that the day of the Lord is a very technical eschatological title (cf. Matthew 24:36; Acts 2:20; 1 Corinthians 1:8; 5:5; 1 Thessalonians 5:2; 2 Thessalonians 2:2; 2 Peter 3:10-12; Jude 1:14-15).   

The day of the Lord is not just a one to one correlation (i.e. just focusing on one eschatological event, e.g. just the Rapture or just the Tribulation or just the Millennial Kingdom), but a general term used in Scripture to predict and chronicle supernatural interventions of God in the eschaton. In other words, the phrase, “the day of the Lord” is technical and covers a lot of ground concerning last things. 

We teach that the day of the Lord concerns the judgment of Israel.  

We teach that the day of the Lord concerns the restoration of Israel.

We teach that the day of the Lord concerns the judgment of the nations. 

We teach that the day of the Lord concerns God’s plan and outcome and restoration of the nations.

We teach the following three features with a brief description to “the day of the LORD” that highlight and chronicle some of the upcoming future events concerning Jesus Christ’s second coming in the order of their future occurrences: 

The Rapture in the context of the day of the Lord (cf. 1 Thessalonians 5:1-11). See section 10.3.  

The first of these occurrences in the series of near future events is the rapture and resurrection of church saints when the Lord Jesus Christ will return from heaven and will suddenly and supernaturally remove the Church from the Earth (John 14:1-6; emphasis on v. 3; 1 Thessalonians 4:16; Titus 2:13; Revelation 3:10). 

The Great Tribulation in the context of the day of the Lord (cf. 2 Thessalonians 2:2). See Section 10.4.

The second of these occurrences in the series of near future events is the Great Tribulation.  We teach that the Great Tribulation is the seven year period of judgment on Earth following the rapture of the Church. We teach that the Great Tribulation is the 70th week of Daniel 9:24-27. We teach that during this Great Tribulation the Antichrist will deceptively sign a covenant treaty with Israel, to then break it and subsequently persecute Israel (cf. Daniel 9:27). We teach that the seven year Great Tribulation will be divided into two distinct parts of three and one-half years each. We teach that there are two primary purposes for the Tribulation: (1) to regenerate the nation of Israel (and some Gentiles) and bring them into the New Covenant; and (2) to bring the wrath of God upon the rebellious inhabitants of the world and judge the nations. 

The Literal Thousand Year Millennial Kingdom in the context of the day of the Lord. See Section 10.7. 

The third of these occurrences in the series of near future events is the literal 1,000 year Millennial Kingdom reign of the Lord Jesus Christ. We teach that during this Millennial Kingdom the unconditional covenants made by God in the OT will be fulfilled in their entirety (i.e. the Abrahamic Covenant, the Priestly Covenant, the Davidic Covenant, and the New Covenant). The unconditional promises made by God in these covenants will be fulfilled, and Israel in particular and Gentiles in general will enjoy the blessings of the Lord Jesus Christ’s rule over the nations and the entire Earth. We teach that this Millennial Kingdom will be characterized by righteousness, peace, joy, geophysical regeneration, flora and fauna regeneration, unprecedented prosperity, unusual longevity of physical life, absence of disease, repopulation of the inhabitants of the Earth, and peace between man and animals. We teach that at the beginning of this Millennial Kingdom, only resurrected saints and those who survived the tribulation and were regenerated will inhabit the kingdom. We teach that there will be numerous children born in the kingdom that will rebel against Christ’s rule at the end when the devil is released from his 1,000-year incarceration (cf. Revelation 20:7-10).

We teach the personal, physical/bodily and imminent return of the Lord Jesus Christ for His Church before the seven year tribulation at an event with suddenness called “the Rapture,” as the terminus ad quem of the Church Age (cf. John 14:3; Acts 1:9-11; 1 Corinthians 15:51-57; 1 Thessalonians 4:13-18; Revelation 3:10). 

10.3.1 Definition and Etymology of the Term Rapture

The term “rapture” [lit. “rapiēmur” inflection of rapiō (first-person plural future passive indicative verb)] is from the Latin vulgate translation of the Greek term ἁρπάζω (harpazó) from 1 Thessalonians 4:17 which has the sense to mean to seize, snatch, or take away by force. The form of the Greek term ἁρπάζω (harpazó) in 1 Thessalonians 4:17 is a future indicative passive first person plural verb and has been translated in the NASB95 as “we will be caught up.” The Greek term ἁρπάζω (harpazó) has no less than 14 occurrences in the NT (cf. Matthew 11:12; 12:29; 13:19; John 6:15; 10:12, 28, 29; Acts 8:39; Acts 23:10; 2 Corinthians 12:2, 4; 1 Thessalonians 4:17; Jude 1:23; Revelation 12:5). 

We teach that this Rapture event will be at an undisclosed time in the future just immediately preceding the Great Tribulation (cf. Mark 13:32-37; John 14:1-6; emphasis on v. 3; 1 Thessalonians 4:16; Titus 2:13; Revelation 3:10). 

We teach that the outcome of genuine Christians who have fallen asleep in this dispensation called the Church Age as well as those who are alive and raptured will ultimately experience the physical/bodily resurrection and have their souls and spirits united with their glorified physical/bodily resurrected bodies (cf. 1 Corinthians 15;1 Thessalonians 4:13-18; 5:23).  

We teach that at this event called the Rapture the Lord Jesus Christ will snatch away His Church from this Earth and take His church through the judgment seat of Christ to reward believers according to their faithfulness in the Church Age (cf. John 14:1-3; Romans 14:10; 1 Corinthians 3:11-15; 15:51-53; 2 Corinthians 5:10; 1 Thessalonians 4:15-5:11; 2 Timothy 4:8; Revelation 3:10).

10.3.2 OT Examples of the Doctrine of the Rapture

There are clear OT examples of the Rapture. For example, Genesis 5:24 revealed the rapture of Enoch when it reads, “And Enoch walked with God and he was not for God took him.” Enoch walked with God and he was taken directly to heaven without having to physically die. Enoch was raptured. In fact, Enoch is not the only one in the OT that shared in such a fantastic experience because there was Elijah in 2 Kings 2:1-14. The OT Hebrew term in Genesis 5:24 for “took” from the phrase “for God took him" is לָקַח laqach and is a very frequent term used in the OT. It has close to 1,000 occurrences in the OT. The same term is found several times during the narrative of Elijah’s rapture. For example, verse 9 and 10 of 2 Kings 2 laqach is found.  In 2 Kings 2:1-14, the term “went up,” עָלָה alah is in verse 11 and has the sense to go up. Therefore, when one reads 1 Thessalonians 4:17 and reads the Greek term ἁρπάζω (harpazó) that has the sense to mean “caught up, or snatched” the doctrine of a rapture should not be disconcerting.  To end, the same meaning in the OT with how Enoch was taken or how Elijah explained that he was going to be taken is the same meaning in the NT in 1 Thessalonians 4:17. The doctrine of the Rapture has to do with those God has removed from this world to the hereafter by being “caught up.” Whether the means of rapture is walking with the preincarnate Christ, chariots of fire, or the bridegroom snatching his bride, there is continuity in the OT and NT concerning the doctrine of the Rapture). These three occurrences together, Enoch, Elijah, and the future Rapture of church saints, show how there is a historical chiasm of the reverse sequence between the Antediluvian Age and the Millennial Kingdom Age, like book ends to human history, and it is safe to conclude that there will be a future rapture and resurrection of church saints who will participate in the Millennial Kingdom.

10.3.3 The Foundation of the Sound Doctrine of the Rapture

We teach that the foundation of the sound doctrine of the Rapture is the Word of God. We teach that the sound doctrine of the Rapture is harmonious and constrained to three pillars, namely (1) the resurrection of the Lord Jesus Christ, (2) apostolic testimony and (3) the Word of the Lord.  

We teach that the sound doctrine of the Rapture is founded upon the resurrection of the Lord Jesus Christ (cf. 1 Thessalonians 4:14).

We teach that the sound doctrine of the Rapture is founded upon the testimony of the Apostles (cf. “For this we say to you. . .” 1 Thessalonians 4:15).  

We teach that the sound doctrine of the Rapture is founded upon the Scriptures (e.g. “by the word of the Lord” 1 Thessalonians 4:15).  

10.3.4 The Hope and Encouragement found in the Sound Doctrine of the Rapture

We teach that the sound doctrine of the Rapture is meant to comfort the believer in the Lord Jesus Christ (cf. 1 Thessalonians 4:9; 18; 5:11). Those who attempt to shepherd individuals who profess faith in Christ and do not teach correctly on the sound doctrine of the Rapture fail to truly shepherd, comfort, encourage and build up genuine believers. The doctrine of the Rapture is inseparably constrained to the eschatological hope that the Christian has in the Lord Jesus Christ (cf. John 14:1-7; 1 Thessalonians 4:13; 1 John 3:2-3). 

10.3.5 Against Heresies

We DO NOT teach a mid-tribulational rapture. The mid-tribulational rapture view teaches that the Rapture of the Church will occur at the midpoint of the seven years of Tribulation, that is, after three and one half years have come to pass. 

We DO NOT teach a pre-wrath-tribulational rapture. The Pre-wrath rapture view teaches that all Christians will be taken in the Rapture approximately three-fourths of the way through the Tribulation period.

We DO NOT teach a partial rapture. The partial rapture view teaches that only the "spiritual" Christians who are watching and waiting for the Lord's return will be taken in the rapture. Thus, the partial rapture view allows for the heretical anti-lordship salvation or carnal Christian position. According to the partial rapture view, during the seven years of Tribulation other Church Age saints who were not prepared for the initial Rapture will be raptured later at various intervals.

We DO NOT teach a post-tribulational rapture. The post-tribulational rapture view teaches that the rapture and Second Coming are the exact single event which will occur at the end of the Tribulation period. Therefore, according to the post-tribulational rapture view, the Church will be on Earth during the seven years Tribulation period. The post tribulational rapture view contradicts Revelation 3:10.  

We DO NOT teach “soul-sleep.” “Soul-sleep” is the heretical view that was introduced by the Seventh-day Adventist meta-physical cult of the 19th century. Those that advocate for “soul-sleep” interpret the Greek term “κοιμάω” (the sleep of death) from 1 Thessalonians 4:13-15 as the human soul sleeping with one’s body in the grave until the resurrection. However, this is not the correct interpretation of 1 Thessalonians 4:13-15.  The Seventh-day Adventist approach is called “letterism” and ignores the existence of figures of speech in the Bible as well as the literal-grammatical historical hermeneutic. A figure of speech is a word or phrase representing one concept in terms of another that may be thought of as analogous with it. Those who take the position called “soul-sleep” have ignored Paul’s use of figurative language in 1 Thessalonians 4:13-15, namely that “sleep” is a euphemism for the physical death of a believer, namely those who have died in Christ. An euphemism, is a figure of speech that describes something in better terms than it really is (e.g. the word “sleep” instead of the word “death”). An euphemism is a deliberate understatement or the substituting of an “inoffensive” or “mild” expression for an “offensive” or personal one. We teach that the term “sleep” in 1 Thessalonians 4:12-15 was used metaphorically for the Christian’s death and when Paul wrote of the Christian’s death, he referred to the sleep of death of the Christian’s physical body, not his/her soul and spirit (cf. Genesis 3:19; Job 34:14-15; Psalm 104:29; Ecclesiastes 3:20-21; 12:7; Zechariah 12:1; Luke 23:46; Acts 7:59-60; 1 Corinthians 15: 35-49; 2 Corinthians 5:1-8; Philippians 1:23).

We teach the sound doctrine of the future seven year Tribulation period immediately subsequent the Rapture of the Church from the Earth (cf. Jeremiah 30:7; Daniel 9:27; Matthew 24:8, 21; 2 Thessalonians 2:3-4; Revelation 3:10; 7:14).

10.4.1 Definition and Etymology of the Term Tribulation  

We teach that the Great Tribulation [Greek: θλίψις μεγάλη (thlîpsis megálē) “Tribulation Great” (cf. Matthew 24:21) and ἐκ τῆς θλίψεως τῆς μεγάλης (ek tēs thlipseōs tēs megalēs) “out of the Tribulation the Great” cf. Revelation 7:14] is the dispensation of wrath upon the unbelieving and rebellious inhabitants of the Earth mentioned by the Lord Jesus Christ in the Olivet Discourse, which is the hour of the test to test the whole world at the end of the age, that is, at the end of human history just preceding the Lord Jesus Christ’s Second Coming to establish His Millennial Kingdom (cf. Jeremiah 30:7; Daniel 9:27; 12:1; Matthew 24:8, 21; Mark 13:32; 1 Thessalonians 5:1-11; 2 Thessalonians 1:6-10; 2:3-4; 2:1-12; Revelation 3:11; Revelation 6:16-17; 7:14, 11:2, 3; 9, 11, 18; 12:6, 12, 14; 14:10, 19; 15:1, 7; 16:1, 19; 19:15). 

In Revelation 7:14 we read of "the Great Tribulation" used to indicate the future period spoken of by the Lord Jesus Christ in Matthew 24:21 and 24:29 where He also used the term tribulation θλῖψις (thlipsis). The Greek term θλῖψις (thlipsis) has the sense to mean affliction and distress. The term has the sense of pressure and compression (to be squeezed), used of being in a narrow place of no escape that causes someone to be confined without any option of escape.

10.4.2 The Doctrinal Distinctions of the Tribulation

We teach that the “time of Jacob’s trouble” (cf. Jeremiah 30:7) is the future Tribulation period and it will be the unparalleled worst time in human history than any other time since mankind has been upon the Earth (cf. Jeremiah 30:7; Joel 2:1-2; Matthew 24:21; Revelation 16:18). 

We teach that the Tribulation will be a time of a series of judgments from the “wrath of God” upon the rebellious inhabitants of the Earth (cf. 1 Thessalonians 1:10; 5:9; 2 Thessalonians 1:6-10; 2:11; Revelation 6:16-17; 11:18).  

10.4.2.1 The Antichrist 

We teach that there will be a final last literal antichrist who will be revealed in the Tribulation who is referred to in Scripture as the man of lawlessness, the beast and the little horn (cf. Daniel 7:8; 9:26-27; 1 John 2:18; 2 Thessalonains 2:3-4; Revelation 13, 17, 19:20). We teach that this final antichrist will have a political leadership career most likely emerging as some sort of leader of some nation in the West (cf. Daniel 7:1-8). We teach that the identity of the “prince who is to come” (cf. Daniel 9:26) and the personal pronoun “he” from the phrase “And he will make a firm covenant with the many for one week, but in the middle of the week he will put a stop to sacrifice and grain offering . . .” (Daniel 9:27; Revelation 13:5-8) is the future last literal antichrist. We teach that this antichrist will make a covenant with Israel (cf. Daniel 9:27) in the first half of the tribulation, but then in the middle of the tribulation he will break the covenant that he will make with the nation of Israel. We teach that he will conquer the nations during his short administration of tyranny (cf. Daniel 7:8) and then become the world leader through an international league and union of nations (cf. Daniel 7:24-27; Revelation 13:5, 7). We teach that there will be an assassination event of the antichrist near the middle of the Tribulation, namely a fatal head wound, but he will be preternaturally resuscitated back to life and healed, creating a global idolatrous fascination of him from the rebellious inhabitants of the Earth (cf. Revelation 13:3, 12). We teach that the antichrist will heavily persecute the nation of Israel during the Tribulation (cf. Revelation 12:6, 13-17). We teach that the antichrist will force the inhabitants of the Earth to receive his mark on their forehead and on their hands (cf. Revelation 13:11-18). We teach that the antichrist will be defeated by the Lord Jesus Christ at the end of the Tribulation, resolving the battle of Armageddon. At this event, the Lord Jesus Christ will cast the antichrist alive into the lake of fire (cf. Revelation 19:20). We teach that the antichrist’s administration will only be for 7 years, but it will be a long 7 years of a reign that is marked by deception over the whole world because his destiny and purpose is to deceive the nations and to be destroyed in the end.

10.4.2.2 The False Prophet

We teach that there will be a final ultimate false prophet that will support and accompany the antichrist in the Tribulation. This false prophet is also called the second “beast” (cf. Revelation 13:11-18; see 16:13;19:20; 20:10). This false prophet will be a committed follower of the first beast, that is the antichrist. This false prophet will be the head over some sort of false religious organization that worships the antichrist, and will have preternatural abilities to perform wonders in a deceptive manner (cf. Revelation 13:13). The source of the false prophet’s preternatural power will be the devil and the tyrannical authority that the false prophet will have will be supported by a delegation entrusted to him by the antichrist. We teach that the antichrist and the false prophet conduct their business in accordance with the devil and therefore are the antagonists against God and the saints in the Tribulation. 

10.4.2.3 The 144,000 

We teach that the identity of the 144,000 redeemed in Revelation 7:1-8 and 14:1-5 are literal ethnic Israelites, namely, 12,000 sealed from each of the 12 tribes of Israel mentioned in Revelation 7:1-8. We teach that the 144,000 are the protagonists of the Tribulation with the Lord Jesus Christ and serve Him by being the faithful evangelists during the Tribulation. We teach that the 144,000 are “slaves of our God” (cf. Revelation 7:3). Therefore, the attention of the mission of evangelism to the nations in the Tribulation comes from the nation of Israel and not from the Church (cf. Matthew 24:14; Revelation 7:9). We teach that the 144,000 are sealed which has the sense of soteriological implications, namely that they are regenerated, justified (e.g. go through the same order salutis) and have God given eternal security, preservation and perseverance in the Lord Jesus Christ. 

We DO NOT teach that the 144,000 is a symbolic number that represents the entire Church. 

We DO NOT teach that the 144,000 is an expression meaning the Church is the true spiritual Israel that has replaced Israel on the Earth. 

We DO NOT teach that the 144,000 were Jews in the first century that escaped death in the destruction of the Jerusalem temple in 70 A.D. 

We DO NOT teach the false teaching of the Jehovah Witness cult that suggests that only their members qualify to be the 144,000 and go to heaven. This should be fairly obvious because when that cult was started by Charles Taze Russell in the later 1800’s the number of their selected members was less than 144,000. Since then, the Jehovah Witness cult’s number has risen to an estimated 8 million plus members with a possible 20 million people that attend the cult worldwide. So although the cult in the early years of its inception originally suggested that they were the literal 144,000, they had to change their view as an organization to fit their 8 million members into heaven or maintain that only 144,000 out of 8 million plus members can work their way on to the roster. 

We DO NOT teach that Romans 2:29; 4:11; 96-8; Galatians 3:29; 6:16; Philippians 3:3; James 1:1; or 1 Peter 1:1; 2:4, 9 contradict in any way that the identity of the 144,000 are ethnic Israelites. Covenant replacement theologians wrongly teach that the church replaces Israel and therefore such passages contradict covenant replacement theologians. 

10.4.2.4 The Third Temple 

We teach that the nation of Israel will literally rebuild the temple in Jerusalem a third time in the last days which will be standing in the Tribulation (cf. Revelation 11:1-2). Likewise, the third temple was prophesied about in the book of Ezekiel (cf. Ezekiel 40-48). Ezekiel prophesied that the only priests allowed to minister in this third temple are those of the line of Zadok (cf. Ezekiel 44:15; 48:11). The genealogical line of Phinehas continues into the Millennial Kingdom through Zadok (cf. 1 Chronicles 6:50-53). Therefore, this third temple will continue to exist into the Millennial Kingdom.  

10.4.2.4 The Two Witnesses 

We teach that the two witnesses mentioned in Revelation 11:3-13 who are given ability by God to work powerful miracles (cf. Revelation 11:5-6) and who have an open air ministry in Jerusalem to preach repentance are also the protagonists with the Lord Jesus Christ during the Tribulation. It is interesting that the duration of the prophetic ministry of the two witnesses last for 3 ½ years which is similar in duration of time of that of the Lord Jesus Christ’s public ministry during His first advent. We teach that these two witnesses are martyred at the end of their ministry appearance to the public in the same city where the Lord Jesus Christ was martyred by crucifixion, namely Jerusalem (cf. Revelation 11:8). We teach that the identity of the two witnesses are the same OT persons of Moses and Elijah. This interpretation fits best with the nature of the miracles and wonders that the two witnesses perform in the Tribulation. For instance, Elijah called down fire from heaven (cf. 2 Kings 1:10) and shut off the rain (cf. 1 Kings 17:1; Luke 4:25; James 5:17). Likewise, Moses turned water into blood and struck the Egyptians with plagues (cf. Exodus 7-11). Moreover, it was Moses and Elijah that appeared and spoke with Jesus on the Mount of Transfiguration (cf. Matthew 17:1-3; Mark 9:1-8; Luke 9:28-36). This is significant because the conclusion of Malachi prophesies the coming of Elijah and Moses is also referenced here (cf. Malachi 4:4-5). The identity of at least one of the two witnesses cannot be Enoch, because as a prophet Enoch was not a prophet to Israel because Israel did not exist during the Antediluvian Age. Furthermore, no OT prophets condemned Israel more than Moses and Elijah.  

10.4.2.5 The Judgments of the Tribulation – The Seals, The Trumpets and the Bowls of Wrath

We teach that the seven seals that are mentioned in the book of Revelation that only the Lamb can break (cf. Revelation 5:1-8:1) have not yet been broken. We teach that when the Lord Jesus Christ breaks the first seal, it begins the Tribulation period and the first four seals that are broken each reveal the manifestation of one of the four horsemen of the apocalypse (cf. Revelation 6:1-8). We teach that the breaking of the seals occur during the first half of the Tribulation. We teach that during the first half of the Tribulation period the antichrist rises to global power. 

We teach that when Jessus breaks the 7th seal the 7 trumpets are subsequently blown in order by seven angels during the Tribulation period and reveal more severe judgments (cf. Revelation 8:1-11:19). For example, the last three trumpets are more severe and are given the designation as the thrice woe (cf. Revelation 9:13). 

We teach that the seven bowls of the wrath of God that are poured out on the rebellious inhabitants of the Earth are the most severe of the judgments during the Tribulation period (cf. Revelation 16:1-19:21). 

10.4.2.6 The Mark of the Beast

We teach that the mark of the beast will be a distinct number of 666 (some early manuscripts read 616) on the right hand or forehead that will designate allegiance of the recipient with the mark to the antichrist. The antichrist will not allow anyone to buy or sell except the one who has the mark, either the name of the beast or the number of his name. We teach that if anyone should receive the mark of the beast they cannot be saved from the wrath of God but will go to eternal perdition (cf. Revelation 14:9-11). The mark of the beast is the temptation of the Tribulation. Those who receive the mark of the beast will fail the test (cf. Revelation 14:9-11). Those who refuse the mark of the beast and persevere will pass the test (cf. Zechariah 13:9; Revelation 3:10; 14:12-13). 

