The Doctrine of Last Things

Eschatology

_ Introduction 5 The Antichrist

1 Death 6 The Resurrection
2 The Intermediate State 7 The Millennium
3 The Second Coming of Christ 8 The Judgments
4 The Tribulation 9 The Final Destinies

I. Death
A. Physical death
B. Spiritual death
C. Eternal death

II. The Intermediate State

A. Of the wicked
B. Of the righteous
C. False views of the intermediate state
1. Purgatory
2. Soul sleeping
3. Spiritism

III. The Second Coming of Christ

A. The importance of His Coming
B. The nature of His Coming
1. What the Second Coming is not
2. What the Second Coming is
C. The time of His Coming
D. The signs of His Coming
E. The Rapture of the Church
1. Its any-moment occurrence
2. Various rapture theories
a) The Post-tribulation Rapture Theory
b) The Mid-tribulation Rapture Theory
c) The Partial Rapture Theory
F. The Revelation

IV. The Tribulation

A. The word "tribulation" in Scripture
B. Daniel's dream and vision
C. Principal events of the Tribulation

V. The Antichrist
A. The word "antichrist" in Scripture
B. The identity of the Antichrist
C. The titles of the Antichrist
D. The works of the Antichrist

VI. The Resurrection

 A. The fact of the Resurrection
B. The nature of the Resurrection
1. The Resurrection of Believers
2. The Resurrection of Unbelievers
C. The time of the Resurrection

VII. The Millennium

A. Its relation to the Second Coming
1. Post-millennialism.
2. Amillennialism.
3. Pre-millennialism.
B. Its relation to Israel
C. Its relation to the nations
D. Its relation to the Church
E. Life and conditions on earth

VIII. The Judgments

A. Of the believers
B. Of the Gentile nations
C. Of national Israel
D. Of the wicked dead
E. Of Satan and the fallen angels

IX. The Final Destinies

A. The future destiny of the unrighteous
1. Descriptions of the final condition of the wicked
2. Theories denying the unending punishment of the wicked
B. The final destiny of Satan, the fallen angels, and the Antichrist
C. The future state of the righteous
CHAPTER TEN
The Doctrine of Last Things
Eschatology

INTRODUCTION

The term "ESCHATOLOGY" comes from two Greek words eschatos meaning "last" and
logos which means "subject matter"; therefore, ESCHATOLOGY would be the doctrinal study
that deals with the last events of sacred history, including all that is beyond this life and this
age, as well as the final events of this present age. However, the term "eschatological" is
frequently applied to this entire age, for:
(1) Peter, on the Day of Pentecost, declared that the Spirit's outpouring fulfilled Joel's
prophecy concerning the "last days" (Acts 2:16-21).
(2) The Church already enjoys certain powers of the kingdom age and the world
(age) to come (Lk. 17:21; Mt. 16:19; Heb. 6:5).
(3) Since the Church expects the any-moment Coming of the Lord, every moment is
"eschatological" (Rom. 8:23; 1 Cor. 1:7; Lk. 12:35,36; 1 Thes. 1:10).
(4) Since Christ the Son of God is the "end" or "goal" of all things in God's plan of
redemption, the coming of the Son incarnate introduced the "last days": ". . . hath in these
'last days' spoken unto us by His Son, whom He hath appointed heir of all things..." (Heb.
1:2).
(5) Since the spirit of antichrist is already working in anticipation of the final
conflict, John said: "Little children it is the last time: and as ye have heard that antichrist
shall come, even now there are many antichrists; whereby we know that it is the 'last time'"
(1 Jn. 2:18).
Even though it is important to note that this age is in a real sense an "eschatological"
age, the study in this section will include the present age only in two aspects: that of the
present state of the dead, and that of the latter time signs of the Lord's Coming.

I. DEATH

The Scriptures speak of three kinds of death: (1) physical death (2) spiritual death (3)
and the second or eternal death.

A. Physical Death.
Physical death is the separation of the soul from the body and constitutes the transition
from the visible world to the invisible. For the believer, it marks his entrance into Paradise
and into the presence of Christ Jesus (2 Cor 5:1,8; Phil. 1:23); for the unbeliever, death is
his entrance into Hades (Lk. 16:22,23; Mt. 10:28; Rv. 20:13). Physical death is not the end
of existence, but only a change in the state of existence. For the believer, physical death is
the ultimate effect of sin and the last effect of sin to be canceled by Christ's Redeeming Work
(Rom. 5:12-15; 1 Cor. 15:26). Although all men die physically, the atoning Death and
Resurrection of Christ have robbed death of its sting for the believer (1 Cor. 15:54-57; 2 Tm.
1:10; Heb. 2:9,14,15; 9:15); in fact, the Christian can triumphantly declare that, for him, "to
die is gain" (Phil. 1:21),

B. Spiritual Death.
Spiritual death is separation from God, both in this world and in the world to come. For
example, Adam "died" as a result of his disobedience in accordance with the warning of God:
". . . For in the day that thou eatest thereof thou shalt surely die" (Gn. 2:17). However, his
death (exclusion from the garden) did not consist of immediate physical decease, even
though his state of mortality began; his death was spiritual death. When Jesus said, "Let
the dead bury their dead" (Mt. 8:22), he meant "let the spiritually dead bury the physically
dead"; by the spiritually dead he had reference to those separated from God by unbelief.
Paul, writing to the Ephesians, said: "And you he made alive, who were dead in trespasses
and sins" (Eph. 2:1, NKJV). Formerly, as sinners, they existed in spiritual "death"; when
they came to Christ, they were made alive. When one comes into fellowship with God
through faith in Christ, he passes from "death unto life" (I Jn. 3:14).
At the final "Great White Throne Judgment" of unbelievers, which takes place after the
thousand years (millennium), the wicked dead will still exist and stand before God in
judgment; and although they will be able to stand judgment, their state is called "death"
because they are alienated from God (Rv. 20:13-15). (See also Rv. 3:1; 1 Tm. 5:6)

C. Eternal Death
When those who are "dead in trespasses and sins" die physically and are unrepentant,
they enter into the state of eternal death. James refers to this death, explaining how it may
be averted: "Let him know, that he which converteth the sinner from the error of his way
shall SAVE a soul from DEATH.... (Jas. 5:20). Clearly, eternal death is not cessation of
existence; it is an everlasting punishment. Paul warns of this eventuality in 2
Thessalonians:
... The Lord Jesus shall be revealed from heaven with His mighty angels, in flaming fire
taking vengeance on them that know not God, and that obey not the gospel of our Lord
Jesus Christ: who shall be punished with everlasting destruction from the presence of the
Lord, and from the glory of His power ... (1:7-9).
At the final "Great White Throne Judgment" all the wicked dead will be cast into the Lake
of Fire which is called the "second death" (Rv. 20:13-15). The eternal death is described in
Scripture as eternal or everlasting fire (Jude 7; Mt. 18:8, 25:41); eternal punishment (Mt.
25:46); eternal judgment (Heb. 6:2); everlasting destruction (2 Thes. 1:9); and eternal
damnation (Mk. 3:29). Although the English words "everlasting" and "eternal" have slightly
different theological meanings, they both have the same meaning as used in the New
Testament; for both words are derived from the same Greek word aionios which means "age-
abiding," "eternal," and "without end"; but it signifies "without beginning or end" when
applied to God.

