An Amillennialist Challenge to Historic Premillennialism

orion-nebula-new-image-from-hubbleArticle: An Amillennialist Challenge to Historic Premillennialism by J. Brandon Burks (original source I would like to consider what an Amillennialist might say to a Historic Premillennialist. That is, Wayne Grudem, Craig Blomberg, Douglas Moo, Jim Hamilton, Albert Mohler, John Piper, Randy Alcorn, or Thomas Schreiner (note: Schreiner has since returned to Amillenialism)? Perhaps in another post we can pose this question in reverse.

In good Van Tillian fashion, this post will use the insights of Sam Storms to deconstruct the Premillennialist position, and then G.K. Beale and others to offer an alternative understanding of Revelation 20:4.

Sam Storms gives six problematic beliefs that must necessarily accompany a Premillennialist view of end times. [For some back and forth on this, see Justin Taylor vs. Jim hamilton]. According to Storms, a Historic Premillennialist must necessarily believe:

1. That physical death will continue to exist beyond the time of Christ’s second coming (Rev. 20:7-10).

2. That the natural creation will continue, beyond the time of Christ’s second coming, to be subject to the curse imposed by the fall of man.

3. That the New Heavens and New Earth will not be introduced until 1,000 years subsequent to the return of Christ [not at His return].

4. That unbelieving men and women will still have the opportunity to come to saving faith in Christ for at least 1,000 years subsequent to his return.

5. That unbelievers will not be finally resurrected until at least 1,000 years subsequent to the return of Christ [though Scripture speaks of only one resurrection]

6. That unbelievers will not be finally judged and cast into eternal punishment until at least 1,000 years subsequent to the return of Christ.[1]

Storm concludes: “’So what is wrong with believing these things’, asks the premillennialist? What’s wrong is that these many things that premillennialists must believe (because of the way they interpret Scripture), the New Testament explicitly denies.”[2]

Having seen some of the potential problems with holding to a Historic Premillennialist position, G.K. Beale and others will offer an alternative position.

Revelation opens with these words: “The revelation of Jesus Christ, which God gave him to show to his servants the things that must soon take place. He made it known by sending his angel to his servant John.” The phrase “make known” is the aorist form of the Greek word ???????, and it comes in a context that makes allusions to Daniel 2:28-30, 45.[3] This is significant because the only places in the Bible where the clause “’revelation… God showed… what must come to pass… and he made known (???????)’ occur together is in Daniel 2 [LXX] and Revelation 1:1.”[4] Continue reading

Keeping Short Accounts

Article by Nick Batzig (original source GA in 1989. I was 12 years old. One of the first things that I distinctly remember about that beautiful, little secluded Island was the fact that we could walk into a store, write our name on a ledger and walk out with just about whatever we wanted in the store. I remember my dad and mom talking about needing to pay off their account at the hardware store every month. The owners and my parents both wanted to keep “short accounts.” It was a peculiar and fascinating experience for a boy who moved there from a major city in which that would have never happened. The population of the Island was small enough at that time for store owners to feel as if they could offer that service. Needless to say, it didn’t last long. Within a year or two, you could no longer do so. It is somewhat tragic that this practice isn’t part of our culture anymore, because it serves as an illustration of an important aspect of our spiritual life. In the Christian life, we are–as the Puritans used to say–to “keep short accounts with God and men.”

So, what do short accounts look like in the Christian life? Here are a few thoughts:

1. Confess Your Sins. Believers are people who confess their sin. That is part and parcel of what it means to be a Christian. If a man or woman, boy or girl, never confesses their sin, they reveal that they do not believe that they are sinners in need of a Savior. A true believer is one who has learned, by the work of the Holy Spirit, to say, “Will you please forgive me?” This is true in the vertical dimension of our relationship with God, first and foremost; and, it is true in the horizontal relationships we have with others. If we don’t confess our sin, we evidence that we are not sincere in our profession of faith in Christ. We must first confess our sins to the Lord. We learn this from Psalm 51, where David prays, “Against You and You only have I sinned” (Ps. 51:4). Even though David had sinned against Uriah, Bathsheba, both of their families, his family and all of Israel, he viewed his sin, first and foremost, as that which he committed against the Lord. It was sin because he broke God’s law. We too must first go to the Lord and then to others. When we go to others, but not to the Lord, we functionally act like the man or woman who goes to the priest in the confessional but not to God in heaven.