10.4.2.7 The Soteriology of the Tribulation 

We teach that there will be a great multitude of both Israelites and Gentiles saved from the wrath of God in Jesus Christ during the Tribulation and they will not receive the mark of the beast. 

We teach that the 144,000 Israelites will be saved in Jesus Christ from the wrath of God (cf. Revelation 7:1-8; 14:1-5). We teach that their fellow Israelites, men, women, and children, who make up the remnant of the future restoration of Israel will likewise be saved in Jesus Christ from the wrath of God (cf. Zechariah 12:10-14; 13:8-9; Romans 11:25-36). The future regenerated remnant of the nation of Israel will flee into the wilderness (cf. Revelation 12:6-14). The future regenerated remnant will be in the land (cf. Revelation 12:17). We teach that 1/3 of the nation of Israel is the regenerated remnant in the future Tribulation that will be saved according to Zechariah 13:8-9. Therefore, there will be rebellious Israelites that will be judged as goats in the sheep goat judgment and will not be allowed to enter the Millennial Kingdom (cf. Ezekiel 20:33-44; Zechariah 13:9; Matthew 25:1-46). 

We teach that there will be a multitude of Gentiles that no one can count that will be saved in Jesus Christ from the wrath of God in the Tribulation (cf. Revelation 6:9; 7:9-10). We teach the same one and only Gospel of the Lord Jesus Christ will be preached during the Tribulation period (cf. 14:6). We teach that many will be regenerated and converted because they will place their faith and trust in the Person, active obedience, penal-substitutionary atoning death on the cross, and physical bodily resurrection from the dead of the Lord Jesus Christ. Those who are saved in Jesus Christ from the wrath of God during the Tribulation will come to genuine repentance and saving faith because they will receive the love of the truth so as to be saved, believe the truth, and not take pleasure in wickedness. However, the rebellious inhabitants of the Earth will be deceived by the antichrist and they will believe what is false, they will love and practice lying, they will not receive the love of the truth so as to be saved, they will not believe the truth, and they will take pleasure in wickedness without any interruption of repentance (cf. 2 Thessalonians 2:7-12; Revelation 9:20-21; 16:9, 11).   

10.4.3 The Duration of the Tribulation 

We teach that the future Tribulation period is the seventieth week of Daniel’s prophecy (cf. Daniel 9:27; Matthew 24:8, 15-31; 25:31-46; 2 Thessalonians 2:3-4; Revelation 11:1-2). We teach that the first half of the future Tribulation period is 3 ½ years, which equals 42 months, which equals 1,260 days, and is referred to in Matthew 24:8 as “the beginning of birth pains” (cf. 1 Thessalonians 5:3). We teach that the second half of the future Tribulation period is 3 ½ years, which equals 1,260 days and is referred to in Matthew 24:21 as “The Great Tribulation” (cf. Revelation 11:2, 3; 12:6, 14; 13:5). Therefore, the length of days of the tribulation will be 7 years which equals 84 months which equals 2,520 days.  

The duration of time for the Tribulation comes from passages in the Book of Daniel, e.g. "time, times, and half a time," (cf. Daniel 7:25; 12:7; see Revelation 12:14) interpreted as "three and a half years," and the book of Revelation, "forty and two months" (Revelation 11:2; 13:5) and “twelve hundred and sixty days” (Revelation 11:3; 12:6). The prophetic month averages 30 days, hence 1,260/30 = 42 months or 3.5 years.

The 1,290 days of Daniel 12:11, (rather than the 1,260 days of Revelation 11:3; 12:6), are due to further days calculated related to the prophecy of an intermediate staging of time that will be to prepare the earth for the transition and inauguration of the millennial reign of the Lord Jesus Christ (see also Daniel 12:12).

10.4.4 The Doctrine of Daniel’s Prophetic Parenthesis 

We teach that God has punctuated the suspense of the imminent future event called the Tribulation with a prophetic parenthesis “gap” in human history, that is, a gap in history between the 69th week and the 70th week of Daniel’s prophecy (i.e. between Daniel 9:26 and 9:27, e.g., Daniel’s “70 Sevens” cf., Daniel 9:24-27). We teach that there is biblical support for what is called the Prophetic Parenthesis, that is, the intermission in history between the 69th week and the 70th week (cf. between Daniel 9:26 and 9:27). To this effect, there are other prophetic parentheses in Scripture. For instance, there is a prophetic parenthesis between Zechariah 9:9 and Zechariah 9:10. To this effect, Zechariah 9:9 is equivalent to Matthew 21:1-11 concerning Jesus’ first advent and the procession event of when He entered Jerusalem during His first advent. Then there is the gap in between Jesus’ first advent (cf. Zecheriah 9:9; Matthew 21:1-11) and Zechariah 9:10, which is equivalent to Psalm 2 concerning the Lord Jesus Christ’s second advent and ultimate triumphal entry as reigning over all the nations in the Millennial Kingdom (e.g. “And His dominion will be from sea to sea”; see Psalm 2:8-9). But there is more, because among the Lord Jesus Christ’s first appearances to the public in ministry, He read from a scroll Isaiah 61:1-2 in Luke 4:14-21. At this event in the synagogue in Nazareth, the Lord Jesus Christ read the first part of Isaiah 61:2 about features concerning His first advent. However, He stopped and didn’t finish the rest of verse 2 and then He said, “today this Scripture has been fulfilled in your hearing.” The rest of Isaiah 61:2, namely, “And the day of vengeance of our God. . .” the Lord Jesus Christ did not read because obviously that concerns His second advent. To this effect, He stopped mid verse and said the first part has been fulfilled. That means the second part of the verse that He did not read, that is, the vengeance part, is yet to be fulfilled in the future. This is obviously a prophetic parenthesis in the book of Isaiah 61:1-2 between the first advent of the Lord Jesus Christ and His future Second Advent that occurs in the future, namely during the Great Tribulation. Moreover, there is a prophetic gap, that is, a parenthesis in human history between the OT book of Malachi and the NT book of the Gospel of Matthew. There was around 400 years of silence where God was fulfilling prophecy but not giving any prophesy until the appearances of John the Baptist the forerunner to the Messiah, the Lord Jesus Christ, and the NT writers. As a final point, there is a prophetic parenthesis alluded to by the Lord Jesus Christ when He instituted the first Lord’s Supper at the last Passover when He said to His disciples, “But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father’s kingdom” (Matthew 26:29; cf. Mark 14:25; Luke 22:18; Revelation 19:9). This same gap or prophetic parenthesis was alluded to by the Apostle Paul in the instructions about the Lord’s Supper when he wrote, “For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until He comes” (1 Corinthians 11:26). Therefore, this prophetic parenthesis is the Church Age that began on the day of Pentecost 33 AD, and will ultimately end at the event of the Rapture immediately preceding the 70th week of Daniel’s prophecy (cf. Daniel 9:24-27). 

We teach that God has punctuated the suspense of the imminent future event called the Tribulation because no one knows the day nor the hour, except God, and this imminent future event called the Tribulation will come suddenly and unexpectedly, like a thief in the night (cf. Ecclesiastes 3:11; Daniel 12:9; Matthew 24:36, 42, 44; Mark 13:32; Luke 12:40; 17:26-37; Acts 1:7; 1 Thessalonians 5:1-2; 2 Peter 3:10; Revelation 16:15).  For another prophetic parenthesis see Joel 2:28-29 (e.g. Pentecost), then Joel 2:30-32 (e.g. the Tribulation) cf. Acts 2:14-36. 

10.4.5 The Timing of the Tribulation 

We teach that the timing of the Tribulation is some undisclosed point in the future that no one knows except God (cf. Ecclesiastes 3:11; Zechariah 14:7; Matthew 24:36, 42; 25:13; Mark 13:32; Luke 12:40; 17:26-30; Acts 1:7; 1 Thessalonians 5:1-2; 2 Peter 3:10; Revelation 16:15). 

We teach that the timing of the Tribulation is Daniel’s 70th week. In Daniel chapter 9, each week represents seven 360 day years (total equals 490 years; i.e. 70 x 7 = 490), with the timetable beginning from Artaxerxes' order in his twentieth year, namely in the first day of the month of Nisan (March 5th), in the year 444 BC to rebuild Jerusalem as the terminus a quo (cf. Daniel 9:25; Nehemiah 2:1-8). We teach the terminus ad quem of the 69th week was on the day of the Lord Jesus Christ’s triumphal entry into Jerusalem during His first advent on March 30, A.D. 33 (cf. Zechariah 9:9; Matthew 21:1-11; Luke 19:20-40). 

After seven weeks and 62 weeks, the prophecy reveals that the Messiah will be "cut off" (cf. Daniel 9:25-26) which is taken to correspond to the physical death of the Lord Jesus Christ, and when converted to a Julian solar calendar the crucifixion occurred on Friday, April 3, A.D. 33. 

The math goes as follows: using the 360-day year, multiplying the sixty-nine weeks by seven years for each week by 360 days for each year gives a total of 173, 880 days. The difference between 444 B.C. and A.D. 33, then, is 476 solar years. By multiplying 476 by 365.24219879 or by 365 days, 5 hours, 48 minutes, 45.975 seconds, one comes to 173,855.28662404 days or 173,855 days, 6 hours, 52 minutes, 44 seconds. This leaves only 25 days to be accounted for between 444 B.C. and A.D. 33. By adding the 25 days to March 5th (of 444 B.C.), one comes to March 30th (of A.D. 33) which was Nisan 10 in A.D. 33. This fits perfectly with the triumphal entry of the Lord Jesus Christ into Jerusalem. 

Therefore, there is a prophetic break of indeterminate length in the timeline of Daniel’s 70th week prophecy, with one week remaining to be fulfilled, namely the 70th week. The math fits perfectly with the futurist view on the prophecy of the 70 weeks found in Daniel 9:24-26 concerning the airtight, already proven, and uncontested fulfillment historically during the Lord Jesus Christ’s triumphal entry into Jerusalem and the crucifixion in the year A.D. 33. What is more, it has been demonstrated above that the prophetic parenthesis or “gap” is also objectively biblical and refers to the Church Age in between the first and second advents of the Lord Jesus Christ. Therefore, the 70th week of Daniel’s prophecy, a period outlined by two ½ weeks, namely a pair of 3 ½ years equaling a total of 7 years (one prophetic week), is also objectively biblical and is the Author’s intended meaning. (e.g. Biblically, ½ week – cf. Daniel 9:27; Time, times, ½ time – cf. Daniel 7:25, 12:7; Revelation 12:14; 1,260 days – cf. Revelation 12:6; 11:3; 42 Months – cf. Revelation 11:2; 13:5; Therefore, 42 months = 1,260 days = time, times, ½ time = ½ week; therefore, one month = 30 days; one year = 360 days). 

We teach the futurist position on the timing of the Tribulation. The futurist position understands Revelation 4-22 to be a prophetic description of what will happen from the time of Daniel’s 70th week and beyond. We teach the time of the Tribulation described in Revelation is Daniel’s 70th week (cf. Daniel 9:24-27) and Paul’s description of the mystery of godlessness (cf. 2 Thessalonians 2:1-12). The futurist position interprets the first three chapters of Revelation as referring to the seven churches at the time the book of Revelation was written in 95 A.D. We teach that everything from Revelation 4:1, on as yet future (with the exception of 12:1-5, the history of the dragon being in the past). The futurists position interprets the biblical phrases such as, “the day of vengeance of our God” (Isaiah 61:2), “the day of the Lord” (cf. 1 Thessalonians 5:2; 2 Thessalonians 2:2), and “the coming of our Lord Jesus Christ and our gathering together with Him" (cf. 2 Thessalonians 2:1) as yet future and will take place at the end of this age. 

We teach that the futurist position on the timing of the Tribulation is the only option that fits the Lord Jesus Christ’s divinely inspired outline for the book of Revelation that He gave the apostle John, namely, “Therefore write the things that you have seen, and the things that are, and the things that are about to take place after these” (Revelation 1:19).  The following chart shows the chronology faithful to the Lord Jesus Christ’s divinely inspired outline for the book of Revelation:  

Chart 8: Revelation Chronology from Revelation 1:19

We teach that the Tribulation period will have global consequences and everyone will experience worldwide hardships, disasters, famine, war, pain, and suffering, which will affect all of creation when God pours out His wrath on the rebellious inhabitants of the world. We teach this period of wrath will precede the final judgment of all. We teach that the Church will be raptured before the Tribulation, and thus escape it. 

We DO NOT teach Post-tribulationism that suggests that the Church will be raptured at the end of the Tribulation period which conflates, the Rapture and the Second Coming of Christ to the Earth as being a single event at the end of the Tribulation. 

We teach that the Tribulation will occur before the Second Coming of the Lord Jesus Christ. We teach that the Tribulation will last seven prophetic Hebrew years in all (i.e. each year lasting 360 days each, with a month averaging 30 days, thus 2,520 days total), but the Great Tribulation will be the second half of the Tribulation period (see Matthew 24:21; Revelation 11:2, 3; 12:6, 14; 13:5). 

We teach that the Tribulation will end and close with the battle of Armageddon and the Lord Jesus Christ’s Second Coming (cf. Revelation 19:11-21).

10.4.6 Against Heresies 

We DO NOT teach the Allegorical view of the Tribulation (a.k.a. Idealist view, Spiritual view, non-Literal view, or Symbolic view). 

We DO NOT teach the Preterist view of the Tribulation.

We DO NOT teach the Historicist view of the Tribulation. 

10.4.6.1 Allegorical View of the Tribulation 

We DO NOT teach the Allegorical view of the Tribulation. This Allegorical view has also been called the Idealist view, Spiritual view, non-Literal view, or Symbolic view. No matter what the title, those who follow this school of interpretation over-spiritualize and interpret the book of Revelation allegorically. The Allegorical view of the Tribulation claims that the entire book of Revelation is an allegorical picture of the struggle between good and evil. The Allegorical view of the Tribulation does not recognize prophecy as being predictive and foretelling of future literal events. The Allegorical view of the Tribulation merely defines prophecy as a mysterious non-literal expression that good will ultimately win out over evil in the end. For example, Judgment Day is not understood as a specific literal day or time in the Allegorical view, but is postulated as any unspecified time when a great moral issue is decided. The Allegorical view of the book of Revelation originated with the Alexandrian school of Theology in Alexandria, Egypt in the 2nd and 3rd centuries B.C. This allegorical approach was represented by Clement of Alexandria (c. 150–215 AD) and his student Origen (185 AD – 254 AD). These men were instrumental in syncretizing Greek allegory and philosophy within Christianity, arguing that there is a deep secret hidden meaning beyond the plain sense of the Author’s intended meaning. Clement and Origen did not see secular Greek philosophy and allegory as contrary to Christianity, but rather as complementary to it, but there is more. They even introduced heretical Platonism into Christianity. The Alexandrian school of theology was generally considered heretical in the early centuries of Christianity. Nevertheless, Clement and Origen still influenced men like Jerome and Augustine to interpret eschatology allegorically as well as turning almost the entire church during the Nicene Era away from its premillennial position to an amillennial position. Origen poisoned the early church with allegory as an attempt to escape the plain sense of the Author’s intended meaning of Scripture. By developing the allegorical hermeneutic over against the literal-grammatical-historical hermeneutic, Origen purposed to escape the futuristic and literal teachings of the Great Tribulation period as well as the Millennial reign of the Lord Jesus Christ.  

In conclusion, the false teaching called the Allegorical view of the Tribulation interprets the book of Revelation as non-historic and non-prophetic and teaches that there is a hidden meaning behind every item, symbol, number and event in the book (e.g. the green grass in Revelation 8:7 symbolizes people consumed by God’s judgment). 

10.4.6.2 Preterist View of the Tribulation 

We DO NOT teach the Preterist view of the Tribulation. The term preterist comes from the Latin word praeter, which means “past,” and was first introduced to the West in the 17th century by a Roman Catholic Spanish Jesuit friar named Luis del Alcázar (c. 1554–1613 A.D.). To this effect, those who subscribe to the Preterist view of the Tribulation interpret all of the prophecy of the book of Revelation as having already been fulfilled. The heretical view called the Preterist view suggests that the Tribulation took place in the past when the Roman Empire’s military forces destroyed Jerusalem and its temple in 70 A.D. during the end of the First Jewish–Roman War (cf. 66 – 74 A.D.).

Preterism wrongly teaches that the Tribulation was the divine judgment visited upon the Jews for their apostacy, specifically in their rejection of the Lord Jesus Christ as their promised Messiah. Consequently, Preterism suggests the book of Revelation only applies entirely to the past, that is, around 70 A.D. when the Roman Empire’s military, led by the Roman General Titus, destroyed Jerusalem and its temple.

The Preterist view of the Tribulation wrongly interprets Matthew 24, Mark 13, and Luke 21, and the Book of Revelation, conflating everything to being fulfilled in 70 A.D. Likewise, preterists wrongly teach that the judgment on the Jewish nation during the destruction of the 2nd temple in 70 A.D. was the fulfillment of "the abomination of desolation, spoken of by Daniel the prophet."

However, just because Matthew 24 begins with Jesus visiting the Jerusalem Temple and pronouncing that "Truly I say to you, not one stone here will be left upon another, which will not be torn down" (Matthew 24:1-2), which is a prediction of the destruction of the temple in 70 A.D., does not mean that the rest of Matthew 24 refers to 70 A.D. For instance, Matthew 24:3 begins Jesus’ Olivet Discourse when Jesus was no longer at the temple (cf. 24:1). The Lord Jesus Christ gave His Olivet Discourse when He came and sat down at the Mount of Olives, not at the temple in Jerusalem (cf. 24:3). The Mount of Olives is east of the Temple Mount as one journeys across the Kidron valley, a walk that would take over 1.2 miles from the Temple Mount summit to the summit of the Mount of Olives:

Map 1: The Distance between the Temple Mount and the Mount of Olives

The context of the Olivet Discourse is “the sign of Your coming, and of the end of the age . . .” (cf. 24:3). What is more, the first sequence of verses of the Olivet Discourse follows the same chronological sequence as the four horsemen of the apocalypse (Matthew 24:4-14; Revelation 6:1-17).

Preterists deny Scripture’s revelation that another temple (i.e. the 3rd temple) will be built in the eschaton (cf. Revelation 11:1-2). Preterists wrongly teach that all the prophecies were all fulfilled with the 2nd temple in the first century that was destroyed in 70 A.D.  

Whether the Tribulation is seen as a historical record of the conflicts of the early Church with the Roman Empire or the church’s conflicts with Judaism, Preterists teach that the book of Revelation has no application to the future. Therefore, the Preterist view of the Tribulation is heretical. Preterism denies the millennial kingdom reign of the Lord Jesus Christ. For the most part Preterism argues that all the prophecies in the Book of Revelation were fulfilled in the days of the reign of Emperor Nero (c. 54-68 A.D.). The apostles Peter and Paul were both martyred by the Roman Emperor Nero. Nero was the first Roman Emperor (i.e. first out of ten waves of persecution for the Age of the Martyrs – approximately the first 300 years of church history) to severely persecute the early Church. However, not all Preterists agree. Some Preterists interpret more fulfillment during the reign of the Roman Emperor Domitian (c. 81-96 A.D.) and they interpret the two beasts of Revelation 13 as Nero and Domitian. Preterism has its origins in Roman Catholicism. Those who teach any form of Preterism have Roman Catholic motifs. Preterism was invented by Roman Catholicism and they imply that the Book of Revelation has no application for those living today, because the book only had application for those living during the days of either Nero or Domitian. 

In conclusion, the false teaching called Preterism is the heretical view that claims the Book of Revelation is prophecy that was fulfilled primarily in the first century at the destruction of the Jerusalem temple in 70 A.D. Therefore, the false teaching Preterism suggests that there will be no future Tribulation period.  

10.4.6.3 Historicist view of the Tribulation  

We DO NOT teach the Historicist view of the Tribulation. Those who teach historicism do not discern a distinction between the last 20 centuries of the Church Age and the Tribulation, but instead interpret the Book of Revelation to outline the entire course of the history of the Church from Pentecost to the second coming of Christ in some over spiritualized symbolic form in history. Those who teach the Historicist view argue that the seven seals mentioned in the Book of Revelation have already been broken. Those who teach the Historicist view argue the seven trumpet blasts in the Book of Revelation have already been sounded. Historicists argue that the breaking of the seals represent the fall of the Roman Empire. They teach that the locust army from the bottomless pit (cf. Revelation 9:1-12) represent Islamic Mohammedan armies invading Asia Minor or Vandals, Goths, Persians, etc. invading the Roman Empire. Historicists argue that the identity of the Antichrist is to be restricted to the Roman Catholic papacy. Historicist eisegete (i.e. insert into the text) past events from history and therefore attack the historicity of the Word of God. There is way too much subjectivity in the Historicist view for the read to pick and choose what event in history they can imaginarily eisegete into the Book of Revelation.  The heretical cults known as the Seventh-day Adventists, Jehovah's Witnesses, and the Christadelphians all teach expressions of the Historicist view of the Tribulation. 

Historicists wrongly teach that the Tribulation is not a future event. Historicists argue that the four horsemen of the apocalypse (cf. Revelation 6) have already begun their course centuries ago and can be chronicled throughout the annuls of history. Historicists claim that the prophecy in the Book of Revelation has been fulfilled throughout the last 20 centuries and do not interpret from the Bible that there will be a final last single antichrist that will rule the Earth during a future Tribulation period.  

The focus on the nation of Israel in the Book of Revelation is interpreted by Historicists to merely represent the Tribulation on the Jews as beginning in 70 A.D. and continuing for the last 20 centuries, from the death of one million Jews at the hands of the Roman legions in 70 A.D., to the death of six million Jews in the Holocaust during the first half of the 20th century.  

In conclusion, the false teaching called the Historicist view claims that the Book of Revelation is merely prophecy about all of church history from the time of the apostle John all the way until the end of the world. This heresy interprets symbols, numbers and names as descriptions of already past historical events throughout the last 20 centuries of Church history, and by consequence the Tribulation is merely the last 20 centuries of Church history. 

We teach that after the Tribulation period, there will be a literal Millennial Kingdom, that is, 1,000 years of the reign of the Lord Jesus Christ on the Earth. We teach that during this Millennial Kingdom Age, the Lord Jesus Christ will bodily/physically return to the Earth, occupy the throne of David, and establish Himself as King in Jerusalem over the nations of the entire world, thus fulfilling the Davidic Covenant (cf. Genesis 3:15; 2 Samuel 7:13, 16; 23:5; Psalm 2; 89; 110:1; Ezekiel 37:25; Matthew 1:1; 25:31; Luke 1:31-35; Romans Acts 2:22-36; Romans 1:3-4; 16:20; 2 Timothy 2:8; Revelation 3:7; 5:5; 22:16).