II. THE INTERMEDIATE STATE

The intermediate state is that state of the soul between physical death and the
Resurrection. For the believer, the Resurrection will occur at Christ's Coming: for the
unbeliever, it will not occur until after the Millennium at the Final Judgment.

A. Of the Wicked.
 When unbelievers die they go at once to Hades which is the abode of the wicked dead.
Before Christ, the righteous and the wicked went to Sheol which had two compartments
separated by an impassable gulf (Lk. 16:22-31; Gn. 37:35; Dt. 32:22; Ez. 32:23,24. See
NASB). In the Old Testament, the Hebrew word sheol is variously translated "hell" and the
"grave." In the New Testament, the "lowest part of sheol" is called in Greek hades. This
carries over from the Septuagint version where the Hebrew word sheol is translated with the
Greek word hades. The word in Hebrew for the final state of perdition or "lake of fire' was
gehenna, properly translated "hell" (Mk. 9:43, NASB). (The name gehenna was a figurative
term borrowed from the perpetual fires that burned refuse in the Valley of Hinnom near
Jerusalem.) Since the wicked do not go to their final perdition until after the Last Judgment
when they are cast into the Lake of Fire, the word "hell" should not be used to describe the
present state of the wicked dead. As far as is known, no one is at present in Hell, which is
the Lake of Fire. The wicked are at the present in Hades, awaiting the Resurrection of
Judgment. Hades is, however, a place of suffering as is seen in the account of the rich man
and Lazarus (Lk. 16:23; 1 Pt. 3:19).

B. Of the Righteous.
The intermediate state of the righteous is called "paradise." Jesus said to the dying thief,
". . . To day, shalt thou be with me in paradise" (Lk. 23:43). After the Resurrection of Jesus,
the abode of the righteous was transferred from Sheol to Paradise. Jesus personally
descended into Sheol to "lead captivity captive" (Eph. 4:8). He spent "... three days and three
nights in the heart of the earth" (Mt. 12:40 - apparently Sheol is located in the heart of the
earth.) (Also Eph. 4:9, 10; Nm. 16:33). Jesus did not go into the abode of the wicked in
Sheol or Hades, but to the part known as "Abraham's Bosom." He emptied Sheol of the
righteous, taking them with Him to Paradise. (See also Ps. 16:10; Acts 2:27.)
When the righteous die they go immediately to be in the presence of Christ Jesus. Paul
spoke of ". . . having a desire to depart, and to be with Christ; which is far better. . ." (Phil.
1:23). That Paul expected at death to go at once to the Lord's presence is confirmed by his
inspired words to the Corinthians: "We are confident, I say, and willing rather to be absent
from the body, and to be present with the Lord" (2 Cor. 5:8). When Lazarus died, he went
immediately to "Abraham's Bosom," which was the name the Jews gave to the abode of the
departed faithful. Lazarus was conscious and "comforted." The rich man wanted Abraham
to send Lazarus to witness to his living brothers, showing that both were in a state of
conscious activity. Perhaps no thought is more comforting to believers than to know that at
death they will go to be with Jesus. The Apostle spoke the following words of hope: "For God
did not appoint us to wrath, but to obtain salvation through our Lord Jesus Christ, who died
for us that ... we should live together with Him. Therefore comfort each other and edify one
another" (1 Thes. 5:9-11, NKJV).

C. False Views of the Intermediate State.

There are several false views of the intermediate state which are widely held; some have
no scriptural basis whatever, others are based upon an incorrect interpretation of Scripture.
Three of these will be treated here.

1. Purgatory.
The Roman Catholic and Greek Orthodox churches teach that those members who have
lived imperfect lives must spend some time in "purgatory" in order that their sins and
imperfections may be purged. Depending upon the seriousness of their offenses, the length
of time spent in purgatory may last a few hours or centuries, terminated only by the Last
Judgment. According to the Catholic Church, the time in purgatory may be shortened by
gifts or services rendered to the church or by prayers or masses sponsored by relatives. The
doctrine of purgatory cannot be supported by Scripture. The doctrine is based upon a
passage taken from the Apocrypha, found in 2 Maccabees 12:41-43. The Apocryphal books
were not a part of the Canon of Scripture. They are included in Catholic Bibles, perhaps
because of their support of doctrines not supported by the canonical Scriptures. No
reference in Scripture to the intermediate state makes any reference to purgatorial
sufferings. Furthermore, the concept of purgatory violates the plain teaching of Scripture of
the sufficiency of the blood of Christ to cleanse sin, and of salvation by grace through faith.
(See Heb. 10:10-23; Eph. 2:8-10; Rom. 3:24-28; 5:1,2,9,10; 8:1,31-39; 10:8-11; 1 Jn. 2:1,2;
3:1,2.)