2. Confess Your Sins Particularly. The Westminster Confession of Faith has an intriguing statement about this in its chapter on repentance, where we read, “Men ought not to content themselves with a general repentance, but it is every man’s duty to endeavor to repent of his particular sins, particularly” (WCF 15.5). In short, we must never conclude that it is sufficient to confess that we are generally sinners or that we have generally sinned. When we confess our sin to God and men, we are to confess our sins specifically. We are to own the guilt of the particular sins that we have done. We are to examine our actions against the Law of God (i.e. the Ten Commandments) and confess the particular ways in which we have broken His law. My wife and I try to teach our boys to do this when they have sinned against one another. We teach them not to say, “I’m sorry.” Instead, we seek to teach them to say, “Will you please forgive me for doing x, y or z.” We also try to do so in our marriage. It is good for husbands to ask their wives to forgive them for sinful anger, for lack of gentleness, for lack of understanding, for pride, for laziness, for indifference, etc. Likewise, it is good for a wife to ask her husband to forgive her for all the ways that she has specifically failed to obey the Lord in her relation to him. Likewise, members of the church need to learn to confess particular sins to one another. When one member of the church has sinned against another, he or she needs to go to the offended party and seek out their forgiveness for what they have specifically done wrong. Sadly, this occurs quite infrequently in the family, in marriages and in the church.

3. Confess Your Sins Quickly. One of the sure signs that there is something out of alignment in your soul is that you do not go to the Lord and confess your sins as soon as you recognize that you have sinned against Him. Pride keeps us from uninhibited confession of sin. The same is true with regard to our relation to others. Like the disciples in the Garden, our flesh would rather sleep than engage in the spiritual work of prayer…especially when we have sinned. The Apostle Paul warned believers not to “let the sun go down” on sinful anger, because Satan will most certainly get a foothold in our relationships when we do so. We must learn to confess our sins quickly. Continue reading

Heaven When We Die?

in a somewhat condescending way, the long-standing belief among evangelicals that when Christians die they go to heaven. In one sense, this outcry is good and constructive. It is an understandable and much-needed response to the unbiblical gnosticism of some “fundamentalist” Christians who denigrate material creation, diminish the reality of a future bodily resurrection, and fail to reckon with the centrality in God’s redemptive purpose of the New Heavens and especially the New Earth.

So, is my answer to the question posed in the title, No? Not quite. My answer is: Immediately, Yes. Eternally, No. Or again, to simplify, when a Christian dies he/she immediately passes into the conscious presence of Christ in heaven. But when the day of resurrection arrives, he/she will be given a new and glorified body in which all of God’s people will live and flourish on the New Earth (of Revelation 21-22).

What we’re talking about is known as the intermediate state, that period and/or experience of the individual believer between (hence, “intermediate”) the time of physical death and bodily resurrection. The biblical evidence for the intermediate state is unmistakable: see 2 Cor. 5:6-9; Phil. 1:21-24; Luke 16:19-31; Heb. 12:22-24; Rev. 6:9-11 (and perhaps 1 Thess. 4:13-18). Our focus here is 2 Corinthians 5:6-9. But first, a brief word about 2 Corinthians 5:1-5 is in order.

In these verses Paul speaks of his desire to be alive when Christ returns, for then he would not have to die physically and experience the separation of body and spirit, a condition he refers to as being “naked” (v. 3) or “unclothed”. Paul’s perspective on life and death may therefore be put in this way: It is good to remain alive on this earth to serve Christ (Phil. 1:21a,22a,24-26). On the other hand, it is better to die physically and enter into the presence of Christ (2 Cor. 5:6-8; Phil. 1:21b,23). However, it is by far and away best to be alive when Christ returns, for then we avoid death altogether and are immediately joined with the Lord in our resurrected and glorified bodies.

According to 2 Cor. 5:3, if the believer remains alive until Christ returns she will be found by the Lord clothed with a body (the present, earthly one), and not in a disembodied state. To be without a body is to be “naked” and thus in a very important sense unnatural and less than ideal. Clearly, Paul envisaged a state of disembodiment between physical death and the general resurrection (cf. “unclothed” in v. 4). Verse 4 I take to be an expanded repetition of v. 2.

We now turn our attention to 2 Corinthians 5:6-9. There Paul writes:

“So we are always of good courage. We know that while we are at home in the body we are away from the Lord, for we walk by faith, not by sight. Yes, we are of good courage, and we would rather be away from the body and at home with the Lord. So whether we are at home or away, we make it our aim to please him” (2 Cor. 5:6-9).

Note first of all the contrast set forth in vv. 6 and 8. The contrast is not primarily between two modes of human existence, as if one is in the body and one out of the body (although this is a valid contrast); nor is the contrast primarily that between two possible relationships to the Lord: one with the Lord and one away from the Lord (although again this is valid enough in itself). Paul’s primary contrast is between two successive spheres of Christian residence or existence: now in the body and then with the Lord. The major point, therefore, is that life now in the body is to be followed immediately by life then with Christ.

IN the body = ABSENCE from the Lord
OUT OF the body = PRESENCE with the Lord

As one must be either in or out of his body (for there is no third alternative), so he must either be absent from or present with the Lord (for there is no third alternative). In 2 Cor. 5:1-5 Paul has shown that physical death means the loss of bodily existence. Here he explains what this entails for the Christian. There are but two possible modes of existence for us: if we are physically alive and in our bodies we are absent from Christ / if we die physically and leave our bodies we are present with Christ. The two experiences are mutually exclusive. Departure from mortal corporeality on earth marks the beginning of residence with the Lord in heaven. Continue reading