We teach the millennial kingdom is the messianic kingdom and is literally and physically 1,000 years long on the Earth (cf. Revelation 20:1-7). We teach that during this time the resurrected saints, namely the tribulation martyrs and believers, along with believers from all dispensations (i.e. both OT and NT ages) will reign with the Lord Jesus Christ over Israel and all the nations of the Earth. (cf. Ezekiel 37:21-28; Daniel 7:17-22; Matthew 19:28; Revelation 2:26-28; 3:21; Revelation 19:11-16). We teach that those who will be resurrected in the Millennial Kingdom include, the just from the dispensations of the OT (cf. Daniel 12:2; Luke 14:14; Hebrews 11:35); those redeemed during the Church Age (cf. Luke 20:34; 1 Corinthians 15:23; 1 Thessalonians 4:13-18), and all the believers during the Tribulation (cf. Revelation 7:9-17; 20:4). 

We teach that the Lord Jesus Christ’s reign during the millennial kingdom will be characterized by international justice, peace, truth, grace, righteousness, extremely long life, and the regeneration of the planet with miraculous and harmonious features in the flora and fauna of all creation (cf. Isaiah 11; 65:17-25; Ezekiel 36:33-38; Matthew 19:28; Luke 20:34; Romans 8:18-25). 

10.5.1 The Meaning of Premillennialism and the Doctrine’s Importance

The name or term millennium is based on Revelation 20. The Latin term millennium is a translation of the Greek term χίλιοι [chilioi (khil'-ee-oy)] and in Koine Greek the term has the sense to mean 1,000 [i.e. xílioi – literally and properly, one thousand; the product of 10 x 10 x 10 (e.g. 103, ten cubed), thus 10 centuries].

We unashamedly teach the sound doctrine called Premillennialism (or Chiliasm). Premillennialism means that the second coming of Christ will occur before the establishment of the millennial kingdom. The prefix “pre” means before; thus, the second coming of Christ will take place “before” the millennium begins. 

We teach that anyone who is a self-respecting, faithful student of the Word of God will be a premillennialist. We teach that Premillennialism is the only view of the millennial kingdom that is compatible with the doctrines of grace and biblical soteriology (e.g. Calvinism).

We teach that the idea of the millennium is rooted in OT prophesies of the Kingdom. 

We teach that it is not sin to lead a congregation to have a statement of faith that requires a the correct interpretation on the millennial kingdom. On the other hand, a-millennialist Mark Dever argued from his sermon on Revelation 20 that leading a congregation in a particular millennial view was a sin: 

I think that millennial views need not be among those doctrines that divide us. . . . I am suggesting that what you believe about the millennium—how you interpret these thousand years—is not something that it is necessary for us to agree upon in order to have a congregation together. . . . Therefore for us to conclude that we must agree upon . . . a certain view of the millennium in order to have fellowship together is, I think, not only unnecessary for the body of Christ, but it is therefore both unwarranted and therefore condemned by scripture. So if you’re a pastor and you’re listening to me, you understand me correctly if you think I’m saying you are in sin if you lead your congregation to have a statement of faith that requires a particular millennial view.

The reason why Mark Dever heretically suggested that having a statement of faith that requires a particular millennial view is sin is because Mark Dever took doctrinal triage (a.k.a. theological triage) to its logical conclusion. Consequently, Mark Dever is in sin and has committed the error of postmodernism as a preunderstanding to his interpretation of the Word of God. Yet even a-millennialist Voddie Bauchman, commenting on the importance of the millennial kingdom, said, 

Know that this is an issue of importance. Of more importance to some than to others. Nor do I argue that it shouldn’t be held as something that is very important. This would say much about the way you read the Scripture as a whole. It will say a lot of how you view the Great Commission. It will say a lot about how you view geopolitics. It will influence the way you view the culture, and it will influence the way you view the future. So it is of consequence . . . We are talking about a great deal of significance to all of us.

The doctrine of eschatology is given the rank of third-tier among doctrinal triage proponents. Therefore, it would make sense that particulars in eschatology like the correct position on the millennial kingdom are also given the rank of third-tier importance. However, the Word of God nowhere presents eschatology as a third-tier doctrine in terms of its importance. In response to Dever, this writer boldly affirms that it is not sin for an overseer to lead their congregation in a particular view of the millennium if it is the correct view – and even more, that it is sin not to do so. 

We teach that eschatology is a major theme in the NT. For instance, next to the subject of faith, the theme of Christ’s second coming is the most prominent in the NT. Concerning the Gospel of the Lord Jesus Christ, there are inseparable eschatological issues that are part in parcel to defining the gospel. For example, the doctrines of final judgment, Hell, and Heaven must be part of any Gospel presentation. When one presents the Gospel, one must explain what the Person, perfect life, cross work and resurrection of the Lord Jesus Christ has saved one from - namely the eternal wrath of God. Furthermore, the second coming is what the believer is hoping for and how the believer is comforted (cf. 1 Thess 4:13-18). In the millennial kingdom, Jesus will sit on David’s throne. Paul identified this as part of the Gospel when he wrote, “remember Jesus Christ, risen from the dead, descendant of David, according to my gospel” (2 Tim 2:8). Jesus is the rightful heir of the throne of David, which He will occupy in His coming literal thousand year reign on Earth as described in Revelation 20:1-6.

10.5.2 The Meaning of the Incarceration of the Devil (cf. Revelation 20:1-3)   

We teach that immediately after the end of the Tribulation and immediately before the start of the millennial kingdom, the devil, who is called Satan, will be seized and bound with a great chain and thrown into the bottomless pit to carry out the sentenced of the 1,000 year incarceration sentence for the crime of deceiving the nations and for crimes against humanity (cf. John 16:11; Revelation 20:1-3). We teach that during the devil’s imprisonment, the exit to the abyss will be completely sealed and shut over him so that he will not be able to destructively influence any area of human thought or to deceive the nations for the duration of the millennial Kingdom. We teach that in the millennial kingdom, the devil will be bound, thus literally fulfilling Genesis 3:15; Psalm 110:1 and Romans 16:20.  We teach that at the end of the 1,000 years the devil will be released, deceive the nations again and will orchestrate the final rebellion against God (cf. Revelation 20:7-8). However, the devil will be defeated and then permanently thrown into the lake of fire and tortured there night and day forever and ever (cf. Revelation 20:9-10).

We DO NOT teach amillennialism’s meaning of the incarceration of the devil. Made popular in America by nouthetic counselor Jay Adams (c. January 30, 1929 – November 14, 2020), amillennialism (a.k.a. “realized millennialism” as coined by Adams in 1958) allegorically interprets Revelation 20:1-3 as meaning that the devil is currently incarcerated in the Church Age and has been for the last 20 centuries, (e.g. A-millennialism does not teach a literal 1,000 year millennial kingdom). Therefore, in Adams’ “nouthetic counseling”, Adams’ purposely denied any involvement of fallen angelic activity in the temptations and problems of those he sought to “nouthetically” counsel.

But there is more false teaching. For instance, a-millennialist Voddie Baucham, trying to get around the inconsistencies of a-millennialism explained the current wickedness in the world by wrongly teaching that, “the binding of Satan mentioned in Revelation 20:1-3 is right here and now and is specific and limited but not comprehensive,” so as to suggest that Satan’s binding in the millennial kingdom to mean he is to be allowed temporary leave from his incarceration under supervision, like a special parole, but he is still is active just not deceiving the nations. Baucham teaches that Satan is currently bound and not deceiving the nations during this particular period of the Church Age, which he defines allegorically as the millennial kingdom. What is more, Baucham conflates the binding of Satan in the millennial kingdom as the reason the Great Commission can be accomplished, thus arguing that the Church Age is the millennial kingdom and that Satan is bound so the Great Commission can reach the nations. However, Premillennialism supplements faith in Jesus Christ to accomplish the Great Commission whereas A-millennialism does not, because the Gospel reaches the nations in the Church even as Satan violently opposes the Gospel and does what ever he can to suppress it to no avail. Voddie Baucham argues that the saints cannot evangelize the nations unless the devil is bound. 

However, the Church Age is not the Millennial Kingdom Age. There is a need to counsel the brethren to war against demonic powers (cf. 2 Corinthians 11:3; Ephesians 6:10-18; Colossians 1:28).  Most nouthetic counselors are influenced by a Westminster Covenant persuasion, and with that particular persuasion comes A-millennialism. A-millennial eschatological elements that suggest Satan and demons are currently bound and restrained in an allegorical sense, imply that believers do not struggle against them but only struggle against their own sin natures. Such a conflating with the Church Age and the Millennial Age is unscriptural. Satan and demons have the legal status of condemned (cf. John 16:11), yet they still are at work through the world system deceiving the nations and unbelievers in their ongoing rebellion against God (cf. 1 John 5:19). Fallen angels were disarmed at the time of Jesus Christ’s death and resurrection (cf. Colossians 2:14-15). However, Satan and demons still operate the world system, deceiving the nations in the Church Age in their all-out war against God and the Gospel (cf. Ephesians 2:1-3).The end of the Church Age will happen with the Rapture, immediately followed by the Tribulation, Satan then will lose his position in heaven in the middle of the Tribulation (cf. Revelation 12:7-9). Then immediately after the Tribulation, Satan will be bound and incarcerated comprehensively in the bottomless pit for 1,000 years during the Millennial Kingdom. After the 1,000 years have ended, Satan will be released for a short time to lead another revolt against God (cf. Revelation 20:7-9). Ultimately, the Lord Jesus Christ will execute the sentence of the devil’s legal status as condemned and put Satan into a lake of fire for all of eternity (cf. Genesis 3:15; John 16:11; Romans 16:20; 2 Corinthians 4:3-4; Ephesians 6:10-20; Colossians 2:15; Hebrews 2:8, 14-15; Revelation 20:1-10 – see section 4.6.1 The Legal Troubles of the Devil and the Fate of Fallen Angelic Beings; in section 4 Angelology). 

10.5.3 The Meaning of 1,000 years (cf. Revelation 20:4-7)

We teach that the only correct interpretation of this 1,000 years is the literal, physical reign of the Lord Jesus Christ on the Earth for the literal time frame of 1,000 years. This is because in Revelation 20:2-7, six times the Millennial Kingdom time span is explicitly written as literally 1,000 years in length. 

We DO NOT teach that the 1,000 year time span of the millennial kingdom is to be interpreted allegorically. 

We DO NOT teach that the 1,000 year time span of the millennial kingdom is to be interpreted as a figure of speech, merely as a way of saying ‘a long period of time’ but not a literal, physical 1,000 years. 

We DO NOT teach that the 1,000 year time span of the millennial kingdom is to be interpreted symbolically. 

We teach that the Author’s intention, (God’s intended meaning for the time span of the 1,000 years for the millennial kingdom), by repeating the exact same length of time with no less than six occurrences (cf. Revelation 20:4-7), was to specifically mean literal 1,000 years. Those who read Revelation 20:4-7 and suggest the text has the sense of a different meaning than a literal 1,000 years have a reading comprehension problem. 

We DO NOT teach A-millennialism. A-millennialist Voddie Baucham, who has an issue with the Lord Jesus Christ having an actual earthly reign physically and personally ruling the world with a rod of iron, argued that the 1,000 years referred to six times in Revelation 20 is symbolic of the last 20 centuries of the Church Age, as well as the here and now, when he said, 

The millennial is symbolic and is the already but not yet approach to the future. Christ is reigning here and now in and through His church and yet His reign is not consummated until He returns in the future. As we have said on a number of occasions, the approach that we have taken to Revelation is from an A-millennial perspective. . . And what do we mean by that, . . . do we see the millennium as literal or symbolic? To be quite honest with you, this is one of the things that kind of gets under my skin the most when I deal with people from differing perspectives. Because often times, as you heard in my own experience and Sam Storms’ experience and Riddlebarger’s experience and other’s experience, that is this charge of liberalism, this charge of not taking the bible literally, and not taking the bible seriously if you view the millennium as not being a literal thousand years. That is so incredibly disingenuous, why? Well first of all, the nature of the Book of Revelation. It is filled with symbolic numbers. So, how can it be not taking the Bible seriously when you interpret Revelation symbolically? The use of numbers here and the use of numbers throughout the book would point us to the idea that we use this symbolically, not literally . . . . The number of 1,000 has been used symbolically. 

We teach that A-millennialists are liberal and do not take the Bible seriously. What is more, Voddie Baucham argues that Revelation 19 and 20 are anachronistic and non-literal when he said, 

Revelation 20 is another one of those recapitulations (re-telling), that chapter 20 does not follow chapter 19 chronologically, that is not what John is doing. Chapter 20 reintroduces the idea of God’s judgment of the world. We are starting again. Kinda like we did in chapter 6 and chapter 7 . . . remember the world has been judged in chapter 6 and in chapter 7 we answer the question, ‘who can stand?’ So, we go back in the midst of the judgment. Here (Revelation 20) we go back to the beginning in order to see what God is doing.

However, we teach that Revelation 19 and 20 are not anachronistic, but instead chronological and yet to take place in the future. Premillennialism is based on a literal and chronological reading of the Book of Revelation. Revelation 19 describes the return of the Lord Jesus Christ to defeat His enemies. Revelation 20:1–6 tells of the 1000 year reign of Christ; and then Revelation 21–22 describes the New Heavens and New Earth that begin shortly after the millennium. A literal reading, therefore, indicates that a millennial kingdom comes after the present age but before the final Eternal Kingdom. Thus, Revelation 19-22 is explicit evidence that there is an intermediate kingdom that takes place after the second coming of Jesus but before the eternal state.

We DO NOT teach the Covenant Theology New Creation Premillennial view that will not interpret the 1,000 years literally, but instead interpret the 1,000 years as symbolic for a very long time. Moreover, this new development in the 21st century called Covenant Theology New Creation Premillennialism, teaches that the Church replaces Israel. CTNCP is a counterfeit premillennialism if it teaches that the church replaces Israel. CTNCP is counterfeit because the millennial kingdom is meant to be the fulfillment of all God’s promises to the nation of Israel (cf. Genesis 15:18-21; Numbers 25:10-13; Deuteronomy 28:15-68; 1 Samuel 2:35; Ezekiel 44:10-15; Malachi 2:4-7; 2 Samuel 7:8-16; Psalm 72, 89, 110:1; Jeremiah 31:27-40; Ezekiel 36:24-28; Ezekiel 37:21-28; Isaiah 65:17-25; Zechariah 8:1-17). We DO NOT teach that Israel has permanently lost these promises, but instead teach that Israel has have been removed and hardened for a time until the nation of Israel is regenerated and repents unto salvation in the Tribulation, so that they can enter into the land blessing promised in the Abrahamic Covenant (cf. Deuteronomy 28:15-68; Jeremiah 31:31-34; Ezekiel 36:22-32; Matthew 21:43; Romans 11:1-29).  

10.5.4 The Meaning of the First Resurrection (cf. Revelation 20:4-6)

We teach that there are two distinct categories of physical bodily resurrections, namely the “resurrection of life” [cf. John 5:29; (a.k.a. “the resurrection of the just” cf., Luke 14:14; “those who belong to Christ at His coming” cf., 1 Corinthians 15:23)] and the “resurrection of judgment” [cf. John 5:29; Revelation 20:10-15; (a.k.a. “resurrection of the unjust” cf., Acts 24:15)]. In other words, there is the physical bodily resurrection from the dead of believers, and then there is the physical, bodily resurrection from the dead of unbelievers.  

We teach that during the millennial kingdom, there will be the physical, bodily resurrection from the dead of those who were regenerated by God the Holy Spirit and redeemed by the blood of the Lord Jesus Christ during the Church Age (cf. 1 Corinthians 15:23; 1 Thessalonians 4:13-18; Revelation 2:11; 20:6). 

We teach that during the millennial kingdom, there will be the physical, bodily resurrection of those who were redeemed by the Lord Jesus Christ in all of the OT dispensations before the Lord Jesus Christ’s first advent (cf. Daniel 12:2). 

We teach that during the millennial kingdom, there will be the physical, bodily resurrection of those who were saved by the Gospel of the Lord Jesus Christ and martyred during the Tribulation (cf. Revelation 20:4). 

These three major categories of saints that belong to God and His resurrection of life will be blessed by coming to life experiencing glorified bodies in ἡ ἀνάστασις ἡ πρώτη (lit., “the resurrection the first”), and will reign with the Lord Jesus Christ in the millennial kingdom for 1,000 years (cf. Revelation 20:5-6). We teach that the saints will not be resurrected and judged at the Great White Throne Judgment because the text demands that the saints participate in the first resurrection, not the second resurrection, as well as the fact that those who participate in the first resurrection are not hurt by or brought under the power of the second death (cf. 2 Timothy 2:12; Revelation 2:11; 26-29; 20:6).    

As a final point, Luke 20:34-36 teaches ἡ ἀνάστασις ἡ πρώτη (lit., “the resurrection the first” cf. Revelation 20:5-6) as a literal resurrection of the saints in the literal millennial Kingdom in the future because the Lord Jesus Christ said, “The sons of this age marry and are given in marriage, but those who are considered worthy to attain to that age and the resurrection from the dead, neither marry nor are given in marriage; for they cannot even die anymore, because they are like angels, and are sons of God, being sons of the resurrection.”

10.5.5 The Meaning of the Regeneration of the Earth (cf. Matthew 19:28)

We teach that when the Lord Jesus Christ returns to the Earth at the end of the Great Tribulation, after His victory at the war of Armageddon, He will regenerate the Earth to begin the Age of the Millennial Kingdom (cf. Isaiah 11:6-9; 35:9; 65:18-25; 66:22-23; Zechariah 9:10; Matthew 19:28; Luke Acts 3:21;  Revelation 20:4-6).  

We teach the meaning of the regeneration of the Earth in Matthew 19:28 is to begin in and last through the whole literal 1,000 year Millennial Kingdom because Jesus said to His disciples, "Truly I say to you that in the regeneration, when the Son of Man shall sit down upon His throne of glory, you having followed Me, you also will sit on twelve thrones, judging the twelve tribes of Israel.” 

The term that Jesus used in Matthew 19:28 for “regeneration” is the Greek term παλιγγενεσία (paliggenesia), and is a compound term in Koine Greek with the prefix from πάλιν (palin, meaning "again") and γένεσις (genesis, meaning "birth" or "origin"). Together it literally has the sense to mean “born again.” There are only two occurrences of the Greek term παλιγγενεσία in the NT. In its first occurrence it has the sense to mean the regeneration of the Earth in the Millennial Kingdom (cf. Matthew 19:28). It its second and only other occurrence, παλιγγενεσία has the sense to mean when God the Holy Spirit causes a person to be “born again”, that is, supernaturally raised from spiritual death to spiritual life in the Church Age (cf. Titus 3:5 – see section 8.7.3 Regeneration). One can trace the theme of those who have been regenerated in the church age participating in the first resurrection of the Millennial Kingdom from the sense of the Apostle Paul’s words in Romans 8:18-25. We teach that the Earth is groaning until all those destined to be saints, present and emerging are born again, so that the Earth can be born again for the millennial kingdom. 

Although Revelation 20 is the only passage in the Bible that explicitly mentions the duration of 1,000 years of the reign of the Lord Jesus Christ before the Eternal State, Premillennialism correctly points out there are Old Testament passages that are consistent with the idea of an intermediate kingdom, where the Earth will be regenerated after the present Church Age and subsequent the Tribulation Age but before the new heavens and the new earth. 

For instance, Isaiah 65:20 reads: “No longer will there be in it an infant who lives but a few days, Or an old man who does not live out his days; For the youth will die at the age of one hundred And the one who does not reach the age of one hundred will be thought accursed.” This passage from Isaiah reveals an unusual longevity of life that is not true of the present age, but it also mentions the presence of death, which will not be true of the new heavens and the new earth (cf. Revelation 21:4). Thus, Premillennialism correctly shows how passages such as Isaiah 65:20 refers to an intermediate kingdom of the Messiah when the Earth will be regenerated (cf. Matthew 19:28). 

Likewise, Zechariah 14:5–17 also supports Premillennialism. For example, from Zechariah 14:5-17 the Lord is said to be King over all the Earth, but there is still disobedience and rebellion on the part of some nations. According to premillennialists, both these conditions can only occur in an intermediate kingdom when the Earth is regenerated between Tribulation and the Eternal State.

What is more, Isaiah 11:6-11 reveals remarkable and regenerative changes in nature that far transcend the present age. As a final point, Psalm 72:8-14 reveals the universal reign of Messiah in which the kings of the Earth will serve Him, but it also tells of “the weak and needy” who need deliverance from death. Therefore, the regeneration of the Earth is not the same as the new heavens and the new earth which will be the reality of the eternal state. 

The sound doctrine of Premillennialism was the prevailing millennial view for the first 300 years of church history. 

Almost all of the early Church for the first three centuries of church history were premillennialists. In the early Church, Premillennialism was taught by Papias, Irenaeus, Justin Martyr, Hippolytus, Methodius, Commodianus, and Lactantius. It was not until the influence of Clement of Alexandria and Origen of Alexandria that allegory (i.e. the A-millennial interpretation of Revelation 20), began to affect the understanding of the Latin church leaders (e.g. Ambrose and Augustine). Through the influence of Latin church leaders such as Eusebius and Augustine, belief in Premillennialism faded significantly around the fifth century A.D. With some exceptions, most in the Christian Church during the Medieval and Reformation eras of church history held to A-millennialism or Post-millennialism the views teaching that the millennium was being fulfilled in an allegorical and non-literal manner in the present Church Age. Consequently, the Latin church spurned the NT and early church’s orthodox position on the millennial kingdom and as such, influenced negatively the next 1,500 years of church history, being with allegory being taught up to and beyond the Reformation. 

However, early church writers and leaders (in fact most of them direct disciples of the apostles) believed in the regeneration of the Earth in the Millennial Kingdom. For instance, Papias (c. A.D. 60–130 and served as an Elder of Hierapolis in Phrygia, Asia Minor), who was discipled by the apostle John described the millennial Kingdom in the regeneration of the Earth and its effect on flora and produce in this way, claiming that his words came from the apostle John himself; “The days will come in which vines will grow, each having ten thousand branches, and each branch ten thousand twigs, and in each true twig ten thousand shoots, and in each one of the shoots ten thousand clusters, and on every one of the clusters ten thousand grapes . . . When any of the saints shall lay hold of a cluster, another shall cry out, ‘I am a better cluster, take me; bless the Lord through me!” 