2. Soul Sleeping.
This is the teaching that after death the soul rests in an unconscious state until the
Resurrection. This doctrine is held by the Seventh Day Adventists, the Jehovah's Witnesses
and several smaller groups. The arguments advanced to support the doctrine of soul sleep
are: (1) the Bible often refers to death as sleep (1 Thes. 4:13,14; Jn. 11:11-14) (2) it is
assumed that the soul cannot function apart from the body, and therefore, will not awaken
until joined with the body at the Resurrection (3) it seems inappropriate that the righteous
should enjoy heavenly bliss, or the unrighteous suffer in Hades until after the Judgment
(Heb. 9:27).
The arguments for soul sleep stated above will be answered in the same order:
a) The use of the term "sleep" to describe death is a figurative and euphemistic
expression to emphasize the fact that the deceased person still lives . W.E. Vine
explains:
The metaphorical use of the word "sleep" is appropriate, because of the similarity in
appearance of a sleeping body and a dead body; restfulness and peace normally characterize
both. The object of the metaphor is to suggest that, as the sleeper does not cease to exist
while his body sleeps, so the dead person continues to exist despite his absence from the
region in which those who remain can communicate with him.'
Furthermore, the account given by Jesus of the state of the rich man and Lazarus
immediately after death demonstrates clearly that their souls were not sleeping in
unconsciousness (Lk. 16:22-31). See also Paul's statement to the Philippians: ". . . having a
desire to depart, and to be with Christ which is FAR BETTER..." (1:23).
b) That the spirit of man can function apart from the body is made clear by Paul's
treatise on "death" in 2 Corinthians, in which he says:
Therefore, being always of good courage, and knowing that while we are at home in the
body we are absent from the Lord - for we walk by faith; not by sight - we are of good
courage, I say, and prefer rather to be absent from the body and to be at home with the
Lord. Therefore, we have as our ambition, whether at home or absent, to be PLEASING TO
HIM (5:6-8, NASB).
He states that "being at home with the Lord" means ABSENCE from the BODY.
Furthermore, the Apostle's "ambition" was to be pleasing to the Lord, whether in the body or
absent from it. If being absent from the body meant "soul sleep," why would he be
concerned about being pleasing to the Lord after death - a sleeper could hardly be
unpleasing to Him? If Paul expected to sleep after death, his ambition to please would have
applied only to existence before death. Since he expected to be conscious after death, he
expected to please the Lord by praising Him (Rv. 7:9,10). (See also Heb. 12:23; Rv. 6:9-11;
Eccl. 12:7.)
c) Answering the assumption that men must await the Judgment before enjoying
bliss or suffering punishment, Louis Berkhof remarks: "The day ofjudgment is not
necessary to reach a decision respecting the reward or punishment of each man, but only for
the solemn announcement of the sentence, and for the revelation of the justice of God in the
presence of men and angels.112 Jesus said: "He who believes in Him is not JUDGED, he
who does not believe has been JUDGED already, because he has not believed in the name of
the only begotten Son of God" (Jn. 3:18, NASB). There will be a Believer's Judgment
concerning rewards for service, but not concerning his salvation; one's salvation is
conditioned on faith in Jesus (See 2 Cor. 5:10; 1 Cor. 3:12-15).

3. Spiritism.
Spiritism teaches that the living may communicate with the dead, and the dead with the
living, usually through the agency of a "medium." There is no evidence in the Bible to
suggest that there can be legitimate communication between the living and the dead. In
fact, the Scriptures unequivocally forbid any attempt to do so (Lv. 19:31; 20:6,27; Dt. 18:9-
12; Is. 8:19,20; 1 Chr. 10:13,14). There are two explanations for spiritist phenomena:
(1) they are produced by deceptive manipulations, as has often been proved,
(2) they are produced by "lying spirits" (1 Kgs. 22:22,23; 1 Tm. 4:1).
In Acts chapter sixteen, Paul delivered a girl from a spirit of divination (python) by which
she was able to bring great gain to her exploiters (Acts 16:16-19). Without doubt, evil spirits
often deceive people who consult mediums by imitating the voice or appearance of deceased
loved ones. Seeking biblical support, spiritists often cite the case of the witch of Endor
bringing up the spirit of Samuel (1 Sm. 28:7-20). However, that case can be no
encouragement for spiritism, for Saul was punished with death for disobeying the Lord by
consulting a familiar spirit (1 Chr. 10:13,14). Some scholars believe that Samuel actually
appeared to Saul; but if he did, it was by a rare special permission of the Lord to pronounce
judgment upon Saul for his disobedience. Moses and Elijah also appeared on the Mount of
Transfiguration; but again, by a rare special permission, in order to represent the Law and
the prophets and to confirm that Christ Jesus was the goal of Old Testament Law and
prophecy: "Two men, Moses and Elijah, appeared in glorious splendor, talking with Jesus.
They spoke about His DEPARTURE, which He was about to bring to fulfillment at
Jerusalem" (Lk. 9:30,31, NIV). The Greek word for "departure" is exodon, our "exodus." Just
as Moses by the exodus from Egypt delivered Israel from bondage, so Christ by the exodus of
the Cross and Resurrection delivered Mankind from the bondage of sin. The appearance of
Moses and Elijah was a token of Messianic fulfillment. (See Mt. 17:1-8; Mk. 9:2-8.) The Bible
lends no encouragement to consultation with the dead. Christ is the "Lord both of the dead
and the living" (Rom. 14:9); if He ever permits the dead to appear, it will be to signal some
strategic event of sacred history. If we need comfort or guidance we have the Word of God
and the Spirit of God.

III. THE SECOND COMING OF CHRIST

For the majority of those who will read and study this book, the subject of the Second
Coming of Christ is a doctrine of major importance. About the Second Coming, the
Foursquare Declaration of Faith says:
We believe that the second coming of Christ is personal and imminent; that He will
descend from Heaven in the clouds of glory ... and at this hour, which no man knows
beforehand, the dead in Christ shall rise, then the redeemed that are alive and remain shall
be caught up together with them in the clouds, to meet the Lord in the air, and that so shall
they ever be with the Lord; that also seeing that a thousand years is as a day with the Lord,
and that no man knows the hour of His appearance, which we believe to be at hand, each
day should be lived as though He were expected to appear at even, yet that in obedience to
His explicit command, "Occupy till I come," the work of spreading the gospel, the sending
forth of missionaries, and the general duties for upbuilding the church should be carried on
as diligently, and thoroughly, as though neither ours nor the next generation should live in
the flesh to see that glorious day.

A. The Importance of His Coming,

If the importance of a Bible subject can be judged by the frequency of reference to it, the
Second Coming of Christ is, indeed, a subject of primary importance. Christ's Coming is
mentioned more than 300 times in the New Testament; that means that it is mentioned on
the average of once in every twenty five verses. In Paul's epistles there are more than fifty
(50) references to the Second Advent. It has been said that there are eight times more verses
concerning the Second Coming of the Lord than there are those that concern His First
Coming. Whole books (1 and 2 Thessalonians, Revelation), and whole chapters (Matthew
24,25; Mark 13; Luke 21) are devoted to this subject. Jesus, Himself, often referred to His
coming again and urged His followers to watch and to be ready. In fact, about fifty (50)
times in the New Testament believers are urged to be ready for the Lord to come again. In
five New Testament passages the believer's posture is said to be that of WAITING for the
Coming of the Lord: ". . . ye turned to God from idols to serve the living and true God; and to
WAIT for His Son from heaven...." (1 Thes. 1:9b,10a). (See also Rom. 8:23-25; 1 Cor. 1:7;
Gal. 5:5; Jas. 5:7.) The hope of the Second Coming was connected by Jesus with both
ordinances of the Church. The Apostles were commanded to make disciples, baptizing them
and teaching them with the assurance: ". . . and, lo, I am with you always even to the END
of the 'AGE' " (Mt. 28:19,20, NASB). Paul, quoting Jesus, gave the apostolic pattern for the
observance of The Lord's Supper saying: "For as often as ye eat this bread, and drink this
cup, ye do shew the Lord's death TILL HE COME" (1 Cor. 11:26). (See also Mt. 26:26-29; Lk.
22:17-20.)
The hope of the Second Coming provides the motivation for practical Christian living: (1)
for brotherly love (1 Thes. 3:12,13); (2) for holiness (Rom. 13:12-14; 1 Thes. 3:13; 5:23; 1
Jn. 3:3; Ti. 2:11-13); (3) for faithful meeting together for worship (Heb. 10:25); (4) for
faithfulness in Christian service (1 Tm. 4:13-16; 2 Tm. 4:1,2; 1 Pt. 5:2-4); (5) for a continued
passion for souls (1 Thes. 1:9,10; 2:11,12,19,20); (6) for comfort in time of bereavement (1
Thes. 4:14-18). So important is the Second Coming to the Church, the Bride of Christ, that
it is called the BLESSED HOPE: "Looking for that BLESSED HOPE, and glorious appearing
of the great God and our Savior Jesus Christ" (Ti. 2:13).

B. The Nature of His Coming.

How are we to understand the term "second coming?" In what manner will Christ come
the second time? Before answering these questions, it will be helpful to discuss several false
explanations of the meaning of the Second Coming.

1. What the Second Coming is not.

a) It is not the death of the believer. Christ's Coming is at our resurrection, not at
our death (1 Thes. 4:16,17). Death is the believer's departure to be with Christ, not His
coming for the believer (Phil. 1:23). Christ's Coming is the defeat of death, not the
occurrence of it (1 Cor. 15:51-54). Death is an enemy (1 Cor. 15:26), the Lord's Coming is
our blessed hope (Ti. 2:13).

b) Christ's Second Coming is not the coming of the Holy Spirit on the Day of
Pentecost. Jesus promised to send ANOTHER Comforter Un. 14:16); therefore, His Coming
and that of the Comforter could not be identical. Furthermore, most of the references to
Christ's Coming were written after Pentecost and were indicated as being yet future (Acts
3:19-21). None of the phenomena prophesied to accompany Christ's PAR O USIA happened
on the Day of Pentecost.

c) Christ's Second Coming was not the destruction of Jerusalem in A.D. 70. The
destruction of Jerusalem by Titus may have been referred to as a type of latter day events
during the tribulation, but there was no Coming of the Lord to catch up His Church that
happened simultaneous with that event. (cf. Mt. 24:15-23 with Lk. 21:24-28.) Titus'
destruction of Jerusalem scattered Israel, Christ's Coming will mark the gathering of Israel
(JI. 3:16-18).

d) Christ's Second Coming is not conversion. If this were true, His Coming would not
be a second one, but one of millions of comings. "So Christ was sacrificed once to take away
the sins of many people; and He will appear a SECOND TIME, not to bear sin, but to bring
salvation to those who are waiting for Him" (Heb. 9:28, NIV). According to Paul, the believer
waits for the Lord's Coming after conversion, not before it (1 Thes. 1:9,10). Attention will be
directed now to a POSITIVE definition of the nature of the Lord's Second Coming.

2. What the Second Coming is.

a) The Second Coming of Christ is a LITERAL coming or return. Since the Coming is
a SECOND ONE, it will be as literal as the First Coming. There is no evidence in Scripture
that Christ's Return, which He himself promised, would be a figurative one. The Old
Testament has more references to Christ's SECOND Coming than to His First; prophecies of
His First Coming were fulfilled literally, there is no doubt that the prophecies concerning the
Second Coming will be fulfilled literally.

b) The Lord's Coming will be a PERSONAL return. "I go to prepare a place for you.
And if I go and prepare a place for you, I WILL COME AGAIN, and receive you unto MYSELF;
that WHERE I AM, there ye may be also" (Jn. 14:2b,3). Christ's Coming cannot be a
figurative reference to some other being or to some spiritual experience of the believer,
because the angels said to the disciples when Christ ascended to Heaven, "This SAME
JESUS, which is taken up from you into heaven, shall so come in like manner as ye have
seen him go into heaven" (Acts 1:11b).

c) From the above quoted reference (Acts 1:11b), it is clear that the Lord's Coming
will be a visible, bodily coming. The angel also said that He would return "IN LIKE
MANNER AS YE HAVE SEEN HIM go into heaven." They saw Him ascend in a glorified yet
visible and tangible body; He will return in the same manner. "Behold He cometh with
clouds; and every eye shall see Him.. ." (Rv. 1:7).