Papias’s belief in Premillennialism is especially significant since he was a disciple of John and friends with another disciple of John named Polycarp. This is significant because the Apostle John is the human author that God chose to write down the statements in Revelation chapter 20 about a 1000 year reign of Christ. In fact, all those who had a close historical connection with the Apostle John were premillennialists. Papias was a premillennialist who personally knew John the apostle. Further, Irenaeus refers to Papias as “a hearer of John.” Irenaeus knew Polycarp who personally knew the Apostle John. Irenaeus was a strong believer in Premillennialism. In fact, Premillennialism was a major weapon in Irenaeus’s battle against Gnosticism and its unbiblical dualism between matter and spirit. Irenaeus used Premillennialism and the idea of the regeneration of the Earth in the literal, messianic kingdom to fight the Gnostic view that matter was evil and that God was not interested in regenerating and redeeming the Earth.

In the recent centuries there have been notable Christian exegetes and expositors who have returned to the correct position on the millennium. Some of these premillennialists include, Charles Haddon Spurgeon, S. Lewis Johnson and James Montgomery Boice. 

10.5.6 The Meaning of the Final Rebellion – Gog and Magog (cf. Revelation 20:7-10)

We teach that there is a distinction between the battle of Armageddon at the end of the Tribulation and the final rebellion in history when Satan is released from his incarceration for a thousand years and rallies “the nations in the four corners of the Earth, Gog and Magog,” to a final battle against the Lord Jesus Christ, Jerusalem and the Lord’s saints.  

The texts that concern the battle of Armageddon at the end of the Great Tribulation are Revelation 16:12-16 (for the setting and demonic military organization for the battle) and Revelation 19:11-20 (for the description of the battle that will occur at the Lord Jesus Christ’s second coming when the Lord Jesus Christ conquers and defeats the forces of the Antichrist).

The texts that concern the battle of Gog and Magog at the end of the 1,000 year Millennial Kingdom are Ezekiel 38-39, which prophesy about how Gog and Magog will threaten the restored Israel but will be destroyed by God. Revelation 20:7-10 prophesies the devil’s involvement deceiving the nations again after his 1,000 year incarceration. This end of the world national alliance of final rebellion against God further proves the concept of nations (which began in the table of nations) and the dispensational test of human government in Genesis 9-10. The nations continue throughout all of human history into the Tribulation, the Millennial Kingdom and the eternal state. We teach that God created nations and is sovereign over the nations (cf. Acts 17:26). We teach that God is the final judge of the nations and God is the only redeemer of the nations (cf. Psalm 2; Isaiah 66:19; Jeremiah 10:7; Revelation 5:9; 7:9; 11:18; 15:3-4; 19:15; 20:9; 21:24-27; 22:2).    

We teach that the Great Tribulation (cf. Revelation 6-19), the battle of Armageddon (cf. Revelation 16:12-16; 19:11-20), the 1,000 year millennial kingdom (cf. Revelation 20:1-6), and the final rebellion of Gog and Magog (cf. Revelation 20:7-10) are all literal and in chronological order. We DO NOT teach that these literal, future events are allegorical and anachronistic.   

10.5.7 Against Heresies 

We DO NOT teach A-millennialism. 

A-millennialism is a different doctrine than what the Apostles taught (cf. 1 Timothy 1:3-5; 1 Thessalonians 4:13-18; 5:1-11, 19-21; 2 Thessalonians 2:1-15; Revelation 20:1-10).  

The heresy called A-millennialism is the allegorical position concerning the 1000 year reign of the Lord Jesus Christ mentioned in Revelation 20:1–6. In particular, A-millennialism is the allegorical perspective that there will not be a future, literal 1000 year reign of the Lord Jesus Christ upon the Earth. 

The term A-millennium has the inseparable Latin prefix a (alpha privative) which means “no” and the term “millennium” which is Latin for “1,000 years.” Thus, Amillennialism literally means “no 1,000 years.” 

The term A-millennialism is a reactionary title in that it denies the presence of a future, literal 1000-year reign of the Lord Jesus Christ on Earth that the Word of God unequivocally affirms. However, A-millennialists do in fact believe in an allegorical millennium. However, what a-millennialist reject, is the idea of a future, literal 1,000 year reign of the Lord Jesus Christ on Earth after the second coming of the Lord Jesus Christ. Therefore, A-millennialists reject the Author’s intended meaning of the book of Revelation. 

A-millennialism teaches that the millennium is the allegorical reign of Jesus in the hearts of His followers. A-millennialists teach that the “first resurrection” in Revelation 20:5 is not a physical resurrection from the dead; but instead it is the spiritual resurrection of all believers throughout the Church Age. They conflate physical resurrection with the doctrine of regeneration in the order salutis (e.g.  A-millennialists conflate Matthew 19:28 and Titus 3:5).  

A-millennialists teach that Christ’s triumph over the devil through Christ’s death and resurrection in A.D. 33 restrained the power of the devil on the Earth. That is their sense of the binding of the devil in Revelation 20:1-3, which the A-millennialist teaches is a limited binding, not a comprehensive binding. A-millennialists teach that persecution of Christians throughout all ages is allegorically the sense of the Great Tribulation and will occur until Jesus comes again, as will the allegorical expansion of God’s kingdom (the millennium).

A-millennialists teach that when Christ returns, He will allegorically defeat the powers of evil and resurrect the saved and the unsaved together in one resurrection, judge them at the same event, and deliver them to their eternal destinies. Therefore, A-millennialists teach that there is only one judgment – and at the Great White Throne Judgment there will be both the judgment of believers and unbelievers. 

A-millennialists believe that the Book of Revelation allegorically consists of seven sections and teach that these section do not deal with future successive time periods in chronological order. Instead, these seven sections use apocalyptic allegorical language to describe the entire time from Jesus’ first advent until His second advent in seven anachronistic, different ways.

We DO NOT teach Post-millennialism. 

Post-millennialism is a different doctrine than what the Apostles taught (cf. 1 Timothy 1:3-5; 1 Thessalonians 4:13-18; 5:1-11, 19-21; 2 Thessalonians 2:1-15; Revelation 20:1-10).  

The heresy called Post-millennialism is the error that the millennial kingdom becomes present between the two advents of the Lord Jesus Christ and that the Lord Jesus Christ will return after the Millennial Kingdom. Therefore, the Lord Jesus Christ’s second coming, according to Post-millennialists is “post-millennial” in the sense that the Lord Jesus Christ comes after the millennial kingdom. 

10.5.7.1 The False Teaching called A-Millennialism 

We DO NOT teach A-millennialism. 

10.5.7.1.1 The Inception and Early History of A-millennialism 

The heretical view called A-millennialism was made popular by Clement and Origen and their Alexandrian disciples who rejected literal exegesis for allegorical eisegesis. A-millennialism was the mainstream view for over 1,000 years in church history. Origin, Augustine, and the Roman Catholic Church, etc. made the A-millennial position popular because they rejected Premillennialism for A-millennialism. A-millennialist Anthony Hoekema also made A-millennialism popular in recent years, arguing no separate future for Israel. A-millennialism teaches that OT millennial texts only speak of a new Earth in the eternal state only. A-millennialism teaches that there is no future return of Israel to inherit the land. Moreover, Jay Adams incorporated A-millennialism into his system called “nouthetic” or “biblical” “counseling” in the 1950’s, creating a resurgence of this false teaching. The following is a list of famous A-millennialists in the modern context: E.Y. Mullins, Abraham Kuyper, G.C. Berkouwer, Herschel Hobbs, Stanley Grenz, J.I. Packer, Floyd Hamilton, Sam Storms, William Masselink, Anthony Hoekema, Jay Adams, Al Mohler, Voddie Baucham and fellow disgraced elder Steven Bratton, Alister Bagg, Mark Dever, Kim Riddlebarger, Dr. Duane Garrett, and many others. Most of these a-millennialists admit that if all prophecy must be interpreted in a literal way, the chiliastic (Premillennial) views are correct; but if it can be proved that these prophesies have an allegorical meaning, then Chiliasm must be rejected.

For instance, a-millennialist Anthony Hoekema admits that a literal, historical grammatical hermeneutic teaches Premillennialism when he wrote, “Let us assume, for example, that the Book of Revelation is to be interpreted in an exclusively futuristic sense referring only to events that are to happen around or at the time of Christ’s Second Coming. Let us further assume that what is presented in Revelation 20 must necessarily follow, in chronological order, what was described in chapter 19. We are then virtually compelled to believe that the thousand-year reign depicted in 20:4 must come after the return of Christ described in 19:11. . .. A-millennialists, on the other hand, believe that though many Old Testament prophecies are indeed to be interpreted literally, many others are to be interpreted in a nonliteral way.”

The development of A-millennialism is attributed to two major historical errors of leaders in the church during the end of the Patristic Age; throughout the Medieval Age, throughout the Reformation, and into the present age, namely, replacement theology and allegorical hermeneutics. First, replacement theology (a.k.a. supersessionism) is the error that the OT promises and covenants to the nation of Israel are not given to Israel but instead given to the Church, in the sense that the Church replaces Israel. The history of this heretical thinking began, for example, with the Epistle of Barnabas (written from Alexandria, Egypt around A.D. 135), who stated that the New Covenant was never intended for Israel. Instead, it was intended for the Church, the true inheritor of the promises made to the nation of Israel. Also, the epistle of Barnabas (not written by the biblical Barnabas) makes use of the allegorical hermeneutic, which the those of Alexandria inherited from the Jews of Alexandria (e.g. Philo), who adopted it from the Greek philosophers (e.g. Plato). Replacement Theology proponents eisegete past historical events into Scripture that they interpreted as “proof” for replacement theology, such as the destruction of Jerusalem in A.D. 70 as well as the final fall of the nation of Israel in A.D. 135 during the Bar Kokhba revolt which ended in the total defeat of the Jewish state. Moreover, the rise of Constantine (in the early 300s A.D.) and his legalization of Christianity suggested the establishment of a “Christian Kingdom” on the Earth and state church contributed to supercessionism. Premillennialism was challenged by the Latin church due to their presumed social and political influence on the Church in the Nicene age, as historian Philip Schaff explained when he wrote, “after Christianity, contrary to all expectations, triumphed in the Roman empire, and was embraced by the Caesars themselves, the millennial reign, instead of being anxiously waited and prayed for, began to be dated either from the first appearance of Christ, or from the conversion of Constantine and the downfall of paganism, and to be regarded as realized in the glory of the dominant imperial state church.” 

The allegorical approach that led to the inception of A-millennialism is correctly attributed to the epistle of Barnabas (c. 135 A.D.), Clement of Alexandria (150-215 A.D.), and Origen of Alexandria (185 -254 AD). Clement of Alexandria was the first public leader to be a prominent opponent of Premillennialism. Clement of Alexandria was influenced by Plato’s allegorical philosophy and had adopted the Greek allegorical method for interpretation of the Scriptures (formulated by Aristobulus in 160 B.C. and later made popular by Philo of Alexandria).  

Clement of Alexandria’s student, Origen, took allegorizing the text of Scripture even further. Almost all the scholars in Alexandria during this time were greatly influenced by Greek philosophy and attempted to syncretize and integrate Platonism with Christian theology. The Greek philosophy called Platonism was the error that everything material and physical, including the physical body was inherently evil. As consequence, the Alexandrian scholars heretically taught that a literal, physical, earthly Millennial Kingdom, with all its many physical blessings, would be something evil. 

Allegorical interpretation was one of the reigning hermeneutics during the days of the philosopher Plato when the Greek hedonism of their polytheistic false gods was interpreted allegorically in order to make them more acceptable to the cultures around them. Likewise, unable to reconcile their personal unbelief with the literal interpretation of Scripture, early Alexandrian Jewish commentators like Philo began to allegorize all of the OT narratives. The rabbis of Alexandria, Egypt, particularly influenced by Philo began to teach allegorically in order to contextualize the Greek criticism of the Old Testament. Origen’s commentaries on the Bible were some of the most significant influences in making allegory the key method of interpreting the Bible eschatologically for the Latin church several centuries after Origen’s death and hundreds of years after allegory was first introduced in Alexandria, Egypt, during the days when Alexander the Great’s general Ptolemy inherited Egypt from him and named its principle city Alexandria [where the Septuagint (abbreviated LXX) would later be translated in 285-247 B.C.].  

The error of the Alexandrian allegorical method had been established during the time of the Lord Jesus Christ’s first advent by the Jewish theologian and biblical scholar Philo, who believed that the literal and historical references of the Hebrew Scriptures were of least importance; hence Philo created a form of triage in hermeneutics.  Philo eisegeted into the OT narratives an allegorical meaning which he called the deep hidden “spiritual meaning.” Many early Christian commentators were influenced in their hermeneutics because of Plato and Philo. Correspondingly, Origen contended that each passage of Scripture has three levels of meaning. Consequently, Origen created a three-tier structure of importance in varying degrees. The most important as tier one, which Origen saw as the allegorical interpretation. He called this deepest and most important meaning of a passage of Scripture where one can find the spiritual sense, which communicates the deep, hidden, secret meaning. This Origen taught was most valuable. Tier two was secondary importance and was the moral sense or application of the passage. In other words, this is the meaning of the passage which communicates ethical instructions about how the believer is to live, and that meaning is also below the surface of the text. Finally, tier three was the least important. Origen saw this as the literal sense of the text or the plain meaning of the text, namely what the words of a passage mean on the surface, in their natural context.  

Origen taught that the interpreter must not be satisfied with only an understanding of the literal plain sense of Scripture, but must move to the so-called more important, allegorical, deep, hidden meaning that he called the more spiritual meaning. 

As a final historical note, Eusebius (270-340 A.D.), who was an associate of the Semi-Arian Roman Emperor Constantine, held to A-millennial motifs after Constantine legalized Christianity. Eusebius taught against Premillennialism and taught that Constantine’s reign was symbolically the fulfillment of the Messianic wedding feast. 

In conclusion, the allegorical influence of Philo and the Gnostic philosophy of Plato that continued into the 3rd century A.D., together with the Alexandrian school in its allegorical interpretations of the Scripture as well as Replacement Theology, gave birth to A-millennialism and these were the greatest attacks and most detrimental to the biblical position on the millennial kingdom, namely Premillennialism. 

10.5.7.1.2 Summary of the A-millennial Errors 

According to A-millennialism, the millennium of Revelation 20:1–6 is being fulfilled allegorically in the present age before the return of the Lord Jesus Christ. Thus, the millennium or kingdom of the Lord Jesus Christ is in existence now, allegorically speaking. A-millennialists teach that the millennium began (allegorically speaking) with the resurrection and/or ascension of Christ and will be consummated when the Lord Jesus returns again to establish the Eternal Kingdom (i.e. eternal state) that is discussed in Revelation 21–22. 

A-millennialism teaches that Satan is presently bound in an allegorical sense and that Christians are now enjoying the benefits of the millennium in a spiritual vision model. 

A-millennialism claims that the 1,000 year period that is mentioned in Revelation 20:1–6 refers to a long indefinite period of time between the two advents of the Lord Jesus Christ and is not a literal 1,000 year period that occurs after the Lord Jesus Christ’s physical return to the Earth. 

A-millennialism conflates the throne in heaven and the Davidic throne and teaches that the Lord Jesus Christ is currently reigning in the millennium throughout the Church Age. 

The following is the A-millennialist anachronistic/chronological overview of the Millennial Kingdom:

1. Christ is now ruling in His kingdom right now while Satan is bound from deceiving the nations. 

2. The Tribulation is the experience in the present age and of the last 20 centuries.

3. Jesus Christ will return again to Earth but not to establish His literal 1,000 year Millennial 

Kingdom.

4. After Jesus returns, there will be a general resurrection of all believers and general resurrection of 

all unbelievers together at one event, as well as a general judgment of both groups.  

5. Then the Eternal Kingdom (i.e. Eternal State) will begin.

In A-millennialism, the Great Tribulation is an allegorical representation of disasters, wars, and persecutions that have occurred throughout the last 20 centuries.

In A-millennialism, references to “Israel” in Revelation are allegorical references to the Church or people of God on the Earth (cf. Romans 9:6-8 and Galatians 6:16). 

In A-millennialism, apocalyptic literature and numbers represent allegorical concepts only, not literal statistics. For example, six allegorically is the deep hidden meaning of incompleteness, seven allegorically is the deep, hidden meaning of completeness, ten allegorically is the deep, hidden meaning of something that is extreme but limited, twelve allegorically is the deep, hidden meaning of the perfection of God’s people, and 1,000 allegorically is the deep, hidden meaning of a great amount or long period of time.

In summation, A-millennialism teaches no literal, thousand years, or earthly kingdom and Christ’s millennial reign is happening right now through the Church allegorically. All humanity awaits the resurrection & final state, which are all conflated together in only one resurrection. A-millennialism has an allegorical presentation of good and evil in this age because even the parable of the weeds or the sheep goat judgment is to be interpreted allegorically (cf. Matthew 13:24-30; Matthew 25:31–46). In A-millennialism, the nature of the first resurrection (e.g. cf. Revelation 20:5) is the spiritual resurrection that takes place at regeneration. In A-millennialism there is the assumption that some passages of prophecy are to be interpreted literally while others are to be interpreted allegorically, according to their system. In A-millennialism, the OT promises in the covenants apply only to the Church. In A-millennialism, Romans 11 does not mean the national salvation of Israel. In A-millennialism allegorical hermeneutics are used to teach the fulfillment of OT prophesies, with over spiritualizing everything through a spiritual vision model applied only to the Church. In A-millennialism Covenant Theology (a.k.a. Replacement Theology) reigns supreme and there is no futurist interpretation of Revelation. A-millennialism has a purposeful system of simplicity; it is not a complex system. Therefore, A-millennialism promotes the adaptation of its beliefs merely because it makes things easier and requires little to no study of eschatology. A-millennialism is a “can’t someone else, do it?” approach to the study of Scripture, and as such, violates the imperative commands in the NT to accurately handle the word of truth and to not neglect the study of prophecy (cf. 1 Corinthians 14:32-33; 1 Thessalonians 5:19-21; 2 Timothy 2:15; Revelation 19:10; 22:18).   

10.5.7.2 The False Teaching called Post-Millennialism

We DO NOT teach Post-millennialism

10.5.7.2.1 The Inception and Early History of Post-Millennialism

The original architect of the Post-millennial view was Joachim of Fiore (1135-1202 AD). He was the earliest writer who was clearly Post-millennial. Church historian N. R. Needham chronicled the early development of Post-millennialism when he wrote, 

Joachim was a Cistercian monk, abbot of Curazzo in Calabria (south-western Italy), who in 1192 founded the new monastery of Saint John in Fiore, near Curazzo. Joachim’s monastery at Fiore became the center of a new order of Saint John, recognized by Pope Celestine III (1191-98) in 1196. However, Joachim’s real fame rests on his mystical writings, collectively known as The Everlasting Gospel. He divided the history of the world into three stages, corresponding according to him, to the three Persons of the Trinity. The Old Testament was the age of God the Father, when mankind lived under the Law; it was characterized by fear. The New Testament was the age of God the Son, when man kind lived under the grace of the Gospel. It was characterized by faith. But a new age was about to dawn, the age of God the Holy Spirit, which Joachim identified with the thousand years” of Revelation 20:1-6. This new age of the Spirit, Christ would purify the Church from all corruption, a new monastic order would arise which would evangelize and convert the whole world (including Jews), and mankind would enter a ‘golden age’ of spiritual freedom and contemplation – the world itself would became one vast and holy monastery. As fear and faith characterized the first two ages, love would characterize the third. Joachim predicted that the age of the Spirit would begin in the year 1260 AD. (Therefore, according to him we are now in the millennial kingdom – 2260 will be 1,000 years.) Joachim’s ideas were very influential on dissenting movements opposed to the papacy in the 13th Century and onwards. They took Joachim’s teaching about the corruption from which the ‘new age’ would free the Church, and interpreted that corruption as the papacy itself, or at least the papacy in its present form. The most important group Joachim influenced was the spiritual Franciscans, who saw themselves as the new monastic order prophesied by Joachim, Joachim's teaching about a spiritual ;golden age’ on earth before Christ’s return also influenced some of the Radical Reformers in the 16th Century. It is the source of the ‘postmillennial’ view of history that was widely held by English speaking protestants in the 17th, 18th, and 19th Centuries, which taught that the conversion of the Jews and a time of worldwide spiritual blessing would occur before the return of Christ.

Historically, there is virtually no trace of Post-millennialism in the first three centuries of the Church Age or even into the Nicene and post-Nicene period of church history. After Joachim, Post-millennialism was further systematized beginning in the late 1600s and early 1700s in its more modern form beginning with Daniel Whitby (AD 1638-1726).  During the 18th and 19th centuries (i.e. 1700s and 1800s), Post-millennialism increased in popularity because of the missionary efforts and western expansion into the western and eastern hemispheres. Because of the trend of the Missionary Age in the increased work of missionaries throughout the world it was wrongly taught in their missiology that their efforts ushered in the beginning of the millennium. According to many missionaries, the Church is currently in the millennium now because the Gospel has reached all four corners of the hemispheres and Jesus’ return will be approximately 1,000 years from sometime in the 19th or 20th century when the Missionary Age truly took off during Queen Victoria’s Empire and post-Empire. Post-millennialism is very popular among missionaries who have ridden on the coattail of the Victorian imperial globalization that brought them to all the continents of the world. However, the term “missionary” is a Latin translation of “apostle” and both the office of apostle and the gift of apostle (to be sent out by an apostle as an apostolic legate) are no longer extant in the Church Age because they were given in the Apostolic Age for laying the foundation for the history and spread of Christianity. The latinized title called “missionary”, therefore, is an expression of continuationism concerning apostolic sign gifts because when one calls another a missionary by title of office, one is essentially referring to them as an Apostle. This is why there are many charismatic continuationism expressions and motifs among modern missionaries who, although they have never witnessed in person the apostolic sign gifts on the “mission field” they are hard pressed to convince their fellow countrymen when they are on furlough in the United States that they have heard about rumors of such miracles in the present day to create the sensation that might help their fundraising efforts stateside. For these reasons, Post-millennialism became the dominant millennial view in the 18th and 19th centuries. 

However, during the early 1900s, the two world wars and various economic depressions cast doubt about whether the world was actually becoming a better place or if missionaries had ushered in the “golden age” of the millennial kingdom. Consequently, Postmillennialism diminished in popularity until recent days where there has been a massive resurgence of Post-millennialism.  Notable Post-millennialists in church history in the last 300 years include Jonathan Edwards, Charles Finney (the heretic), B.B. Warfield, Augustus H. Strong, Charles Hodge, D.L. Dabney, Loraine Boettner, R.C. Sproul, Jeff Durbin, Doug Wilson, James White and Kenneth Gentry. 

Post-millennialism is popular with those who subscribe to Reformed Covenant Theology and who over politicize eschatology, like, Christian nationalism (i.e. over materializing the dominion aspect of the Imago Dei). 