C. The Time of His Coming.

Jesus said regarding the time of His Return, "But of that day and hour knoweth no man,
no, not the angels of heaven, but my Father only" (Mt. 24:36). Some scholars contend that
Jesus and His disciples expected His Coming to be within the first generation. But in the
parable of the talents Jesus said, "After a LONG TIME the lord of those servants
cometh. . . ." (Mt. 25:19). Since the parable was about the coming of the kingdom, the term
"long time" seems to hint of a considerable delay in the Coming. Peter could not have
expected an immediate Coming for he said:
Knowing this first, that there shall come in the last days scoffers ... saying Where is the
promise of His coming? ... beloved, be not ignorant of this one thing, that one day is with the
Lord as a thousand years, and a thousand years as a day. The Lord is not slack concerning
His promise ... but is longsuffering to us-ward, not willing that any should perish, but that
all should come to repentance (2 Pt. 3:3-9).
Jesus also said, "And this gospel of the kingdom shall be preached in all the world for a
witness unto all nations; and then shall the end come" (Mt. 24:14). When the Thessalonian
church became upset by the belief that The Great Tribulation had already begun, Paul
exhorted them not to be soon shaken in mind: "For that day shall not come except there
come a falling away [departure] first.. ." (2 Thes. 2:1-3). On the other hand, Jesus warned,
"Watch therefore: for ye know not what hour your Lord doth come" (Mt. 24:42). Even though
there are clear indications that the Lord's Return would not occur until after an extended
period of evangelization, the Church was taught to be ready for an any-moment appearance
of the Heavenly Bridegroom (Mt. 24:44,48,50; 25:13; Mk. 13:35-37; Ti. 2:12,13; Jn. 3:3).
The Apostle Peter, who sat at the feet of Jesus, strongly urged the recipients of his second
epistle to look for ". . . the coming of the day of God" (2 Pt. 3:12). "Since all these things will
be dissolved, what manner of persons ought you to be in holy conduct and godliness,
LOOKING FOR and HASTENING the coming of the day of God" (2 Pt. 3:11, NKJV). Peter
adds the thought that we may actually HASTEN the coming day. The Church certainly is
not to sit by passively waiting for a set day which will end this dispensation. The Church is
working together with the Lord to accomplish His work, which must be done before He
returns in glory. Commenting on the above quoted verse from Peter, Michael Green says:
Christians are expected to look for the coming of the Lord; had not Jesus Himself told
them to watch? But this does not mean pious inactivity. It means action. For wonderful as
it may seem, we can actually "hasten it on" (NEB) (not "hasting unto" as in AV). In other
words, the timing of the advent is to some extent dependent upon the state of the church
and of society. What a wonderfully positive conception of the significance of our time on
earth. It is no barren waiting for "finis" to be written. It is intended to be a time of active
cooperation with God in the redemption of society ... The Rabbis had two apt sayings: "It is
the sins of the people which prevent the coming of the Messiah. If Jews would genuinely
repent for one day, the Messiah would come," and "If Israel would perfectly keep the Torah
for one day, the Messiah would come ." Is it possible that God sees time in the terms of
tasks accomplished rather than earthly calendars? We cannot hasten or delay God's
program, but it is possible that we may do so in relation to our time frame. In any case,
looking for the Lord does not mean folding our arms, but rather putting our hand to the
plow and to the sickle.
While no one knows the time of Christ's Coming, we are given signs by which we may
recognize the emergence of the last times.

D. The Signs of His Coming.

In answer to questions put to Him by some of the disciples, Jesus revealed a number of
signs of coming events (Mt. 24; Mk. 13; Lk. 21). Some of the events Jesus described would
happen in the first century; some would come on progressively during the Church age;
others would happen just before and during His Coming in power and glory. A very careful
reading of Christ's Olivet discourse, recorded in all three synoptic gospels, is necessary in
order to properly arrange the "sign events" in a time sequence. It is suggested that the
readers consult good evangelical commentaries for detailed exegesis. In the epistles, a
number of passages describe conditions that would prevail in the latter days: I Tm. 4:1-3; 2
Tm. 3:1-7; 1 Thes. 5:1-3; 2 Thes. 2:1-12; Jas. 5:1-8; 2 Pt. 3:1-10. Latter day signs are of
two kinds, primary signs and secondary signs; the primary signs are those that are declared
explicitly to be evidences of the near approach of the Day of the Lord; the secondary signs
are inferential, that is, they are events or conditions that would have to precede the explicit
signs in order for them to happen. For instance, in Revelation it is said that the Beast out of
the earth (Antichrist) would cause everyone to receive a "mark" or "number," without which
no one could buy nor sell. In order for such control over humanity to be exercised, there
would have to exist a mechanism by which such total control could be expedited. With half
the world's peoples ruled by totalitarian governments, and with most of the rest of society
subject to 'number" identification and computerized records of financial transactions, the
environment now exists for the Beast's appearance. Many students of prophecy view the
present environment as a "sign" of the last days. There are many such inferences drawn
from modem developments, scientific advancement, military capability, and international
alignments which are legitimate indicators of where the hands are on the prophetic time
clock. The following are some of the world conditions that prophetic scholars look for as
signs of the latter days:

1. The regathering of Israel in Palestine.

As far back as the time of Moses, God predicted that Israel, if disobedient, would be
scattered throughout all nations (Dt. 28:64); He also predicted that He would regather His
people out of all nations, bringing them back into their land (Dt. 30:3; Is. 11:11-16; 2:2-5;
Ez. 36:8,24; 37:11,12; 38:8). In the Old Testament, there are prophecies concerning two
regatherings. They would be regathered from Babylonia after seventy (70) years captivity
(Jer. 25:11,12); but in the first captivity they would not have been scattered throughout all
nations, nor would the return be complete nor permanent. The passages cited above refer to
a complete and permanent regathering ending in a rule of peace and righteousness. The
second scattering of Israel into all nations is prophesied by Jesus in Luke chapter twenty-
one: 'And they [Israel] shall fall by the edge of the sword [A.D. 701, and shall be led away
captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times
of the Gentiles be fulfilled" (21:24). The phrase "times of the Gentiles" refers to the period
symbolized by the image seen by Nebuchadnezzar in a dream interpreted by Daniel (Dn.
2:24-45), a period during which a- succession of Gentile rulers would dominate Europe and
the Middle-East, including Palestine. Daniel himself had a dream in which he saw these
same Gentile rulers represented by four beasts, the last of which ruled "until the Ancient of
days came ... and the time came for the saints to possess the kingdom' (Dn. 7:22). Paul
seems to refer to the term "times of the Gentiles" in Romans chapter eleven:
For I would not, brethren, that ye should be ignorant of this mystery. . . . that blindness
in part happened to Israel, until the FULNESS OF THE GENTILES be come in. And so all
Israel shall be saved: as it is written, "There shall come out of Sion the Deliverer, and shall
turn away ungodliness from Jacob: for this is my covenant with them, when I shall take
away their sins (11:25-27).
On May 14th, 1948, the regathered. Jews declared a portion of Palestine to be the
independent state of Israel. This in itself did not fulfill specifically the prophecies
concerning Israel's regathering, for the regathering has been in unbelief; but after nearly two
thousand years of exclusion from their land, Israel's existence as a state may very well set
the stage for the final act.

2. Perilous times.
Paul describes social conditions in the "last days":
But realize this, that in the LAST DAYS difficult days will come. For men will be lovers of
self, lovers of money, boastful, arrogant, revilers, disobedient to parents, ungrateful, unholy,
unloving, irreconcilable, malicious gossips, without self-control, brutal, haters of good,
treacherous, reckless, conceited, lovers of pleasure rather than lovers of God; holding to a
form of godliness, although they have denied its power ... among them are those who enter
into households and captivate weak women weighed down with sins, led on by various
impulses, always learning and never able to come to the knowledge of the truth (2 Tm. 3:1-7,
NASB).
Of course such men as Paul describes have always existed; but when the depravity that
he describes characterizes a whole society, such a condition signals the approach of the end
of this age. When the conditions prevailing today of selfishness, sexual perversion, crime,
violence, lack of conscience, and rebellion against Bible morality are contemplated, one is
not surprised that many Bible scholars view modem society as a "doomsday" society.

3. The rise of communist Russia.

The prophet Ezekiel, in chapters thirty-eight and thirty-nine, prophetically describes a
nation or nations that will come against Israel when she is regathered in her own land. He
says: "Son of man, set your face toward Gog of the land of Magog, the prince of Rosh,
Meshech, and Tubal, and prophesy against him, and say 'Thus says the Lord God, "Behold I
am against you, 0 Gog, prince of Rosh, Meshech and Tubal"'" (Ez. 38:2,3, NASB). The
Hebrew Rosh is translated "chief" in the Authorized Version, but Hebrew scholars agree that
in this context it is a proper name and should be rendered as such, as is done in the
American Standard, New American Standard, New King James, and Amplified Versions. It is
quite clear that the above is a reference to Russia. Meshech is Moscow; Tubal is Tobolsk;
and Rosh is Russia. Authority for this identification comes from the Hebrew Lexicon of Dr.
William Gesenius, who defines Rosh:
Rosh; Ezekiel 38:2,3; 39:1; proper name of a nor-them nation, mentioned with Tubal and
Meshech; undoubtedly the "Russians," who are mentioned by Byzantine writers of the tenth
century, under the name hoi ros (Greek) dwelling to the north of Taurus, and described by
Ibn Fosslan, an Arabic writer of the same age, as dwelling on the river Wolga.
Russia only became a world power with a goal of world conquest after World War I in
1917. With the Middle-East being the chief oil source of the world, coveted by Russia, and
with Russia at odds with Israel, an ally of the United States, that Moscow would invade
regathered Israel at some near future date is not impossible nor unthinkable, especially in
the light of the prophecy in Ezekiel chapters thirty-eight and thirty-nine. According to
Ezekiel's prophecy, God will send a fire to destroy Russia and the defeat will be so complete
that the massive invader will leave behind weapons of war in such a quantity that it will take
seven years to dispose of them. The dead will be so numerous that it will take Israel seven
months to bury them. At the turn of the century there was no state of Israel, and Russia
would have had no motive for invading Palestine. The rise of modern communist Russia and
the establishment of the state of Israel now make possible the circumstances needed for the
fulfillment of Ezekiel's prophecy which was predicted to happen in "the latter years."

4. The rise of communist China.

In the book of Revelation, chapter sixteen, there is a passage which makes reference to
the "kings of the east": "And the sixth angel poured out his bowl upon the great river, the
Euphrates; and its water was dried up, that the way might be prepared for the kings from
the EAST" (Rv. 16:12, NASB). The river Euphrates is also mentioned in chapter nine of
Revelation in connection with a prophecy that an army of two hundred million (200,000,000)
would be released, resulting in the death of a third part of Mankind (Rv. 9:13-21). The river
Euphrates was considered the boundary between East and West. Many prophetic scholars
see the rise of modern China, now with nuclear weapons, as an inferential "sign" of the latter
days.

5. Armaments and modern war potential.

Just before Jesus returns with His saints to claim His kingdom, the earth will be the
scene of the greatest war of all time, called "Armageddon." It will be the final conflict of this
dispensation. At the turn of this century, a war of the proportion of Armageddon was
difficult to conceive. Now with the development of atomic weapons, the destructive power of
which has already been witnessed, another world war would beyond doubt be the last war,
and would bring about the destruction of Mankind. In that sense, the modern war potential
is a latter day sign, because only the Coming of Jesus can prevent total destruction. The
Lord must come to save us from ourselves.

6. Progress in transportation and science.

In the last chapter of Daniel's prophecy is recorded this word of the Lord: "But you,
Daniel, shut up the words and seal the book until the TIME OF THE END; many shall run to
and fro and knowledge shall increase' (Dn. 12:4, NKJV). This prophecy seems to indicate
that in end-time there would be a notable acceleration in travel and in the acquisition of
knowledge. Many who write about latter day signs point to Daniel's prophecy quoted above
as a sign that the end is approaching.
Until the nineteenth century, there was very little change in the way people traveled.
Abraham could get from one place to another about as rapidly as Shakespeare could. Until
the turn of the twentieth century, the average person traveled in a vehicle drawn by animals.
Today, travelers span continents in jet planes in a matter of hours; and space travel (already
being booked) will offer speeds permitting one to circle the globe faster than Abraham could
get to the next village.
The increase in knowledge has been equally spectacular. Until the invention of the
printing press, and the discovery of the new world, the sum of human knowledge was not
appreciably greater than it was in the Golden Age of Greece and Rome. The Renaissance
was really only the rediscovery of the cultures of ancient Greece, Egypt, Arabia and China.
Today's scientists have split the atom, developed nuclear power, explored human genes,
traveled to the moon, photographed the planets at close range, and computerized all
statistics and most of industrial production. It has been estimated that three-fourths of
present knowledge has been acquired in the last fifty (50) years, and that seventy percent of
modem medicines and surgical procedures have been developed since World War II. Three-
fourths of all the scientists who have ever lived are alive today. With the use of computers,
in an hour a modem engineer can duplicate the work of a lifetime of an engineer working
before 1940. In an atmosphere of exploding scientific advancement and of declining
morality and ethics, Jesus must come and rule to save us from ourselves
It should be pointed out, however, that only the general inferential signs, and conditions
in society are to be looked for before the Rapture of the Church; the explicit signs are
prophesied to happen during the Tribulation and in connection with the Lord's Return in
Judgment. No specific sign must happen before the Bridegroom comes for the bride; His
Appearing, as in the parable of the ten virgins, should be expected at all times.