Post-millennialism is popular with charismatic circles that embrace Dominion Post-millennialism (i.e. over spiritualizing the dominion aspect of the Imago Dei).

Post-millennialist expressions through the charismatic movement suggest that the charismatic can bind the devil (e.g. their interpretation of the devil’s incarceration in Revelation 20:1-3) and his fallen angels and recover spiritual territory and land (e.g. “name it claim it” and “to the victor goes the spoils” and all the rest).   

Adolf Hitler had a Post-millennial view. For instance, Hitler called the objective or goal of Nazi Germany was to usher in the “third reich”, translated in German as the “third millennium”, hence the 1,000 year golden age. 

Former president of the United States Woodrow Wilson also had a postmillennial view. For instance, Wilson called the objective or goal of the League of Nations and democracy was to bring about the golden age. He was a Presbyterian democratic supercessionist.

President Franklin D. Roosevelt likewise said, “we must be the great arsenal of Democracy” and expressed Post-millennial motifs with Wilson, envisioning supercessionism as the citizens of democracy replacing Israel as the people of God.  

Although it is true that every ethnic group will receive the Gospel before the second coming (cf. Matthew 24:14; Mark 13:10; Revelation 5:9), today in the Church Age, since the Apostolic Age, God still gives the gift of evangelism to fulfill the Great Commission to the nations (cf. Matthew 28:18-20). No longer does God give the office of Apostle for men to hold since the Apostolic Age, and people should not create an entire vocation off of a wrong view of the spiritual gifts as well as a Latinized version of apostle (e.g. “missionary”). The Latin vulgate was a translation of the biblical Greek. Most missionaries in the last 300 years did not plant churches with true biblical government consisting of a plurality of qualified elders and a plurality of qualified deacons. (For correct church government see section 9 Ecclesiology). What’s more, most missionaries in the last 300 years gave Arminian presentations to the nations, and therefore preached a different gospel. (For correct doctrine on the nature of salvation, see section 8 Soteriology). 

10.5.7.2.2 The Summary of the Post-Millennial Errors 

There are two types of Post-millennialism, namely, 

(1) Liberal, evolutionary Post-millennialism (Social Gospel)  

(2) Evangelical Post-millennialism 

Post-millennialism wrongly teaches that the millennium will gradually develop throughout church history and that the millennium is happening right now at present. Post-millennialism suggests that throughout the millennium,  the Church will gradually gain an influence in the world and things will become gradually better on Earth in this present golden age. 

Post-millennialists wrongly teach that the return of Christ in His second advent will occur after the millennium (e.g. “post” millennial, the sense of after the millennium). 

Post-millennialism wrongly teaches that the millennial reign described in Revelation 20:1-6 represents a long time period through which the preaching of the Gospel results in most of the world submitting to Jesus Christ and His reign and is not a literal, earthly reign, but rather a reigning in people’s hearts throughout the current golden age.   

Post-millennialism wrongly teaches that the Davidic kingdom of the Lord Jesus Christ is in operation currently in the Church Age.

Post-millennialists wrongly teach that the spread and progress of the Gospel will bring in the millennium in this age before Christ returns.

Post-millennialism wrongly teaches that the world will eventually become Christianized and society as a whole will get better and better before the Lord Jesus Christ returns. To this effect, Post-millennialism is an optimistic eschatology since it believes the world will continually improve.

Post-millennialism wrongly teaches that the millennium is not a literal, thousand years, but is a very long period of time (so far to date it could be around two millenniums).

Post-millennialism wrongly teaches that the Church will establish God’s kingdom on Earth and will usher in the millennium (golden age). 

Post-millennialists eisegete their allegorical golden age before Jesus returns, into the following texts: Psalm 2:8; Isaiah 2:2-12; 45:22-23; Jeremiah 31:34; Daniel 2:35, 44; Micah 4:1-4; Zechariah 9:10; Matthew 24:14; Mark 3:24; and the parables of the mustard seed and yeast (cf. Matthew 13:31-33). 

Post-millennialists tend to emphasize the power of the Gospel to transform entire secular societies politically (e.g. Christian Nationalism).

We DO NOT teach Christian Nationalism. 

Post-millennialism wrongly suggests that history shows that the world is getting better.

Post-millennialism wrongly teaches that the millennium is merely Christ reigning over the Earth through His Spirit in people’s hearts in the Church.

Post-millennialism wrongly teaches that the Lord Jesus Christ will not be physically present on Earth. 

Post-millennialism, along with a-millennialism, wrongly teaches that the resurrection depicted in Revelation 20:4 represents the spiritual regeneration of people who trust in Jesus in the Church Age. However, true biblical soteriology teaches that regeneration precedes faith. Post-millennialism wrongly interprets the first resurrection mentioned in Revelation 20:4 as a spiritual resurrection (i.e. regeneration, the new birth) not a physical bodily, resurrection of persons who have already trusted in the Lord Jesus Christ (cf. Romans 11:13; Ephesians 2:1-4).

Post-millennialism wrongly teaches that the Second Coming of Christ, the final conflict between good and evil, the defeat of the devil, the physical resurrection of all people both just and unjust, and the final judgment, are all conflated and occur together as one event immediately after the millennium. Post-millennialism interprets Daniel 12:2-3 and John 5:28-29 that the Second Coming of Christ and the resurrection of all people, saved and unsaved, will all occur at the same time. 

Post-millennialists are inconsistent with the tribulation as some interpret it as a brief time of persecution that occurs immediately before the millennium, whereas others, known as “Preterists,” believe that the “Great Tribulation” described the seven years of the First Jewish-Roman War which culminated in A.D. 70 with the destruction of the Jewish Temple. 

We DO NOT teach Preterism. 

In conclusion, we teach that all authority in Heaven and on Earth has been granted to the Lord Jesus Christ (cf. Matthew 28:18-20), and we teach that the emphasis in the New Testament is also on the future literal reign of the Lord Jesus Christ in the literal Millennial Kingdom on Earth (cf. Matthew 25:31; Revelation 20:4-6). Therefore, we do not teach Post-millennialism. 

What is more, there are passages of Scripture that explicitly refute the post-millennial claim that the world will continually get better. For instance, Luke 18:8 – “When the Son of Man comes will he find faith on the earth”; Matthew 7:13-14 – “many are on the path of destruction while only a few find eternal life”; 2 Thessalonians 2:3-4 reveals that the last days before the second coming are days of defiance, wickedness  and rebellion against God and that the man of lawlessness will be revealed (2 Thess. 2:3-4); and Revelation reveals that in the future Tribulation the rebellious inhabitants of the Earth will refuse to repent (cf. Revelation 9:20-21; 16:9, 11). Matthew 24:15-3 teaches the last days are marked by the Great Tribulation and the Book of Revelation teaches that majority of the population of the world will follow the antichrist and receive the mark of the beast (c.f. Revelation 13:16-18; 14:9-11). 

We teach that all of the passages that speak of the Lord Jesus Christ’s return present His return as an imminent return (e.g. His return is in the future but it is put in the present tense to show that He is on His way now; cf. 3:11; 16:15; 22:7, 12, 20; see 1:3; 3:3). This feature of eschatology alone refutes the idea that there must be a long period of time before Jesus returns to earth. What is more, there is absolutely no evidence that the millennial reign revealed in Revelation 20 is taking place now in the Church Age. We teach that the correct interpretation on Revelation is the futurist interpretation, and as such, the text demands the chronological placement of the events described in Revelation 20 as occurring after the Second Coming of the Lord Jesus Christ at the end of the Great Tribulation in Revelation 19.

As a final point, the claim that the world is getting better is just not true. On the other hand, the world is getting worse (e.g. Matthew 24:12). We teach that we are not currently living in the golden age that Post-millennialists eisegete as the Church Age. Instead, the regeneration of the Earth and the literal, physical 1,000 years of the Millennial Kingdom when the Lord Jesus Christ literally and physically returns to the Earth to reign on the throne of David from Jerusalem, will be the true golden age, and this will begin to take place in the future chronologically after Jesus Christ’s Second Coming at the end of the Great Tribulation.  

We teach that there are three aspects to death, namely, spiritual death, physical death and eternal death. 

We teach that God cannot die by any of these means because God is omnipotent, incorporeal, immutable, impassible, self-existent, self-sufficient, eternal and transcendent. God is not bound by space or time or limited by any systems of physical energies (cf. Isaiah 40:28). What is more, God is the Author of spiritual life and cannot die spiritually or eternally.     

One of the main Greek nouns in the NT used for death is the noun θάνατος (thanatos); cf. 1 Corinthians 15:26. Death has a point of origin and a point of cessation. Death started when the first Adam sinned against God (cf. Genesis 2:17; Genesis 3; Genesis 5:5; Romans 5:12, 14, 17; 1 Corinthians 15:21-22). In the Word of God, death is personified as an enemy of God (cf. Isaiah 25:8; 1 Corinthians 15: 25-26, 53-57; Revelation 6:8; 20:14). 

We teach that when Adam sinned against God Adam died spiritually (cf. Genesis 2:17). 

We teach that it was the death of death in the death of the Lord Jesus Christ and His subsequent physical, bodily resurrection from the dead (cf. 1 Corinthians 15:26; 53-57; 2 Timothy 1:10; Hebrews 2:14-15; Revelation 1:5, 18; 20:14; 21:4). 

10.6.1 Spiritual Death 

We teach that when the first man Adam originally sinned against God Adam immediately suffered spiritual death. We teach that all human beings come into this world in the condition of spiritually dead although they are physically alive (cf. Romans 5:12; Ephesians 2:1-3). We teach that spiritual death is the death of the soul and the absence of spiritual life. 

We teach that spiritual death is traceable to the sin of Adam. For instance, in Genesis 2:17 the Word of God teaches the probation of man. To this effect, God gave Adam one prohibition when God commanded Adam the following, “but from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die.” The prepositional phrase, “in the day that you eat from it” signified the timing of the death that would occur. The phrase “surely you will die” signified the certainty of the death that would occur. In the Hebrew language, the phrase מֹ֥ות תָּמֽוּת (mō-wṯ tā-mūṯ) “surely you will die” from Genesis 2:17 is grammatically an emphatic, prepositive, intensive, cognate, infinitive absolute. The expression is cognate because the Hebrew term mō-wṯ (surely) and the Hebrew term tā-mūṯ (you shall die) are from the same root word in Hebrew – namely, מוּת (muth) “to die.”

We teach that God put the first man Adam on probation when Adam, in his original created state, was in a state of original righteousness (not innocence) because sin had not yet entered into the human race or the world. God warned Adam not to eat from the fruit of the tree of the knowledge of good and evil (cf. Genesis 2:17).  In Hebrew grammar the construction (mō-wṯ tā-mūṯ) “surely you will die” is an emphatic, prepositive, intensive, cognate, infinitive absolute, from the phrase “for in the day that you eat from it you will surely die.” The infinitive absolute construction is found many times in the OT. When the infinitive absolute occurs before a cognate (that is, words with the same root), and before a cognate finite verb, it emphasized or strengthened the force of the verb. The emphatic, prepositive, intensive, cognate infinitive absolute construction conveys one idea, not two. “Surely you will die”, in Hebrew mō-wṯ tā-mūṯ is not to be interpreted “dying you will die.” God told Adam that if he ate of the tree he would surely die (cf. 2:17). This meant spiritual death immediately (e.g. the temporal marker “in the day” signified the timing of the consequence – that is, the timing of the eating violation, in the context, demands immediacy). The Hebrew conjunction כִּי (ki) translated ‘for’ is causal, connecting the cause of the previous thought “but from the tree of the knowledge of good and evil you shall not eat.” The prepositional phrase “in the day” referred to a definite immediate day not some undefined distant event in the future. God did not exaggerate but intended the certainty of immediate death – that is, spiritual death. Therefore, Genesis 2:17 is signifying one death, that is spiritual death. The sense is not “dying you will die” to signify two deaths, but instead “surely you will die” – signifying one death – that is, spiritual death not physical death.  Spiritual death is spiritual separation from God. We teach that physical death is one of the consequences of Adam’s sin because sin brings forth death (cf. Romans 6:23; James 1:15). We teach that physical death is a consequence of Adam’s sin because God said, “By the sweat of your face You will eat bread, Till you return to the ground, Because from it you were taken; For you are dust, And to dust you shall return.” Genesis 3:19. 

In conclusion, Genesis 2:17 does not indicate two deaths, but instead one death – that is, spiritual death. Genesis 3:19 does not indicate two deaths, but instead one death – that is, physical death.  

10.6.2 Physical Death

We teach that Physical death is the cessation of all biological functions that sustain a living organism. The essence of physical death is the second law of thermodynamics called entropy, a state in which all systems move toward decay, a limitation because of the exhaustion and depletion of energy. Entropy began as a consequence of Adam’s sin. Conditions which commonly bring about physical death include aging, malnutrition, disease, starvation, dehydration, and accidents or major trauma that result in terminal injury, as well as immediate death by being murdered or killed. 

We teach that the fact that men and women die is evidence that they have received the same sentence of physical death that Adam received as a consequence of sin (cf. Genesis 3:19; Numbers 16:29; 27:3; Psalm 90:7-11; Isaiah 38:17-18; John 8:44; Romans 4:24-25; 5:12-17; 6:9-10; 8:3, 10-11; Galatians 3:13; 1 Peter 4:6;). We teach that at physical death the soul is separated from the physical body. 

We teach that spiritual death was immediately evident after Adam originally sinned against God, because Adam did not immediately die physically, but Adam did die spiritually, immediately when he disobeyed. When Adam sinned against God the fellowship with God that Adam once enjoyed was immediately broken. The paradise that Adam once enjoyed was lost because Adam was expelled from the garden of God (cf. Genesis 3:22-24). When Adam was banished from the garden of God, then physical death began its course. The first evidence that God’s Word “you will surely die” came to pass was spiritual death. After Adam was sentenced back to the dust from where he came, then the aging process began and physical death started as a process. Adam began to die physically as a consequence of his sin against God. Therefore, concerning the human race, physical death is inevitable (cf. Hebrews 9:27).  Physical death was a reality that did not happen immediately but that would definitely come later for Adam because after Adam sinned, God said in Genesis 3:19 the following:

“By the sweat of your face You will eat bread, Till you return to the ground, Because from it you were taken; For you are dust, And to dust you shall return.”

The Word of God reveals that Adam then died at age 930 as indicated by Genesis 5:5 (ad nauseum throughout Genesis 5:5-31– concerning Adam and his posterity over and over again the phrase -“and he died” is repeated for each ancestor at the end of each man’s life with the exception of Enoch). Genesis 2:17 is about spiritual death immediately occurring, “You will surely die”, that is, the certainty of spiritual separation from God. The emphasis is on the certainty of what God said would definitely happen if Adam disobeyed the command. God did not kill Adam immediately physically because if God did kill Adam immediately physically then God would have to start over to recreate man or not start over to recreate man – but then there would be no man. For God to immediately annihilate Adam physically would be for God to deny His own plan, deny His eternal decree, deny His own sovereignty, deny His own foreknowledge, deny His omniscience. 

There is the sentence of physical death in Genesis 3:19. We teach that the fall of man did not catch God by surprise, but instead God decreed for this fall to happen –yet so that God is not the author of sin, nor is violence offered to the will of the creatures, nor is the liberty of second causes taken away, but rather established. God was not caught by surprise, but this fall was determined by God to come to pass, so that God would reveal to man His sovereign decree of the redemption of man in Jesus Christ. The moment man sinned in Genesis 3 man immediately died spiritually and was in need of the Savior. This Savior was promised as early as Genesis 3:15. Later, as the sentence of God’s judgment on man, God sentenced man to a subsequent physical death, which is the cessation of physical life (cf. Genesis 3:19). 

We teach that physical death is evidence that men have come under the penal judgment of sin (cf. Romans 5:12, 18-19, 21). 

We teach that physical death is one of the consequences of Adam’s sin because sin brings forth death (cf. Romans 6:23; James 1:15). We teach that physical death is a consequence of Adam’s sin because God said, “By the sweat of your face You will eat bread, Till you return to the ground, Because from it you were taken; For you are dust, And to dust you shall return.” Genesis 3:19.

We DO NOT teach that God died on the cross. 

We teach that the God-Man, the Lord Jesus Christ (i.e. the Last Adam), died on the cross – for, in the incarnation, the glorious second Person of the eternal trinity took to Himself human flesh permanently forever (cf. John 1:14).  

We teach that Jesus Christ has come in the flesh (cf. 1 John 4:2). We teach that Jesus Christ is truly God and truly man (cf. John 1:1-4; Colossians 1:17; 1 John 1:1-2; Revelation 19:13). We teach that it was the death of death in the death of Christ (cf. Hebrews 2:9, 14). The Lord Jesus Christ proved that He abolished death because the Lord Jesus Christ was bodily raised from the dead (cf. 2 Timothy 1:10). The death that the Lord Jesus Christ died was a physical death on a cross in his human nature not His divine nature, for God cannot die (cf. Philippians 2:6-8). As God, the Lord Jesus Christ possesses the divine perfection called incorruptibility. As man the Lord Jesus Christ physically died, although He did not deserve to die because He was and is sinless (cf. 2 Corinthians 5:21; Hebrews 4:15; 7:26; 1 Peter 1:19; 2:22; 1 John 3:3-5). The Lord Jesus Christ is the God-man, two natures yet one in the same Person. The Lord Jesus Christ has defeated death and has the keys to death. Therefore, death has no power or authority over Him (cf. Isaiah 25:8; Hebrews 2:9, 14, Revelation 1:17-18). 

Those who trust in the Lord Jesus Christ for eternal life will not be hurt by the second death. Those who refuse to trust in the Lord Jesus Christ for eternal life will be eternally punished by the second death, which is conscious torment forever in the lake of fire. The lake of fire is the second death and the eternal punishment for death (θάνατος “Thanatos”).

In conclusion, God is incorruptible, which means God cannot die. Death is not good. Physical death is not good. We teach physical death is the cessation of physical life and does not involve in any way the cessation of a human being’s incorporeal consciousness. We teach that at physical death there is separation of the corporeal aspect of the constitution of man (i.e. the physical body) from the incorporeal aspects of the constitution of man (i.e. the soul, the spirit, the incorporeal mind, the incorporeal heart, the conscience, the will, etc. See Philippians 1:21-24). 

10.6.2.1 The Physical Death of the Saints (the Saved) – “Those that Sleep” 

We teach that the term “sleep” (in Greek κοιμάω), found from 1 Thessalonians 4:13-15 is a word that describes the OT saint and NT Christian who has physically died (cf. Matthew 27:52; John 11:11; Acts 7:59; 1 Corinthians 11:30; 15:6, 18, 20, 51). It refers to the sleep of death, metaphorically used as an euphemism for the Christian’s physical death, that is, the death of the Christian’s physical body.  We teach that at physical death the soul and spirit of the believers in the Lord Jesus Christ immediately enter into the presence of the Lord Jesus Christ for an intermediate period of time before the first resurrection [cf. Luke 23:43; Acts 7:59 (πνεῦμα); Philippians 1:23; 1 Corinthians 15:42-58; 2 Corinthians 4:16; 5:8; 1 Thessalonians 5:23; Revelation 6:9 (ψυχή)]. We teach that this intermediate period of time will continue until the rapture of the church and into the Tribulation period when saints are martyred, up to the Second Coming of the Lord Jesus Christ at the end of the Great Tribulation (cf. 1 Thessalonains 4:13-17; Revelation 6:9-11; 7:9-17; 19:1-21). We teach that at the first resurrection (cf. Revelation 20:4-6), the soul and spirit of each saint will be reunited to their glorified, physical, resurrected body (cf. Philippians 3:21; 1 Corinthians 15:35-54).  

There are two significant expressions made concerning the martyrdom of Stephen. For example, in Acts 7:59 Stephen called out to God as he was being stoned and said, “Lord Jesus, receive my spirit.” Then, in the next verse it reads, “And having fallen on his knees, he cried in a loud voice, ‘Lord, do not place this sin to them.’ And having said this, he fell asleep” (Acts 7:60). Therefore, Stephen’s spirit went to be with the Lord, but the text says he fell asleep.  Since Stephen’s spirit went to be with the Lord, what is it that means he fell asleep other than his physical body? The only thing that was left on Earth after Stephen was murdered was his body (cf. Acts 8:2). Therefore, Stephen’s body fell asleep, because the term “sleep” (κοιμάω) is a term that refers to the physical death of a Christian’s physical body as the soul and spirit go to be with the Lord Jesus Christ. Therefore, the Bible teaches that the soul does not sleep but the physical body sleeps at physical death.  Sleep is an euphemism for the physical death of a Christian’s physical body when the physical body falls asleep, because the body of a Christian is taken and placed in the grave, whereas the spirit and soul of a believer go to be in the presence of the Lord Jesus Christ. 

We DO NOT teach “soul sleep” (see section 10.3.5 Against Heresies – Against “soul-sleep”). 

The Word of God teaches body sleep not soul sleep. That is, Christians bodies fall asleep, but their souls and spirits, upon the moment of physical death, go to be with the Lord Jesus Christ. 

We teach that the physical death of a Christian is like falling asleep, because just like natural sleep it suggests a time of rest. Sleep is a time of rest and when a Christian physically dies, he or she enters a time of rest. But sleep also has the sense of life because when a person is sleeping they are not dead but are resting and alive. The physical body of a Christian eventually comes to be physically dead and placed in the grave, but their soul and spirit is in communion and fellowship with the Lord Jesus Christ because they are spiritually alive and there involves no loss of the Christian’s immaterial consciousness. This is the sense of “to be absent from the body but to be at home with the Lord” (cf. 2 Corinthians 5:8).   

As a final point, the term “sleep” (κοιμάω) has the sense of a subsequent awakening, because the physical bodies of those who have “fallen asleep” have been placed and buried in the grave, but the soul and spirit of the recently departed are with the Lord face to face in the intermediate state, awaiting the awakening of their physical body being resurrected as a glorified body at the first resurrection. The awakening of the body is the resurrection of the body. 

10.6.2.2 The Physical Death of the Unsaved

We teach that the description of physical death as sleeping cannot be said of the non-Christian or the unsaved.  We teach that the term “sleep” as an euphemism to describe believers who have died is never used of unbelievers. We teach that while the bodies of the unsaved are placed in the grave and while their souls are still in conscious existence, they are not living in the presence of the Lord. We teach that while the unsaved will have a physical bodily resurrection it will be to have a body to suffer eternal, physical and conscious torment.  

We teach that the souls of the unsaved at physical death are sent to and kept under an intermediate punishment called Hell until the second resurrection (cf. Luke 16:19-26; Revelation 20:13-15). At the second resurrection their souls will be reunited with their bodies and then they will appear before the Great White Throne Judgment (cf. John 5:28-29; Revelation 20:11-15) and they will be cast into the Lake of Fire (cf. Matthew 25:41-46; Revelation 20:11-15; 21:8). We teach that when the spiritual death merges with the physical death of the unsaved, they are forever lost outside the salvific life and presence of God, but instead are with God in His wrath for all eternity (cf. Daniel 12:2; Matthew 25:41-46; 2 Thessalonains 1:7-9).  

10.6.3 Eternal Death

We teach that the final judgment of sin will result in eternal death unless there was repentance unto salvation (cf. Acts 11:18; Revelation 20:11-15; 21:8; 22:15). We teach that spiritual death eventually merges with physical death which then results in eternal death unless there was repentance unto salvation. Therefore, eternal death is essentially the culmination and completion of spiritual death. The consequence and punishment of eternal death is the permanent condition of eternal, physical, conscious torment and punishment in the second death, namely the lake of fire (cf. Matthew 25:41; 10:28; 2 Thessalonians 1:9; Hebrews 10:31; Revelation 2:11; 19:20; 20:6, 10, 14-15). 

10.6.3.1 Against Heresies

We DO NOT teach the heresy of secular humanism called Nihilism or “the nothingness.”  The etymological origin of the term for the heresy called nihilism is from the Latin root word nihil, meaning “nothing,” which is also found in the related terms annihilate, meaning “to bring to nothing,” and nihility, meaning “nothingness.” 

The heresy called Nihilism that originated in the 18th and 19th centuries was invented for the purpose of the negation of Christianity in western civilization and the promotion of the false teaching that at death nothing happens except a person just ceases to exist. Therefore, there are pagan, Greek, philosophical motifs in Nihilism. For example, hedonism and “eat, drink, and be merry for tomorrow we die”, in the sense of living however one wants because this is it and nothing happens after death, is the heresy’s application. 

The false teaching called Nihilism was made popular by German philosopher Friedrich Nietzsche, who sought the disintegration and deconstructionism of the Christian consensus and morality in western culture. Nietzsche heretically and blasphemously coined the phrase 'death of God,' and sought to undermine Christianity. Nietzsche is one of the philosophical pillars of modern expressions of satanic atheism.  

Equally destructive heresies that are distinct but related to secular humanisms’ Nihilism are John Stott’s Annihilationism and Origen’s Universalism. 

10.6.3.1.1 Against Annihilationism 

We DO NOT teach Annihilationism. 

This heresy, made popular in the 20th and 21st centuries by both the British Anglican Priest John Stott (b. 27 April 1921 – d. 27 July 2011) and the open-theistic false teacher Clark Pinnock (b. February 3, 1937 – d. August 15, 2010), is the false teaching that after the Great White Throne Judgment, which is the Last Judgment, all the unsaved human beings and all the fallen angelic beings, including Satan the devil, will be completely and utterly destroyed in totality and their consciousness forever extinguished as they are obliterated and completely gone out of existence. The false teaching called Annihilationism opposes the orthodox historical Christian faith that warns the unsaved of eternal, physical and conscious torment in the Lake of Fire. 

Annihilationism wrongly teaches that the final state of the unsaved, known as the Lake of Fire, is death and destruction, rather than everlasting physical and conscious torment. Stott and Pinnock taught the ultimate annihilation of the wicked contrary to the teaching of Scripture which teaches that the wicked are eternally punished with physical, conscious torment in the Lake of Fire (cf. Revelation 14:11; 20:11-15; 21:8; 22:15). 

We DO NOT teach that the human soul is not immortal unless given eternal life. On the other hand, we teach that the human soul is immortal. Annihilationism wrongly teaches that God will destroy and obliterate the wicked because their souls are merely mortal, but the souls of the righteous live on because they were mortal souls given immortality. However, the souls of the unsaved are immortal and will continue on for all eternity when their souls are reunited with their physical resurrected bodies to experience the eternal punishment of physical, bodily and conscious torment forever in the Lake of Fire.  

The following cults teach the false teaching called Annihilationism: the Seventh-day Adventists, the Jehovah’s Witnesses, and the Christadelphians. The false teaching called Annihilationism has been also found among theologians in Anglicanism and Roman Catholicism.    

However, we teach that the following Scripture references literally oppose the false teaching called Annihilationism: 2 Kings 22:17; Psalm 1:6; 37:20; 52:5; 78:66; 92:7; 146:4; Ecclesiastes 9:5; Isaiah 17:2-7; 33:14; 51:8; 66:24; Jeremiah 4:4; 7:20; 21:12; 23:40; 25:9; Ezekiel 18:2; 20:47-48; Daniel 12:2; Malachi 4:1-3; Matthew 8:12; 10:15, 28; 11:24; 18:8; 22:13; 25:41; Mark 9:46-48; Romans 2:7; 6:23; Philippians 3:18-19; 2 Thessalonians 1:9; Hebrews 10:26-27, 39; James 4:12; 2 Peter 2:6; 3:7; Revelation 14:11; 20:11-15; 21:8; 22:15). 

10.6.3.1.2 Against Universalism

We DO NOT teach Universalism.

Universalism is the false teaching that every human who has ever lived, past, present and emerging, will receive salvation from the wrath of God through reconciliation with God eventually. This false teaching called Universalism denies the permanent eternal state of the Lake of Fire and the everlasting destiny of the unsaved in permanent and eternal physical and conscious torment therein.   

The heresy called Universalism was first introduced in the Church Age by the early Alexandrian tradition, and particularly Origen (cf. (185 AD – 253/4 A.D.). Origen eisegeted his false teaching called universal salvation into Acts 3:21 to include the ultimate salvation of everyone, namely the damned (unsaved) and fallen angels, including the devil. However, in Acts 3:21 the Greek term ἀποκατάστασις (apokatastasis), from the phrase ἀποκαταστάσεως πάντων “of restoration of all things,” does not teach universal salvation of every single person who has ever lived, because in the same context of Peter’s sermon he said, “And it will be that every soul that does not heed that prophet shall be utterly destroyed from among the people” (Acts 3:23). The identity of “that prophet” is the Lord Jesus Christ because He is the fulfillment of Deuteronomy 18:18 (cf. Acts 3:22). The phrase from Acts 3:21, namely ἀποκαταστάσεως πάντων “of restoration of all things” has to do with the biblical covenants made to Israel being fulfilled by the Lord Jesus Christ in the regeneration of the Earth, namely the millennial kingdom (cf. Matthew 19:28; Revelation 20:4-6). 

The following cults and pagan false religions teach Universalism: Buddhism, Roman Catholicism (Modern), Hinduism, Manichaeism, Origenism, Unitarianism, and Zoroastrianism. 

The false teachers who teach universal reconciliation are very deceptive because they also oppose Annihilationism, using the same Biblical references against Annihilationism above (see section 10.6.3.1.1 Against Annihilationism). However, those who teach universal reconciliation of every single person who has ever lived eisegete their false teaching to the following texts: Lamentations 3:31-33; Luke 3:6; John 17:2; Romans 5:12-21; 11:32; 1 Corinthians 15:22; 2 Peter 3:9; 1 Timothy 2:3-6; 1 John 2:2; 1 Timothy 4:10; Revelation 14:11. 

However, these texts directly above teach a limited scope of the atonement (a.k.a. particular redemption and reconciliation), not unlimited atonement (a.k.a. Hypothetical Universalism). 

We DO NOT teach Unlimited Atonement (see all of section 8.3 The Extent of the Atonement). Unlimited Atonement is heresy because it has Universalism motifs. 

We DO NOT teach Amyraldianism (see section 8.3.6 Against Heresies). Amyraldianism is heresy because it has universalism motifs. 

We DO NOT teach Universal Reconciliation of every single person who has ever lived, past, present and emerging (see section 8.6 The Sound Doctrines of Forgiveness and Reconciliation). 

We DO NOT teach the Roman Catholic doctrine called Purgatory (see section 6.6.6 Romanist Classification of Mortal and Venial Sins).  

We teach that the intermediate state is the period of incorporeal, interim, conscious existence of the individual between physical death and the physical bodily resurrection. We teach that after physical death in the hereafter, the physical, bodily resurrection of the departed is not immediate but yet for a future time. In other words, after physical death the resurrection is not an instantaneous or immediate resurrection, but an event in the future eschaton (cf. Daniel 12:2; John 5:28-29; 1 Corinthians 15:51-54; 1 Thessalonians 4:13-17; Revelation 6:9-11; 20:4-6, 11-15).

We teach that the intermediate state is the conscious existence of distinct locations for either the redeemed in the Lord Jesus Christ or the unsaved (i.e. the damned) between physical death and the resurrection (cf. Luke 16:26 – στηρίζω “stérizó” has the passive voice, and perfect tense which has the sense to mean a completed action with ongoing results). To this effect, we teach that there is an interim chasm permanently fixed between the two, as well as a future final chasm eternally fixed between the two in the eternal state (cf. Revelation 20:11-22:21). After physical death the redeemed and the unsaved are forever separated from each other.  

The Hebrew term that was used for heavenly is שָׁמַיׅם “shamayim” (cf. Deuteronomy 17:3; Nehemiah 9:6; Jeremiah 19:13).  

The Greek term for heavenly is ἐπουράνοις was used 19 times in the NT, each time as an adjective (e.g. John 3:12 – “if I tell you heavenly things”; 1 Corinthians 15:40 2x’s– “There are also heavenly bodies”; “but the glory of the heavenly is one”; 1 Corinthians 15:48 2x’s– “who are earthly; and as is the heavenly”; “also are those who are heavenly”; 1 Corinthians 15:49 – “bear the image of the heavenly”; Ephesians 5x’s – “in the heavenlies” 1:3; 1:20; 2:6; 3:10; 6:12; Philippians 2:10 – “will bow, of those who are in heaven and on earth”; 2 Timothy 4:18 – “and will bring me safely to His heavenly kingdom”; Hebrews  3:1 – “partakers of a heavenly calling”; Heb 6:4 “and have tasted of the heavenly gift”; Hebrews 8:5 – “and shadow of the heavenly things”; Hebrews 9:23 “with these, but the heavenly things themselves”; Hebrews 11:16 – “a better country, that is, a heavenly one”; Hebrews 12:22 – “the heavenly Jerusalem”).  According to BDAG, there are five distinct meanings in which ἐπουράνοις is used in the NT depending on the context in which the word is found. First, ἐπουράνοις can mean “being in the sky or heavens as an astronomical phenomenon” – that is, celestial bodies. For example, in 1 Corinthians 15:40, the Apostle Paul used ἐπουράνια (heavenly) as an adjective (nominative, neuter, plural) to modify celestial σώματα (bodies) and  ἐπουρανίων (heavenly) to modify δόξα (glory), when he wrote, “There are also heavenly bodies and earthly bodies, but the glory of the heavenly is one, and the glory of the earthly is another.” In the context, 1 Corinthians 15:40 refers to celestial bodies (i.e. sun, moon, and stars) that represent living, heavenly, beings in glorified bodies, according to BDAG. Second, according to BDAG Ephesians 1:20 referred to sitting in heaven. Third, according to BDAG, Ephesians 2:6; 3:10; and 6:12 refers to the powers in heaven – that is, angelic beings, more specifically, “since there is more than one heaven (cp 2 Corinthians 12:2) . . . . can be the dwelling of evil spirits.” Fourth, according to BDAG, it can refer to location – that is, “to the usage of Ephesians 1:3, to be understood locally in heaven.” Finally, according to BDAG, it can refer to heavenly things (cf. John 3:12) or heavenly goods (cf. Heb 8:5; 9:23).  

We teach that there are three major categories of heaven in Scripture: 

First, there is the atmospheric sky or breathable atmosphere which yields sky and clouds (cf. Isaiah 40:22), rain (cf. Genesis 7:11-12; 8:2), snow (cf. Isaiah 55:10), frost (cf. Job 38:29), fire (cf. 2 Kings 1:10), dew (cf. Deuteronomy 33:13), lightning and thunder (cf. 1 Samuel 2:10). What is more, the atmospheric heaven is the location where the four winds of the heavens is found and stored (cf. Psalm 135:7; Zechariah 2:6).  Also see, Genesis 28:7; 2 Samuel 22:8; 2 Kings 7:2; Job 26:11; Psalm 78:23; Malachi 3:10.   

The second category of heaven in Scripture is interplanetary space heaven (cf. Genesis 1:14-17).  The first and second Heaven along with the Earth together constitute the material universe (cf. Genesis 1:1). 

The third category of Heaven is where God dwells (cf. 2 Corinthians 12:2 – τρίτου οὐρανοῦ “third Heaven). We teach that the third heaven is the abode of God (cf. Deuteronomy 26:15; I Kings 8:30). We teach that the third Heaven is the place where God’s throne is located (cf. Revelation 4-5). It is from the third Heaven that God decrees His will upon Earth. Even though that the third Heaven is the abode of God, we teach that God is omnipresent and fills the Heavens and the Earth and God cannot be contained (cf. Jeremiah 23:24; 1 Kings 8:27; 2 Chronicles 6:18). We teach that God transcends all three Heavens. We teach that all three heavens tell of the glory of God (Psalms 19:1). We teach that all three Heavens declare the righteousness of God (Psalms 50:6). We teach that all three heavens praise God (Psalm 69:34). We teach that all three Heavens reveal that God is the Creator. We teach that the three Heavens are created realms and are not to be worshipped (cf. Exodus 20:4; Jeremiah 44:17-25). We teach that these heavens are interim Heavens because in the future, Heaven will day vanish like smoke (cf. Isaiah 51:6), be rolled up like a scroll (cf. Isaiah 34:4), and will flee from God’s presence (cf. Revelation 20:11).  We teach that God will create a new Heaven and a new Earth that will be unmarred by the effects of sin (cf. Isaiah 65:17; 66:22; Revelation 21-22). The eternal joy and glory of the completed redemption accomplished by Yahweh will be reflected in all of creation in the new heavens and the new earth (cf. Revelation 21-22).

There are terms in the OT and NT that were used to explain the location in the hereafter of the intermediate state to where the souls and spirits of the redeemed go to after physical death, namely Abraham’s bosom, paradise, and the third heaven. 

There are terms in the OT and NT that are used to explain the various locations in the intermediate state where the unsaved go to after physical death, namely, sheol, hell, the pit, and hades.

The Greek term ᾅδης (hades) occurs no less than ten times in the NT (cf. Matthew 11:23; 16:18; Luke 10:15; 16:23; Acts 2:27, 31; Revelation 1:8; 6:8; 20:13, 14). 

10.7.1 The Intermediate State of the Redeemed in the Lord Jesus Christ 

One of the titles used for the place to which the believer in the Lord Jesus Christ goes to in the intermediate state after physical death is referred to in Scripture as κόλπον Ἀβραάμ “bosom of Abraham” (cf. Luke 16:22 – “Now the poor man died and was carried away by the angels to Abraham's bosom”). What is more, in Luke 23:43, the Lord Jesus Christ assured that the thief on the cross who believed in the Lord Jesus Christ and defended the Lord Jesus Christ and died next to the Lord Jesus Christ on the cross that he would be with the Lord Jesus Christ in a place called παράδεισος (paradeisos) “paradise” because the text reads, “And He said to him, ‘Truly I say to you, today you shall be with Me in Paradise.” The Greek term παράδεισος (paradeisos) has the sense to mean an enclosed garden park. For the believer in the Lord Jesus Christ, "paradise” refers to a place of blessedness in the intermediate state in God’s presence (cf. 2 Corinthians 12:4). This paradise also refers to a place of rest for the redeemed in the Lord Jesus Christ where the redeemed from the nations have access to the tree of life in the eternal state (cf. Revelation 2:7). 

We teach that there is an intermediate state of Heaven in between physical death and the future bodily resurrection for those who have been redeemed by the Lord Jesus Christ. 

We teach that believers in the Lord Jesus Christ are promised that nothing, including death will ever separate them from the Lord Jesus Christ. Therefore, the intermediate state for the redeemed in the Lord Jesus Christ is immediate entrance after physical death into the salvific presence of the Lord Jesus Christ (cf. Romans 8:38-39). 

We teach that believers are assured that death brings them immediately into the presence of Christ and being in His presence is preferred to that of this present life (cf. 2 Corinthians 5:6-8; Philippians 1:21-23).

We teach that when Jesus Christ returns at the Rapture before the Tribulation, Jesus will bring with Him believers who died previously during the dispensation of the Church Age (cf. 1 Thessalonians 4:14).

We teach that in the intermediate state rewards are not yet fully distributed until the physical bodily resurrection (cf. 2 Timothy 4:8— “in the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all who have loved His appearing”). 

We teach that saints who have passed on to the hereafter in the intermediate state may possibly have an intermediate body because such was the case at the transfiguration episode when Moses and Elijah appeared in bodily form before the physical bodily resurrection (cf. Matthew 17:1-8; Mark 9:2-8; Luke 9:28-36; also see Matthew 27:50-53). 

10.7.2 The Intermediate State of the Unsaved 

We teach that the intermediate state of the unsaved is an interim period and place of torment (i.e. sheol/hades/hell) before the Great White Throne Judgment when there will be the bodily resurrection of the unsaved and their permeant sentence to the Lake of Fire (cf. Deuteronomy 32:33; Psalm 16:10; Acts 2:27, 31). 

We teach that the unsaved are disembodied in torments in the intermediate state before their final place of punishment. We teach that Sheol, Hades and Hell are all synonymous terms in Scripture to identify the place of interim present torment of the unsaved during the intermediate state, in between physical death and the bodily resurrection of the unsaved at the Great White throne judgment (cf. Luke 16:23). For the unsaved in the intermediate state immediately after physical death, we do not teach Annihilationism or “soul sleep”, but instead we teach an interim period of conscious torment where there is a consciousness of judgment, denied requests for relief, pain, infinite despair, regret, memory, weeping, thinking, talking and feeling. We teach that after the interim of hell, the unsaved will be bodily raised to then be judged and permanently sentenced to the Lake of Fire for all eternity (cf. Revelation 20:11-15).  

We teach that in the future eschaton at the Great White Throne Judgment, Hades (Hell) will be placed in the Lake of Fire, which will be the place of eternal punishment of the unsaved in the eternal state (cf. Revelation 20:14-15).   

10.7.3 Against Heresies

We DO NOT teach the following heresies that twist Scripture concerning the Intermediate State, namely, 

(1) purgatory, 

(2) soul sleep, 

(3) and the harrowing of hell. 

10.7.3.1 Purgatory

We DO NOT teach the Roman catholic heresy called purgatory. 

We DO NOT teach the Roman Catholic heresy called limbo. 

The false teaching called purgatory is based off an obscure passage in the apocrypha, namely 2 Maccabees 12:45, which reads, “But if he was looking to the splendid reward that is laid up for those who fall asleep in godliness, it was a holy and pious thought. Therefore he made atonement for the dead, so that they might be delivered from their sin” (NRSV). Roman Catholics appeal to 2 Maccabees for their heresy called purgatory because they cannot find any biblical support. However, the book of 2 Maccabees is not authoritative because it is not canonical. Romans Catholics teach that people who have already received the grace of God in salvation need to still be cleansed of unconfessed, venial sins after physical death in a place called purgatory. 

However, the genuine believer in Jesus Christ is forgiven of every sin they have committed because 1 John 1:9 reads, “Faithful He is and just in order that He may forgive us our sins and might cleanse us from all unrighteousness.”  1 John 1:9 is antithetical to the Roman Catholic doctrine called Purgatory. According to Romanists, Jesus’ blood is not the only cleansing for sin. Roman Catholics wrongly teach that after death only Roman Catholics “who die in God’s grace and friendship, but still imperfectly purified” . . . they argue . . . “undergo purification through the cleansing fire of purgatory as a prerequisite to achieve holiness necessary to enter the joy of heaven.”

Purgatory is false teaching. According to Roman Catholics, some sins need to be purified in the fires of purgatory. However, 1 John 1:9 reads, “from all unrighteousness.” We teach that only the blood of Christ can cleanse the believing sinner. To this effect, 1 John 1:9 is antithetical to the Roman Catholic future place called Purgatory, because the Apostle John used the present tense in the eimi verb “Faithful He is and just.” The present tense reveals that the believing sinner does not have to wait for a future made up place called purgatory to have their sins forgiven and their guilt expiated. Believers who are going through progressive sanctification and are confessing at present are being cleansed by Christ now at present because the verbs “he may forgive” and “might cleanse” are not in the future tense (cf. 1 John 1:9). Therefore, the believing sinner does not have to wait for a mythical intermediate state of purging and cleansing in the made-up land called purgatory. Purgatory is a place that Roman Catholics made up in their imagination where they claim those who die in God’s grace are punished and purified by fire for sins that they claim they were already forgiven for. Roman Catholics conflate justification with sanctification and apply made-up scenarios for the intermediate state called purgatory. The doctrine of purgatory is a deadly fiction of the devil which attempts to nullify and deny the cross of Christ, misrepresents the mercy of God, and overturn and destroy the Christian faith and hope. 

10.7.3.2 Soul Sleep

We DO NOT teach the heresy called soul sleep (cf. Luke 20:38; Luke 23:43-46).  

(See sections 10.3.5 Against Heresies and 10.6.2.1 The Physical Death of the Saints (the Saved) – “Those that Sleep”).

We agree with the Westminster Confession of faith [except we come from the biblical trichotomist position (cf. 1 Thessalonians 5:23)] against “soul sleep” which reads, “The bodies of men after death return to dust, and see corruption; but their souls (and spirits), (which neither die nor sleep), having an immortal subsistence, immediately return to God who gave them.  The souls (and spirits) of the righteous, being then made perfect in holiness, are received into the highest heavens, where they behold the face of God in light and glory, waiting for the full redemption of their bodies” (Westminster Confession, 32:1; cf. Ecclesiastes 12:7). 

We teach that the souls and spirits in the intermediate state are truly alive, conscious and not sleeping (cf. Luke 16:22-31).

We teach that “resting” in the intermediate state is not synonymous with the soul “sleeping.” We teach that even though souls in the intermediate state are resting, these souls are awake and conscious (cf. Rev.  14:13).  They are yet in an interim state of waiting for the bodily resurrection (cf. 1 Thessalonians 4:16-17).

We teach that the term “sleep,” when used as a euphemism for the believers’ deaths, refers to the sleep of the body only (cf. Matthew 27:52; John 11:11-13; 1 Corinthians 11:30; 15:20, 51; 1 Thessalonians 4:14; 5:10).  

10.7.3.3 Harrowing of Hell 

We DO NOT teach the harrowing hell.

We DO NOT teach that the Lord Jesus Christ, after His physical death on the cross, went to hell (hades) for an intermediate incorporeal interim before His physical, bodily resurrection from the dead.  