E. The Rapture of the Church.

1. Its any-moment occurrence.
A number of events are associated with the end of the age. Jesus promised His disciples,
"I will come again, and receive you unto myself, that where I am, there ye may be also" (Jn.
14:3). Paul wrote: ". . . the dead in Christ shall rise first; then we which are alive and
remain shall be caught up together with them in the clouds, to meet the Lord in the air.... (1
Thes. 4:16b,17) Jesus spoke also of great tribulation, "For then shall be great tribulation,
such as was not since the beginning of the world to this time, no, nor ever shall be" (Mt.
24:21). This Great Tribulation is described in detail in the book of Revelation, chapters six
through nineteen. (See also Dn. 12:1.) The tribulation will be caused by Satan, through the
agency of one called variously: "the beast" (Rv. 13:1), the "antichrist" (I Jn. 2:18), the "man of
sin" and the "son of perdition" (2 Thes. 2:3), and the "little horn" (Dn. 7:8). The Great
Tribulation will be concluded by the Battle of Armageddon and the Revelation of Jesus as
King of Kings, who will come with His armies of saints to bring judgment upon the "beast"
and his followers (Rv. 19:11-21). The Great Tribulation is followed by the Millennial Reign of
Christ, the Final Judgment, and the Eternal State (Rv. 20-22).
Which of these events will happen first? Will it be the Coming of Jesus or the revelation
of the Antichrist? If the Bible is to be taken in a natural sense, it seems that the first event
for which the believer waits is the "blessed hope" (Ti. 2:13), or the Rapture of the Church:
Here we have a definite message from the Lord. It is that those who are still living when
He comes will not in any way precede those who have previously fallen asleep [died], one
word of command, one shout from the archangel, one blast from the trumpet of God and the
Lord Himself will come down from heaven! Those who have died in Christ will be the first to
rise, and then we who are still living will be swept up with them into the clouds to meet the
Lord in the air. And after that we shall be with Him forever. (1 Thes. 4:15-18, Phillips)
The Apostle Paul, since he was the apostle to the Gentile church, was given a special
revelation from the Lord Himself regarding the details of the Rapture and its relationship to
the Resurrection.
In a passage in I Corinthians, Paul again speaks of the Rapture of the Church together
with the bodily resurrection of deceased believers: "Behold, I tell you a mystery; we shall not
all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last
trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we shall
be changed" (15:51,52, NASB). When the Lord comes for His Church, not only will the living
saints be raptured, their bodies will be changed into glorified imperishable bodies. The
believer, body and spirit, will become like Jesus (1 Jn. 3:2,3).
Another reference to the Rapture, by Paul, is found in 2 Thessalonians: "Now we beseech
you brethren, by the coming of our Lord Jesus Christ, and by our GATHERING TOGETHER
UNTO HIM..." (2:1), There is a probable additional reference to the Rapture in the same
passage: ". . . that day [the Day of the Lord] shall not come, except there come a FALLING
AWAY first..." (v.3). The Greek word translated "falling away" may also have the meaning
"departure" (see 2 Cor. 12:8, 'depart"). The word in Greek has the definite article, therefore
it refers to an event known by the recipients. Since the whole subject is about the "rapture"
and the concern of the Thessalonians that they were already in the Tribulation, the
rendering "departure" is a reasonable one.9
Without doubt, the New Testament, especially Paul's writings, is very clear about a
"rapture" of the living believers at Christ's Coming. All evangelicals are agreed that a rapture
will occur; they are not in agreement about when the Rapture will occur in relation to the
tribulation period described in the book of Revelation. While this book will identify itself
with the Pre-tribulation Rapture position, which is the historic position of our church, the
authors refrain from radical dogmatism in the presentation of the position, recognizing the
fact that godly and scholarly teachers take other positions.

2. Various Rapture theories.

a) The Post-tribulation Rapture Theory. Those who hold this theory believe that the
believers will go through the Tribulation and that the Rapture will occur simultaneously
with, or immediately before, the Lord's Coming in Judgment. They hold that the Rapture of
the Church and Christ's Return to Rule are simply different aspects of a single event which
will happen at the end of the Great Tribulation, and just before the defeat of the Beast and
his followers and the beginning of the Millennium. The best contemporary advocates of the
post-tribulation Rapture are: Dr. George E. Ladd, in The Blessed Hope (Eerdmans, 1957); A
Theology of the New Testament (Zondervan, 1977); and J. Barton Payne, in Encyclopedia of
Biblical Prophecy (Harper & Row, 1973).

(1) The principal arguments advanced in favor of the post-tribulation Rapture

position are as follows:
(a) The Coming of Christ is variously described, but nowhere said to be two events
separated by a seven (or three and a half) year interval of tribulation.
(b) Jesus' answer to His disciples regarding the signs of the end-time indicated
that a period of unequaled tribulation (Mt. 24:3-22) would precede His Coming. Other
passages also predict tribulation for God's people (Jn. 15:18,19; 16:33).
(c) The Resurrection is identified with the Rapture, yet Revelation 20:4-6 puts the
'first resurrection" after Christ's Return to Rule and just before the Millennium, therefore the
Rapture and Revelation must happen together. (See also Dn. 12:1,2.)