The following Scripture verses that refute the heretical view called the “harrowing of hell” are:

 Psalm 16:10-11 – “For You will not abandon my soul to Sheol, nor will You let Your Holy One see decay. You have made known to me the path of life; You will fill me with joy in Your presence, with eternal pleasures at Your right hand” (cf. Acts 13:35, 37; see Acts 2:25-28).

Luke 23:43 – “And He said to him ‘Truly I say to you, today you shall be with Me in Paradise.” 

John 19:30 – “Therefore when Jesus took the sour wine, He said "It has been finished." And having bowed the head, He yielded up the spirit.”

In the pathology of the physical death, universal research has indicated that it takes just over 72 hours for a physical body to start to decompose after physical death (cf. Psalms 16:10-11; Acts 13:35; 37; Acts 2:25-28). 72 hours is approximately 3 days – after the Lord Jesus Christ physically died on the cross, He was bodily raised from the dead on the third day, just exactly before the second stage at physical death that the physical body starts to decompose (cf. Hosea 6:2; Matthew 17:22-23;  20:19; Mark 10:34; Luke 18:33; John 20:1;1 Corinthians 15:4).  

We teach that the Lord Jesus Christ’s physical body went into the grave, not hades. 

We teach that the Lord Jesus Christ’s human soul and spirit did not go to Sheol/Hades.

We DO NOT teach that Ephesians 4:8-9 and 1 Peter 3:18-19 have the meaning that the Lord Jesus Christ went to hell after physical death for an interim period to preach to the unsaved, for the purpose of leading them out of the captivity of hell for a second chance for salvation after death. 

10.7.3.3.1 Christ’s Descent (cf. Ephesians 4:8-9)

We DO NOT teach that Christ’s descent (cf. Ephesians 4:9) after physical death means that He descended into Hades (i.e. heresy 1). 

We DO NOT teach that Christ’s descent (cf. Ephesians 4:9) means coming to Earth in His incarnation and physical death (i.e. heresy 2). 

 We DO NOT teach that Christ’s descent (cf. Ephesians 4:9) means the descent of the exalted Christ in the Spirit on the day of Pentecost (i.e. heresy 3). 

Conversely, we teach that the sense of Ephesians 4:9, which reads, “Now what is "He ascended," except that He also descended into the lower regions of the earth?” has the sense to mean the physical death of Christ’s physical body and subsequent burial of His physical body.  

We teach that to discover the correct objective answer to the question, “What does it mean that Christ ‘had descended into the lower parts of the earth?’”, one must consider the exegesis of the Author’s intended meaning.

For example, The Greek grammar construction that is rendered in English – “except that he also descended” shows that His descent preceded His ascent (cf. Ephesians 4:8). Therefore, heresy (3) above cannot harmonize with the sense of Eph 4:9-10.

Next, when Paul used the verb κατεβη – that is, ‘He descended,’ the only sphere that Paul had mentioned with the verb κατεβη explicitly was “earth” (v. 9). The only other sphere in the context is the heavens (e.g. v. 10).   

“. . . He descended into the lower regions of the earth . . .”

The genitive της γης ‘of the earth’ must be joined to its antecedent τα κατωτερα ‘the lower parts’ in order to determine locale. This genitive is partitive as Paul described a portion of the Earth, namely the low-lying parts – that is, in the ground or the grave. The regions of the earth and the regions of the Heavens are the regions that are mentioned in this context. Therefore, a descent is from Heaven to Earth, namely the lower regions of the Earth in the sense of being buried, but not from Earth to Hades. Jesus did not ascend from Hades, but He did ascend from the Earth (cf. John 8:21-23; 16:28). Therefore, heresy (1) above cannot harmonize with the sense of Ephesians 4:9-10.

The sense of the author’s intended meaning is that the descent has to do with the burial of the Lord Jesus Christ after His penal-substitutionary death on the cross. This fits better with Ephesians 4:10, namely, “He who descended is Himself also He who ascended far above all the heavens, so that He might fill all things.” 

We thank God the Father through our Lord Jesus Christ for the resurrection of the Lord Jesus Christ. 

We teach that the Lord Jesus Christ has defeated the devil, sin and death.

We teach that the Lord Jesus Christ has provided redemption for everyone who would ever trust in the Lord Jesus Christ to be saved from the coming wrath of God. 

We teach those whom the Lord Jesus Christ has redeemed are the recipients of gifts to build up the Church and these gifts are all of grace (cf. Ephesians 4:7-8; 11-12 – see section 7.3 on Spiritual Gifts).

10.7.3.3.2  Christ’s Proclamation of Triumph (cf. 1 Peter 3:18-19)

We DO NOT teach that the Lord Jesus Christ went to hell/hades after His physical death to preach to both fallen angels and the departed unsaved in their incarceration in hell/hades. 

We DO NOT teach Wayne Grudem’s position that 1 Peter 3:18-19 has the sense to mean that the Lord Jesus Christ preached through Noah to the rebellious inhabitants of the Antediluvian Age (pre-flood Earth after the fall of man).  

Conversely, we teach this passage has to do with Christ’s proclamation of triumph over His enemies in the spiritual incorporeal realm. This proclamation took place after His resurrection, because 1 Peter 3:18 reads, “having been put to death in the flesh, but made alive in the spirit.” The Greek term used for the English phrase, “having been made alive,” is from the Greek term ζῳοποιέω (zóopoieó). The Greek term ζῳοποιέω (zóopoieó) in 1 Peter 3:18 has the form of an aorist (tense) passive (voice) participle (mood) nominative (case) singular (number) masculine (gender). It is a combination of two Greek words, zōgréō, "alive" and poiéō, "make". So, it literally means “make alive” and it is describing the resurrection of the Lord Jesus Christ and His spiritual physical glorified resurrected body. 

Connected to His resurrection in 1 Peter 3:19 is the phrase, “in which also He went and made proclamation.” So, this proclamation of triumph took place after the resurrection of the Lord Jesus Christ’s physical glorified resurrected body. We teach that the proclamation did not occur during the time frame between His death and resurrection. 

The Greek verb translated into the English phrase, “made proclamation” is from the Greek word  κηρύσσω (kérussó) and has the sense to mean “proclaiming or announcing an act publicly.” So this was not an evangelistic message meant to save fallen angelic spirits or previously dead unsaved people, but instead this was a proclamation of triumph of the Lord Jesus Christ over His enemies in the spiritual realm which included fallen angels among whom was Satan the devil (cf. Colossians 2:15, Hebrews 4:14-15, Revelation 1:17-18). 

We teach the sound doctrine called the physical resurrection of the body.  We teach that both the OT and the NT teach the physical resurrection of the body (cf. Genesis 22 together with Hebrews 11:17-19; Job 19:26; Psalm 16:9-11; Isaiah 26:19-20; Daniel 12:1-2; Luke 14:4; John 5:29; Philippians 3:11; Hebrews 11:17-19, 35; Revelation 20:4-6, 11-15). 

We teach that those who deny the bodily resurrection have denied the Christian faith, denied life after death, and unless they repent they will die in their sins (cf. Matthew 22:23; Acts 23:8; 1 Corinthians 15:12). 

There were people bodily raised from the dead in the OT (cf. 1 Kings 17:21, 22; 2 Kings 4:32-36; 2 Kings 13:21) and in the NT (cf. Matthew 9:24-25; 27:52-53; Luke 7:14-15; John 11:43-44). These bodily resurrections occurred in space and time before the resurrection of Jesus Christ. However, Jesus Christ is the first Person to have a physical resurrection with a glorified body (cf. 1 Corinthians 15:20; Colossians 1:18; Revelation 1:5; 18; 3:14) and although the bodily resurrection of Jesus Christ occurred in space and time the significance and power of the resurrection of Jesus Christ transcends space and time (cf. Romans 8:11; 1 Corinthians 6:14; 15:20-22; 2 Corinthians 4:14; Philippians 3:9-10; 2 Timothy 1:10; 2:11).  

We teach that the bodily resurrections in the book of Acts were signs to authenticate the apostolic office for the history and spread of Christianity (cf. Acts 9:40-41; 20:9-12). 

We teach that those who deny the physical resurrection are false teachers and as such they also deny the physical resurrection of Jesus Christ (cf. 1 Corinthians 15:13).

10.8.1 The Nature of the Resurrection of the Body

The Scriptures reference categories of resurrections. For example, there is the spiritual resurrection in regeneration when God the Holy Spirit causes a person to be “born again” raising them from spiritual death to spiritual life (cf. John 3:3-8; Ephesians 2:1-6a; Colossians 3:1; Titus 3:5). Secondly, there is the current forensic resurrection of the believer in Jesus Christ before physical death where they are seated with Christ in the heavenlies, i.e. raised and seated with Christ in the courts in Heaven before physical death (cf. Romans 6:4-5; Ephesians 2:5-6; Colossians 2:12-13). Finally, there is the physical, bodily resurrection (cf. Job 19:25, 26; Psalm 16:9; John 5:28-29; 1 Corinthians 15:44). 

We teach that the physical/bodily resurrection of Jesus Christ is central to the sound doctrine of the resurrection of the body (cf. Romans 4:25; 1 Corinthians 15:20).

We teach that Jesus Christ is the first Person to be physically resurrected from the dead with a glorified body (cf. Luke 24:39; John 20:27; 1 Corinthians 15:20; Colossians 1:18; Revelation 1:5; 18; 3:14). 

We teach that the resurrection body is physical/material (cf. Luke 24:39; John 20:27; 1 Corinthians 6:13-15; 15:42-49).  

We teach that every single person who has ever lived from among the sons and daughters of men (i.e. the entire human race) will have a physical, bodily resurrection either for eternal life or for eternal judgment (e.g., John 5:28-29 – “Do not marvel at this; for an hour is coming, in which all who are in the tombs will hear His voice, and will come forth; those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment”).

One of the principal texts in the Word of God that teaches the physical resurrection of the body is 1 Corinthians 15. 

From 1 Corinthians 15:42-44, the apostle Paul did not suggest by using the distinction of terms σῶμα ψυχικόν  (sōma psychikon – NASB 1995 “natural body”) versus σῶμα πνευματικόν (sōma pneumatikon – NASB 1995 “spiritual body”) that the “spiritual body” is not material. Instead, the sense of the apostle Paul’s distinction concerns the abilities, adaptations, and powers of the soulish, present body before physical versus the resurrected, spiritual, glorified body for the believer who has been bodily resurrected from the dead. The correct translation of σῶμα ψυχικόν (sōma psychikon) is not “natural body” (e.g., NASB 1995) but instead “soulish body.” We teach that the present body or “soulish body” is under the principle of thermodynamics and decay, but the glorified, resurrected “spiritual body” is also under the definition of a physical body and not merely a spirit (cf. Luke 24:39; John 20:27). What’s more, 1 Corinthians 15:44 clearly teaches a distinction between psyche (soul) and pneuma (spirit). For instance, the Apostle Paul, in his defense of the physical, bodily resurrection, made a distinction between the ψυχικός (psuchikos) body and the πνευματικός (pneumatikos) body when he wrote, “it is sown a soulish body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body. So also it is written, “The first MAN, Adam, BECAME A LIVING SOUL.” The last Adam became a life-giving spirit.” 

We teach the redemption of the physical body (cf. Romans 8:23-26; 1 Corinthians 6:13-20). We teach that when Jesus Christ died on the cross in propitiation for the sins of everyone who would ever believe in Him to be saved from the wrath of God, Jesus Christ died for the entire person who would ever believe in Him (cf. 1 Thessalonians 5:23). We teach that the full, complete, glorified benefits of the atonement made by Jesus Christ for those who would ever believe are not completely realized until the physical resurrection of the bodies of those whom Jesus Christ came to save and make forever immortal (cf. 1 Thessalonians 5:23). We teach that those who have wrongly substituted the Greco-Roman Gnostic pagan dichotomist constitution of man in place of the biblical Pauline tripartite constitution of man do not teach correctly on the physical resurrection of the body (cf. 1 Corinthians 15:44; 1 Thessalonians 5:23). 

We teach that the physical resurrection of the body is the resurrection of the same present body that physically dies and is buried in the ground perishable (e.g., “it is sown a perishable body” cf. 1 Corinthians 15:42). This one and the same physical present body is raised from the dead an imperishable body (cf. 1 Corinthians 15:35-57). 

10.8.2 The Order of the Resurrection of the Body

We teach the following order of the resurrections: 

Jesus Christ (cf. 1 Corinthians 15:20-23) 

Those who are Christ’s at His coming (cf. 1 Corinthians 15:20-23)

The two witnesses in the middle of the Tribulation (cf. Revelation 11:11-12)

The OT saints at the end of the Tribulation (cf. Daniel 12:1-2)

The Tribulation martyrs at the end of the Tribulation (cf. Rev. 20:4-6)

The Unsaved at the Great White Throne Judgement (cf. Revelation 20:11-15)

Although there were people in the OT and NT that were raised from the dead as well as saints resurrected accompanying Christ’s resurrection (cf. Matthew 27:52-53), we teach that Jesus Christ is the first Person to be physically/bodily raised from the dead with a glorified body (cf. 1 Corinthians 15:20; Colossians 1:18; Revelation 1:5; 18; 3:14). 

We teach that the time of the resurrection will come at the end of human history in the eschaton (i.e., during the millennial kingdom and at the end of the millennium (cf. Revelation 20:1-15). We teach that the resurrection of the unsaved takes place specifically at the time of the Great White Throne Judgment and is also referred to in Scripture as the “resurrection of the wicked” (cf. Acts 24:15) and the “resurrection of judgment” (cf. John 5:29). 

We DO NOT teach that there will be a general resurrection of every single person who has ever lived, of both saved and unsaved, rising at exactly the same time at the Great White Throne Judgment. 

We teach that the saved and the unsaved do not rise at the same time (cf. Daniel 12:2; 1 Corinthians 15:22-23; Philippians 3:11; Hebrews 11:35; Revelation 20:4-6). 

We teach that the first resurrection will take place in the beginning of the Millennial Kingdom and will be the resurrection of the saved (cf. Revelation 20:4-6). 

We teach that the second resurrection will take place 1,000 years later after the first resurrection (right after the Millennial Kingdom) and it will be the resurrection of the unsaved (cf. Revelation 20:11-15).   

10.8.3 The Resurrected Bodies of the Saints

We teach that the resurrected bodies of the saints will be like Jesus Christ’s glorified body (cf. Philippians 3:21; 1 John 3:2; 1 Corinthians 15:49). We teach the constitution of the resurrection body will not be a pure spirit, but rather that the body will be a genuine body (e.g., hands, feet, flesh, bones, etc. and engaged in eating and drinking cf. Luke 24:39-43). We teach that the resurrected bodies of the saints will be an incorruptible imperishable body, that is, a physical body that cannot die (cf. 1 Corinthians 15:42-43; Revelation 21:4). 

We teach that the resurrection bodies of the saints will be glorified and will be a physical spiritual body in which the spiritual aspect of the constitution of man will control the physical body (cf. 1 Corinthians 15:44 “it is sown a soulish body, it is raised a spiritual body. If there is a soulish body, there is also a spiritual body”). 

We teach that the resurrection bodies of the saints will be glorified bodies fit for the new heavens and the new earth to perform great amazing works in service for God in Jesus Christ, in perfect communion with God forever and ever (cf. Revelation 22:3-5).   

10.8.4 The Resurrected Bodies of the Unsaved

We teach that the resurrected bodies of the unsaved will be to shame and everlasting contempt and for eternal burning in unquenchable fire (cf. Isaiah 1:31; 66:24; Daniel 12:2; Revelation 20:12-13). 

We teach that the unsaved will come forth at the Great White Throne Judgment and receive resurrected bodies to suffer in their physical bodies the eternal everlasting punishment from God in the Lake of Fire (cf. Matthew 25:41-46; Revelation 20:11-15). 

The Scriptures reveal that the unsaved will be judged according to their works with the penalty inflicted proportionate to the degree of their sinfulness, and the unsaved will then be cast into the Lake of Fire (cf. Revelation 20:12-15). 

This eternal punishment of the unsaved, with their resurrected bodies, is the consequence of when physical death and spiritual death merge together, constituting eternal death called the “second death”, where conscious and physical bodily torment is made permanent.

We teach that God is the One and Only Sovereign Judge, Jury and Executioner over all the final judgments of time and eternity (cf. Genesis 18:25; Ecclesiastes 3:17; 12:14; Psalm 96:13; 98:9; Isaiah 11:4).  To this effect, the purpose of final judgment of the saved out of mankind, of the unsaved out of mankind, the judgment of the nations, the judgment of the angelic realm, and the judgment of the heavens and the earth are all for the glory of God.  

10.9.1 The Purpose of Final Judgment 

The essential purpose of final judgment is to reveal the works of the individual and to reward him accordingly, not to determine one’s destiny, because one’s destiny for either heaven or hell has already been determined by God (cf. Acts 13:48; Romans 9:14-23; 1 Thessalonains 5:9; 2 Peter 2:3; 1 Peter 2:8; Jude 4; Revelation 20:12-13, 15).  

We teach that the One who judges will be the Lord Jesus Christ, for He is the mediating Judge in the final judgments of mankind (cf. Matthew 25:31-46; John 5:22-23; Acts 17:31; 2 Timothy 4:1, 8; Hebrews 12:23).  

10.9.2 The Final Judgment of the Saved

We teach that at physical death or Rapture at Christ’s coming for His church, the souls and spirits of those who have been born again and trusted in Jesus Christ for salvation from the wrath of God will pass immediately into the presence of Jesus Christ and remain in the intermediate state until the first resurrection when soul and spirit are reunited with the glorified physical resurrected body.  

We teach that during this intermediate state between the Rapture and the return of Christ in glory to the Earth all believers of the Church Age will be judged and evaluated by Christ for their faithfulness to biblical Christianity in what they did in the body, whether good or bad, with consequent rewards or loss of rewards (cf. 1 Corinthians 3:12-15).   

We teach that the final judgment of the saved is part and parcel with God’s eternal decree to grant the saved eternal life and the promise of the eternal inheritance in Christ Jesus (cf. John 5:24; 6:39-40, 44, 54; 8:51; 11:25-26; 1 Corinthians 3:15; 11:30-32; 1 Thessalonians 1:10; 5:9; Hebrews 9:15; 1 Peter 1:3-4). 

10.9.2.1 The Judgment Seat of Christ 

We teach the test of the Church Age is the Great Commission, and the authority behind this statement is the Lord Jesus Christ who said, “Go therefore, and make disciples of all the nations baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age” (cf. Matthew 28:18-20; emphasis on verse 20). To this effect, every Church Age saint will stand before the judgment seat of Christ and give an account of their participation in and faithfulness to the Great Commission (cf. Romans 14:10-12; 1 Corinthians 3:10-4:5; 2 Corinthians 5:1-10). 

The statement made by Jesus Christ, “teaching them to observe all that I commanded you”, reveals the summation of all the imperative commands found in the NT from both Jesus Christ and all His authorized apostles. The NT was written in Koine Greek (e.g., Koine Greek (ἡ κοινὴ διάλεκτος, hē koinḕ diálektos, lit. 'the common dialect' of the first century society in which the NT was composed). In Koine Greek the imperative mood is the feature of Greek verbs that expresses the mood of command. Therefore, the imperative commands in the NT are nonnegotiable commands from Jesus Christ and His apostles concerning God’s will for believers in the Church Age to obey (cf. Romans 12:1-2). 

We teach that the Judgment Seat of Christ is chronologically before the Great White Throne Judgment and that these two distinct judgments do not occur at the same time nor can they be conflated into one general judgment. 

We teach that every truly born-again person in the Church Age will stand before the judgment seat of Christ and will not ultimately be condemned to eternal torment (cf. John 5:24; 6:39-40, 44, 54; 8:51; 11:25-26; Romans 14:10; 1 Corinthians 3:15; 11:30-32; 1 Thessalonians 1:10; 5:9).

Rewards and Loss of Rewards 

We teach that because of the vicarious atonement accomplished by the active obedience of the perfect life that Jesus Christ lived and the passive obedience of the death that Jesus Christ physically died in substitution for the elect on the cross and His subsequent resurrection from the dead for the elect’s justification, the saved are not destined for wrath but instead receive eternal life and eternal inheritance in Jesus Christ. In that sense, everyone who would ever believe in Jesus Christ to be saved from the wrath of God receives the reward of eternal life and eternal inheritance (cf. Acts 20:32; Romans 8:17; Galatians 3:29; Ephesians 1:11=14, 18; Colossians 1:12; 3:23-24; Titus 3:7; Hebrews 6:17; 9:15; 1 Peter 1:3-12). 

We teach that there are rewards for those in the Church Age who are faithful to their stewardship of the manifold grace of God (cf. 1 Corinthians 3:10-4:5; see Luke 19:11-26). 

We teach that rewards are given to believers in Jesus Christ who love Christ, faithfully serve Him through the imperative commands in the NT, and persevere through trials when tested by God (cf. 2 Timothy 4:8; James 1:12). 

Ὁ νικῶν – The [one] overcoming

We teach that the Lord Jesus Christ is the Overcomer Who has overcome the world, sin, death and the devil (cf. John 16:33; Romans 3:4; 1 John 5:4; Revelation 3:21; 5:5; 17:14). 

We teach that the one overcoming is the faithful believer in Christ who repents of sin and follows the Lord Jesus Christ, listens to Him and obeys what He commands, and as such, will inherit rewards in the eternal state (cf. Romans 12:21; 1 John 2:13, 14; 4:4; 5:4, 5; Revelation 2:7, 11, 17, 26; 3:5, 12, 21, 12:11; 15:2; 21:7). 

The rewards for those who are faithful (“the one overcoming”) in the Church Age stewardship of the manifold grace of God include crowns, white clothing, and thrones to reign with Christ over the nations. We teach that the one overcoming is the faithful believer in Jesus Christ who overcomes the world, the flesh and the devil, because Jesus Christ has overcome the world, sin, death and the devil (cf. Genesis 3:15; Psalm 110:1; Hebrews 2:14; 1 John 3:5, 8).     

Crowns

Believers who are faithful in their stewardship will receive crowns for their faithfulness, namely the crown of life, the crown of righteousness and the crown of glory. Believers in Christ who practice agapaw love and do not grow weary, but overcome persecution and temptation, will in the eschaton receive the crown of life (cf. James 1:12; Revelation 2:10). Believers in Christ who pray for His return and to all who are loving His appearing will receive the crown of righteousness (cf. 2 Timothy 4:8). Believers in Christ who faithfully practice their spiritual gifts and those who are faithful in their offices will receive the crown of glory (cf. 1 Peter 5:4). We teach that all these crowns are rewards for believers who are faithful and all these crowns are incorruptible (cf. 1 Corinthians 9:25; Revelation 3:11). 

White Clothing 

Believers who persevere will be clothed in white. This is a picture of the righteousness of Christ that clothes the believing sinner and provides the proper clothing in order to be granted entrance into Heaven and the marriage supper of the Lamb (cf. Matthew 22:1-14; Luke 14:7-15; 15:22-24; Romans 13:14; Galatians 3:27; 2 Corinthians 5:1-5; Revelation 3:4-5, 18; 19:8, 14). 

Thrones 

Believers who suffer and overcome the world will reign with Christ and will receive thrones to participate in the Millennial Kingdom where they will reign with Christ for 1,000 years, judging angels and nations (cf. 1 Corinthians 6:3; Revelation 2:26-27; 3:21; 20:4-6).  Other rewards for the overcomer include receiving access to eat from the tree of life in the paradise of God (cf. Revelation 2:7); being given some of the hidden manna, and a white stone and a new name on the stone that no one knows except the one who receives it (cf. Revelation 2:17); and being given the morning star (cf. Revelation 2:28). Further Jesus will not erase the overcomer’s name from the book of Life but rather will confess the overcomer’s name before God the Father and His angels (cf. Revelation 3:5); “He who overcomes, I will make him a pillar in the temple of My God, and he will not go out from it anymore; and I will write on him the name of My God, and the name of the city of My God, the new Jerusalem, which comes down out of heaven from My God, and My new name” (Revelation 3:11-12);  And to the church that met in Laodicea, Jesus promised the following, “He who overcomes, I will grant to him to sit down with Me on My throne, as I also overcame and sat down with My Father on His throne” (Revelation 3:21). 

Loss of Reward 

We teach that there will be some believers who will suffer loss of rewards, most likely due to apathy, worldliness, bad attitudes, lack of discernment, the implementation of military, medical, educational and business pragmatism, and not living in the light of the imminent return of Christ (i.e. not a habitual practice but nevertheless regrettable and perhaps frequent lapses into foolishness). It is possible to lose one’s crown and rewards (cf. 1 Corinthians 3:15; 11:28-32; Revelation 3:11). 

10.9.2.2 The Final Judgment of the Old Testament Saints

We teach that the final judgment of OT saints will result in everlasting life and rewards based on the Grace of God and the gracious inheritance that God has promised them in the biblical covenants (cf. Daniel 12:1-2; Romans 11:29; Hebrews 11:4, 5, 6, 7, 8, 10, 13-16, 19, 26, 35). 

10.9.2.3 The Final Judgment of the Tribulation Saints

Those who are regenerated in the seven-year Tribulation Age will be some of the most faithful saints the Earth has ever known. Therefore, because of the atonement of Jesus Christ on their behalf, the tribulation saints will receive great rewards in the Millennial Kingdom and the eternal state (cf. Matthew 25:14-30; Revelation 7:14-17; 20:4-6). 

10.9.3 The Final Judgment of Future Restored and Living Israel   

We teach that there is a national revival of the nation of Israel during and at the end of the Tribulation and in connection with the Second Coming (cf. Revelation 7:1-8). We teach that during this time the nation of Israel will be restored (cf. Zechariah 12:10-14; Romans 11:1-36). We teach that before the Israelites enter the land in preparation for the Millennial Kingdom, they will be judged by Christ in the wilderness (cf. Ezekiel 20:33-38). We teach that at this time those who were rebellious will be separated and killed. We teach that the Scriptures indicate that only 1/3 of the nation will survive the Tribulation and the judgment (cf. Zecheriah 13:8-9). It is very likely that the believing faithful tribulation Israelites are pictured by the five virgins in Matthew 25:1-13.  

10.9.4 The Final Judgment of the Nations

We teach that God is the Sovereign Creator of the Nations (cf. Genesis 10-11). We teach that Jesus Christ is the Judge over the nations and has decreed the final judgment of the nations (cf. Matthew 25:31-32). We teach that the final judgment of the nations has been prophesied in Scripture and one of the titles of this final judgment of the nations is called the Sheep-Goat Judgment (cf. Joel 3:1-2; Matthew 25:31-46). We teach that the evaluation of this judgment of the nations will be measured by how one treated believing Israelites and how one treated those who belong to Jesus Christ (cf. Matthew 25:34-40). The positive results of this final judgment is purposed to reveal who from the nations are sheep and will enter the Millennial Kingdom and eternal life (cf. Matthew 25:33-40). The negative results of this final judgment of the nations is to reveal who are the goats and as such will be killed and sentenced to hell (cf. Matthew 25:41-46). The rewards for the nations in the eternal state has been described in Revelation 21-22 (cf. Revelation 21:24, 26; 22:2). 

10.9.5 The Final Judgment of Satan and Fallen Angels

We teach that the devil’s fate is eternal punishment forever in the Lake of Fire (cf. Matthew 25:41).We teach that in the middle of the Tribulation the devil will lose his position and ability to access heaven and he will be cast out of Heaven (cf. Revelation 12:7-9). We teach that at the beginning of the Millennial Kingdom, the devil will be bound and thrown into the Abyss (cf. Revelation 20:1-3). We teach that after the devil’s release from his incarceration, he will lead a final rebellion at the end of the Millennial Kingdom but will lose again and be cast into the Lake of Fire where he will be tormented day and night, forever and ever in the eternal state (cf. Revelation 20:7-10). 

See Section 4.6.1 – The Legal Troubles of the Devil and the Fate of Fallen Angelic Beings. 

10.9.6 The Great White Throne Judgment 

We teach that the final judgment of the unsaved will be at the Great White Throne Judgment (cf. Revelation 20:11-15). We teach that after the final rebellion of Gog and Magog at the end of the Millennium (cf. Revelation 20:7-10), all the unsaved from humanity will be dead and waiting for their resurrection and final judgment. We teach that all the unsaved dead of all time periods and dispensations will be resurrected and brought before God to be judged at the Great White Throne Judgment. We teach that at this judgment all the dead who are resurrected will be judged on the basis of how they lived during their lifetimes, and they will be judged according to their deeds, which determine the degree of their eternal punishment in the Lake of Fire forever in the eternal state (cf. Revelation 20:11-15). We teach that death and Hades (Hell) will be thrown into the Lake of Fire. 

When it comes to the judgment of mankind, we teach that the God-man Christ Jesus will return to judge not disembodied spirits but physically resurrected embodied men and women (cf. Matthew 10:28; 25:31-46; John 5:25-29; 1 Thessalonains 4:16-17; Revelation 20:11-15). 

We uphold and teach the biblical references to the final judgment of eternal punishment, as well as the biblically described eternal features of this punishment, such as the unquenchable fire, the everlasting shame, the "worm" that never dies, and the smoke that rises forever. We teach the biblical doctrine of eternal conscious torment of the non-believers or sinners in the Lake of Fire forever as the final judgment for the unsaved of humanity and fallen angels for all eternity (cf. Isaiah 66:24; Matthew 25:41; Mark 9:41-50; John 5:22; Revelation 20:10, 15). 

10.9.7 The Judgment of the Heavens and the Earth

We teach that after the regeneration of the Earth in the Millennial Kingdom (cf. Matthew 19:28; Romans 8:18-22) the Heavens and the Earth will flee and there will be found no place for them during the Great White Throne Judgment (cf. 2 Peter 3:10; Revelation 20:11). 

We teach that the final judgment of the Heavens and the Earth will result in a completely new creation model that will replace the current Earth with a redeemed and glorified Earth because God will create the new heavens and the new earth for the eternal state (cf. 1 Corinthians 15:24-Revelation 21:1-7; see all of chapters 21-22).

10.9.8 Against Heresies 

We DO NOT conflate all the final judgments together into the General Judgment error of the A-millennialist.  

A-millennialists wrongly teach that there is no separate believer’s judgment at all, but only one resurrection and one judgment that will occur at the Second Coming.

A-millennialists wrongly teach that the Judgment Seat of Christ (cf. 2 Corinthians 5:10) and the Judgment Seat of God (cf. Romans 14:10) are both synonymous or conflated together for the Great White Throne Judgment (cf. Revelation 20:11-15).

A-millennialists wrongly interpret John 5:28-29 as one conflated final judgment. A-millennialist claim that if the term “hour” is a literal hour, then both the righteous and unrighteous will be judged at the exact same time or hour.  However, the term “hour” is used in the previous chapter, namely chapter 4:21-23 to include the entire Church Age, referring to what now has been centuries. Therefore, the term “hour” in John 5:28-29 must refer generally to the eschatological time frame of the end of the current world as we know it, where there will be a series of final judgments for distinct and separate groups and categories of people which Jesus summarized in John 5:28-29 distinguishing between two distinct types of resurrections and judgments.    

As a final point, the Judgment of the Sheep and Goats in Matthew 25:31-46 describes the judgment of nations on Earth before the millennial kingdom, whereas Revelation 20:11-15 describes the final judgment when heaven and earth will flee away before the new heavens and the new earth (e.g., Revelation 20:11).

We teach that there is no hope of salvation for the unsaved after physical death (cf. Isaiah 66:24; Daniel 12:2; 2 Thessalonians 1:9; 20:10; Revelation 21:8; 27a; 22:15). 

We teach that the Book of Revelation contains the information regarding the eternal state and the new heavens and the new earth (cf. Revelation 21-22). We teach that the doctrinal statement presented to the congregation by the Elders here in this document is by no means a substitution for the Word of God. The doctrinal statement does not add to or take away from the Word of God (cf. Deuteronomy 4:2; 12:32; Proverbs 30:6; Revelation 22:18-19). The Elders of the Lord’s Church fear the Lord and His righteous warning and seek to merely defend the correct interpretation of the Word of God concerning the features described that concern the eternal state.   

We teach that there will be an eternal state after the 1,000 year Millennial Kingdom (cf. Revelation 20:1-10) and after the Great White Throne Judgment (cf. Revelation 20:11-15; Revelation 21-22). We teach that the eternal state lasts forever (cf. Revelation 22:5). We teach that the new heavens and the new earth will be the final home of the peoples of God (cf. Revelation 21:1, 3). We teach that in the eternal state the final destination of Old Testament saints, Church Age saints, Tribulation saints, and all the redeemed from the nations will be in the new heavens and the new earth, in which righteousness dwells (cf. Isaiah 66:22; 2 Peter 3:13; Revelation 21-22). We teach that there will be the holy city, the New Jerusalem, namely the city of the Father that will come down out of heaven. It is where the redeemed nations will bring their glory and honor and where the saints will dwell forever, enjoying perfect fellowship and communion with God and one another, and where there will be no more death, mourning, crying or pain (cf. Isaiah 25:7-8; 1 Corinthians 15:25-28; Revelation 3:12; 21:1-27; 22:1-5).  We teach that the permanent and final destination of the unsaved during the eternal state will be in the Lake of Fire which is the second death (cf. 2 Thessalonians 1:9; Revelation 21:8; 27a; 22:15).

We teach that God has decreed to create the new heavens and the new earth, which means God will restore the entire universe both incorporeal (spiritual) and corporeal (physical) aspects, not just the spiritual realm (cf. Isaiah 43:18; 65:17; Romans 8:18-25; Colossians 1:15-20; Revelation 21:5). 

We teach that the Eternal State is a future reality and should not be used to describe the believer’s present experience in the Church Age dispensation on Earth. Although the believer in Christ is a “new creation” and a “new creature”, the believer in Christ on Earth still has to currently battle against the world, the flesh and the devil because the believer in Christ is not yet in the eternal state in some allegorical spiritual vison model (cf. Galatians 6:15; 2 Corinthians 5:17; 10:3-6; Ephesians 6:12).

We teach a “New Creation” model vs. a “Spiritual Vision Model,” namely, that there are parallels serving like bookends between the Creation account in Genesis 1-2 and the New Creation account in Revelation 21-22. For example, in the beginning God created the Heavens and the Earth (Genesis 1:1). In the end God will create the new heavens and the new earth (cf. 2 Peter 3:13; Isaiah 65:17; Revelation 21:1, 5). The creation account of the Heavens and the Earth in Genesis 1-2 describes the original creation as “very good” because God created the Heaven and the Earth (cf. Genesis 1:31). Likewise, the creation account of the new heavens and the new earth will be very good and will be a place where righteousness dwells because God will make all things new (cf. 2 Peter 3:13; Revelation 21:5, 27; 22:3). 

10.10.1 The New Jerusalem 

We teach that Jerusalem has always belonged to God. We teach that Jerusalem has always been the Father’s city from where come blessings from God and His faithful priest (cf. Genesis 14:18). We teach that there has always been conflict between the city of man (i.e. the metropolis, a.k.a. Babylon, e.g., Genesis 4:16-25; 10:8-12;11:1-9) versus the city of God (cf. Revelation 20:9). The city of man has always tried to influence, corrupt, amalgamate itself with, and conquer the city of God (cf. Revelation 11:1-2, 8; 20:9). However, as God would have it, the corrupt efforts of Babylon’s military, medical, business, and educational pragmatism will not prevail over the city of God (cf. Revelation 17-18). We teach that the New Jerusalem was the hope of home in the afterlife for OT saints (cf. Hebrews 11:10; 13:14). 

We teach that there will be a New Jerusalem as part of the new creation and it will be called holy just as the old Jerusalem was called holy (cf. Isaiah 52:1; Matthew 4:5; 27:53). However, the New Jerusalem will not be affected by sin or death unlike the old Jerusalem which was affected by sin in the old creation. We teach that the New Jerusalem will have the permanent quality of holiness, without any corruption or anything unclean entering it, and it will be called “the holy city” (cf. Revelation 21:2; 27). 

The right to citizenship in the New Jerusalem was promised by the risen Jesus Christ to the Church that met in the ancient city called Philadelphia, with the name of the New Jerusalem to be written on them (cf. Revelation 3:12). This is the same New Jerusalem that will descend from God after the Great White Throne Judgment and the creation of the new heavens and the new earth (cf. Revelation 21:2, 10). The preposition ἐκ (ek, “out of”) in Revelation 21:2 indicates the nature and origin of the New Jerusalem, “out of heaven” and the preposition ἀπὸ (apo, “from”) reveals the city’s architect is God. The physical features and construction materials of the New Jerusalem are described in Revelation 21:11-21. The river of life and the tree of life are in the city (cf. Revelation 22:1-2). 

We teach that the New Jerusalem will be a literal, physical city and not an allegorical city because the city can physically be measured (cf. Revelation 21:15). We teach that the Holy City, the New Jerusalem, will be seen from a high mountain (cf. Revelation 21:10). Concerning the exterior of the city, the New Jerusalem will have a great and high wall with twelve gates, twelve angels at the gates, and the names of the twelve tribes of Israel written on the gates (cf. Revelation 21:12). Therefore, there is significance to the tribes of Israel even in the eternal state and the Church does not replace Israel. Moreover, there are three gates at each direction, namely North, South, East and West (cf. Revelation 21:13). We teach that the New Jerusalem will have significance for the Church as well because the wall of the city will have twelves foundation stones with the names of the twelve apostles (cf. Revelation 21:14). 

Concerning the literal, physical dimensions of the New Jerusalem, the city is laid out as a square with length, width, and height being equal, being fifteen hundred miles in each direction (cf. Revelation 21:16). If the dimensions of each direction are 1,500 miles wide, 1500 miles long, and 1500 miles high, then the estimated area of the city is 2,250,000 square miles. The wall of the city is 216 feet, or 144 cubits, or 72 yards thick (cf. Revelation 21:17). We teach that the measurements used to measure the new Jerusalem are literal and not figurative or allegorical (cf. Revelation 21:17). To this effect, the author makes a point to designate angelic measurements are the same as human measurements (cf. Revelation 21:17). We teach that the New Jerusalem will be made from literal precious minerals, metals and materials, such as foundation stones for the city, twelve pearl gates, and streets of gold, like transparent glass (cf. Revelation 21:18-21). We teach that the shape of the New Jerusalem will be a cubical shape because of the dimensions as well as the fact that in the OT the Holy of Holies in the temple was in the shape of a cube and is where the presence of God was in the midst of Israel (cf. 1 Kings 6:20; 8:10-13; 2Chronicles 3:8; 5:14-6:2). We teach that the architectural dimensions which are laid out as a square or cube indicate the perfection of the city forever.  

The text indicates that God and the Lamb will be the Temple of the New Jerusalem (cf. Revelation 21:22). The river of life and the tree of life will be in the New Jerusalem (cf. Revelation 22:1-2). 

10.10.2 The River of Life

There is a parallel between the creation of the heavens and the Earth and the coming new creation of the new heavens and the new earth because the Creator of both is God (cf. Genesis 1-2; Revelation 21:1). When God created the first Heavens and the Earth (cf. Genesis 1:1), God’s evaluation of creation was that it was originally “very good” (cf. Genesis 1:31). That means the original creation before the fall did not have any death or pollution. To this effect, the river that flowed out of the garden of Eden was pollution- free (cf. Genesis 2:10). 

We teach that the river of life in the eternal state of the new heavens and the new earth will be a pollution-free river which has the water of life and free access for the redeemed to perfectly satisfy forever all previous thirst with unlimited access (cf. Revelation 7:17; 21:6; 17 cf. Psalm 36:9; John 4:11, 14; 7:38).  The river of life’s appearance is bright as crystal (cf. Revelation 22:1). We teach the source of the river of life is God because God is the Author of life and the river literally comes from the throne of God and from the Lamb (cf. Revelation 22:1). We teach that the river of life is a symbol of assurance of salvation, to enjoy eternal life for every redeemed citizen of the new heavens and the new earth. 

10.10.3 The Tree of Life 

There is a parallel between the creation of the heavens and the earth and the coming new creation of the new heavens and the new earth because the Creator of both is God (cf. Genesis 1-2; Revelation 21:1). When God created the heavens and the earth (cf. Genesis 1:1), God’s evaluation of creation was that it was originally “very good” (cf. Genesis 1:31). That means the original creation before the fall did not have any death or pollution. To this effect, the tree of life was in the original creation in the midst of the garden of Eden (cf. Genesis 2:9).

In the Book of Revelation, the tree of life appears in a distinct location in the New Jerusalem for the first time since before the fall when it was in the Garden of Eden (cf. Revelation 22:2). We teach that the tree of life will be in the New Jerusalem and there is evidence that there will still be succession of moments measured by months, yet in the never-ending sense, because the text reads, “in the middle of its street. On either side of the river was the tree of life, bearing twelve kinds of fruit, yielding its fruit every month; and the leaves of the tree were for the healing of the nations” Revelation 22:2. 

To eat from this wonderful righteous flora feature in the New Jerusalem is promised to the overcomer at the church in Ephesus (cf. Revelation 2:7), as well as promised for the healing of the nations (cf. Revelation 22:2). This is to be interpreted literally in the sense of literally eating from the tree of life and using its leaves for eternal, never-ending, medicinal, therapeutic healing for the nations. We teach that the outcome of the nations in the eternal state of the new heavens and the new earth will be that of never-ending peace and purity.   

10.10.4 The Book of Life 

We teach that the Lamb’s book of Life is the literal record of every single individual person’s name who make up all the redeemed peoples of God, who were destined to inherit eternal life through Jesus Christ and forever live in the new heavens and the new earth, in the New Jerusalem, during the eternal state (cf. Malachi 3:16; Luke 10:20; Philippians 4:3; Revelation 3:5, 13:8, 17:8, 20:12, 20:15, 21:27, 22:19). 

We teach that there are many distinct peoples of God (e.g. plural) because in Revelation 21:3 the term λαός (people) is in the plural number grammatically – that is, “peoples.” 

See section: 9.7.1 The Outcome of the Nations.

We DO NOT teach that every single person’s name who has ever lived that make up the entire human race past, present and emerging is written in the Lamb’s book of Life (cf. Exodus 32:32-33; Psalm 69:27-28; Revelation 20:15; 21:27).  

10.10.5 The Nations and the Light 

The Book of Revelation indicates that the New Jerusalem does not need the light provided by the sun or the moon, because the Glory of God and the Lamb illuminate the city (cf. Revelation 21:23). The nations will walk by the light of the New Jerusalem (cf. Revelation 21:24). 

Concerning the features of light in the new heavens and the new earth in the eternal state, the text reads, “And there will no longer be any night; and they will not have need of the light of a lamp nor the light of the sun, because the Lord God will illumine them; and they will reign forever and ever” (Revelation 22:5). 

The nations will walk by its light, and the kings of the earth will bring their glory into it (Revelation 21:24) and they will bring the glory and the honor of the nations into it (Revelation 21:26). 

We teach that the outcome of the nations in the eternal state of the new heavens and the new earth will be that of never-ending peace, something that only God can perform and something that could never be achieved by the current coalition called “United Nations” in this present dispensation. 

We teach that there will be no more sea or night in the new heavens and the new earth (cf. 21:1; 22:5). 

In the new heavens and the new earth there will be no need of light, lamp, or sun or moon because God will illumine His peoples (cf. Revelation 22:5). 

See section: 9.7.1 The Outcome of the Nations. 

10.10.6 The Lake of Fire (the Second Death) 

We teach that in the future eschaton at the Great White Throne Judgment, Hades (Hell) will be placed in the Lake of Fire, which will be the place of eternal punishment of the unsaved in the eternal state (cf. Revelation 20:14-15).   

We teach that the unsaved will forever be tortured in the Lake of Fire during the eternal state (cf. Matthew 24:41; Revelation 21:8; 27a; 22:15). 

We teach that this torment will be physical and conscious eternal punishment in the Lake of Fire (cf. 2 Thessalonians 1:9; Revelation 21:8; 27a; 22:15).

10.10.7 God 

See section 2 The Doctrine of God (Theology). 

We teach that the people of God in the new heavens and the new earth will see God’s face (cf. Revelation 22:4). 

This doctrinal statement began with God and this doctrinal statement ends as a tribute to the glory of God. We teach that the glory of God is the summation of all God’s attributes. The writer who drafted this doctrinal statement is extremely thankful to God for this writer’s existence and for saving this writer from the wrath of God in the vicarious propitiatory penal-substitutionary atonement of the Lord Jesus Christ. This writer boasts in Jesus Christ, the active obedience of Jesus Christ’s perfect life, the blood He shed on the cross and His death on the cross for the forgiveness of all of this writer’s sins and this writer boasts in Jesus Christ’s resurrection from the dead for this writer’s justification. 

The only reason that anyone will dwell in the new heavens and the new earth in the eternal state is because their names have been written in the Lamb’s book of Life and all their sins have been atoned for by the atoning life, blood, death and resurrection from the dead of the Lamb of Life, the Lord Jesus Christ (cf. Revelation 1:5-6; 12:11; 21:27; 22:14). 

To God Alone be the Glory in the Lord Jesus Christ for ever and ever, 

Amen.