(2) The following considerations argue against the Post-tribulation Rapture

position:
(a) The tribulation period is not a Church period, but is the final week of Daniel's
vision regarding God's dealing with Israel: 'Seventy weeks are determined upon THY people
and upon THY HOLY CITY, to finish the transgression, and to make an end of sins, and to
make reconciliation for iniquity, and to bring in everlasting righteousness. . ." (Dn. 9:24, also
25-27). It is a time of God's dealing with Israel and of His wrath upon the godless nations
(Rv. 6:15-17). The tribulation period is called by Jeremiah "Jacob's trouble" (Jer. 30:4-7).
(b) Paul declares regarding the Church: 'For God hath not appointed us to wrath,
but to obtain salvation by our Lord Jesus Christ . . .' (1 Thes. 5:9). The Church has suffered
and will suffer many trials and tribulations, but not the Great Day of His Wrath.
(c) The Lord had promised the faithful that they will be kept from that hour of
wrath: 'Because thou hast kept the word of my patience, I also will keep thee from the hour
of temptation, which shall come upon all the world, to try them that dwell upon the earth"
(Rv. 3:10). (See also 2 Pt. 2:9; Lk. 21:34-36.)
(d) Nowhere in the book of Revelation, after chapter four, is the Church
mentioned specifically, until chapter nineteen, where the Church is seen in Heaven as the
Bride of Christ. Many scholars identify the Church with the four and twenty elders who are
in Heaven throughout the Apocalypse. The four and twenty elders are arrayed in white with
crowns of victory on their heads, symbols of the Redeemed. The Tribulation saints (those
who are saved during the tribulation and martyred) are seen as a group only in Heaven. The
Righteous who are seen on earth are the 144,000, who are said to be Jews (Rv. 7:1-8; 14:1-
5). Furthermore, if the Church is to be on earth during the Tribulation, why is witnessing
assigned to the two witnesses who are apparently Jews (Moses and Elijah)? (Rv. 11:1-14)
(e) The Rapture and the Final Coming cannot happen simultaneously, nor hardly
on the same day, for two important events separate the Rapture and the Resurrection of the
Saints from the Coming to Earth to Rule. The two events are the believers Bema Judgment
of Awards, and the Marriage Supper of the Lamb (Rv. 19:5-9; 1 Cor. 3:11-15; 2 Cor. 5:9-11).
(f) Since the Church age terminates with the beginning of the tribulation
(Daniel's seventieth week, Dn. 9:27; "the fullness of the Gentiles" Rom. 11:12,25,26,27), the
Church plays no more part in earthly affairs until the Millennium.
(g) Regarding the Resurrection recorded in Revelation chapter twenty, and
referred to as the "first resurrection," careful reading will reveal that the resurrected ones
mentioned are those who are beheaded during the Tribulation no mention is made of the
saints of the entire Church age who must have been raised up at the time of the Rapture
before the Great Tribulation. Daniel (12:1,2) places the Resurrection of the Old Testament
saints at the end of the Tribulation, but John does not mention it in Revelation chapter
twenty. Christ is called the "first fruits of them that slept"; at Christ's Resurrection, a
number of saints arose from the dead (Mt. 27:52,53). In Revelation 11:11,12, the two
witnesses are resurrected; in Revelation 7:12-17, the Resurrection of the Tribulation saints
is recorded. Apparently all those who are resurrected before the Millenium are a part of the
"first resurrection"; those who are raised after the Millenium are raised unto judgment and
perdition (Rv. 20:13,15).
(h) The strongest argument for a pre-tribulation Rapture is the fact that
throughout the New Testament exhortation is given to look for and wait for the
Coming of Jesus (Mt. 24:42,43; 25:13; Mk. 13:35; 1 Thes. 5:6; Ti. 2:13; 1 Jn. 3:3; Heb.
9:28; Jn. 14:3). Jesus promised, "And if I go and prepare a place for you, I will come again,
and receive you unto myself-, that where I am there ye may be also" (Jn. 14:3). Here Jesus'
Coming is for the purpose of receiving the Church unto Himself and taking her to a place in
the Father's house; this Coming cannot be the same as His coming with the Church to earth
as the post-tribulationists contend. The blessed hope of an imminent Coming of Jesus is
one of the strongest incentives to practical godliness and diligent service (Ti. 2:12-14; 1 Jn.
3:3). If the Tribulation must come first, with the manifestation of the Antichrist, before the
Rapture, who will look for a Coming of Jesus until many of the events of the Apocalypse
have transpired? The parable of the faithful and unfaithful servants recorded in Matthew
chapter twenty-four teaches the tragic result of saying, "My lord delayeth his coming" (24:44-
51).
The principal proponents of the Pre-tribulation position are: Dr. C. 1. Scofield, Scofield
Study Bible, footnotes, (Oxford University Press, 1967); Dr. John F. Walvoord, The Rapture
Question (Dunham, 1957); The Revelation of Jesus Christ (Moody Press, 1972); Dr. Kenneth
S. Wuest, Prophetic Light in the Present Darkness (Eerdmans, 1956); Dr. J. Dwight
Pentecost, Prophecy for Today (Zondervan, 1961); Dr. Henry C. Thiessen, Lectures in
Systematic Theology (Eerdmans, 1961); Dr. Mark G. Cambron, Bible Doctrines (Zondervan,
1973); W. E. Vine, The Epistle to the Thessalonians (Pickering & Inglis); Herbert Lockyer, All
the Doctrines of the Bible (Zondervan, 1964); Dr. Gerald B. Stanton, Kept from the Hour
(Zondervan, 1956); Dr. Charles C. Ryrie, The Ryrie Study Bible (Moody Press, 1978);
Dispensationalism Today (Moody Press, 1981).

b) The Mid-tribulation Rapture Theory. As the term "midtribulation" reveals, it

describes the position of those who teach that the Church will be raptured after the first half
of Daniel's seventieth (70th) week (Dn. 9:27). Most of those who hold this view, however,
claim to be pre-tribulation rapturists, because they do not interpret the first half of the
seven-year tribulation period as being a time of great tribulation or wrath.

(1) The principal points of this theory are:

(a) The last trumpet, mentioned in connection with the Rapture in 1
Corinthians 15:52, is identified with the seventh trumpet sounded in Revelation 11:15
which occurs in the middle of the Tribulation (Rv. 11:2,3). If the two trumpets are identical,
then the Rapture occurs in the middle of the Tribulation.
(b) Since the Church is raptured before the "Great Tribulation" (the last three and
one half years), the Church escapes the "wrath" of 1 Thessalonians 5:9, and the "hour of
temptation" of Revelation 3:10.
(c) The resurrection of the two witnesses in Revelation 11:11,12 is declared to
be a reference to the Rapture and Resurrection of the Church, or to happen
simultaneously with the Rapture.

(2) The following arguments may be advanced in opposition to the Mid-

tribulation Rapture position:
(a) The trumpets in 1 Corinthians chapter fifteen and Revelation chapter eleven
are not the same. Paul's "trump of God" is a trumpet call of victory over death; John's
seventh trumpet is the seventh in a series of announcements of judgment upon the wicked
and final triumph over Satan's reign.
(b) The entire seventieth week of Daniel is Jewish in character, therefore the
Church does not belong in any part of it. God's wrath is also poured out in the first half of
the tribulation period (Rv. 6:12-17). (Also 1 Thes. 5:9; Rv. 3:10; 2 Pt. 2:9).
(c) The two witnesses appear to be Jewish from the Old Testament symbols - the
temple, olive trees and lampstands (Zec. 4:3,12), withholding rain, and smiting with plagues
(Ex. 7:20; 8:1-12:29; 1 Kgs. 17:1; 18:41-45; 2 Kgs. 1:10-12; Jas. 5:17,18). If the Church
were on the earth, why would God assign Jewish prophets to the mission of witnessing to
the nations? Until the end of the Church age, it is the Church's mission to witness to all
nations. Dr. Buswell believes, however, that the Church age and the tribulation period will
overlap three and one half years."
(d) The same objection can be made to the Mid-tribulation Rapture position that
is made to the Post-tribulation position; that is, that the Mid-tribulation position removes
the any-moment expectation of Christ's Coming. The tribulation period begins with the
Antichrist's making a covenant with the Jews, an event that could not be concealed. If the
Church is going through any part of the tribulation period, Christ cannot come for the
Church until the Tribulation has begun with Antichrist's covenant to restore the daily
sacrifice (Dn. 9:27). Both of the theories discussed above require us to look for the
Antichrist's coming before Christ's Coming.

c) The Partial Rapture Theory. Those who hold to a partial Rapture base their
believe on passages such as Hebrews 9:28, Luke 21:36; 1 John 2:28, and Matthew 25:1-13;
which are interpreted to mean that believers who are not "looking for Him," who are not
"counted worthy," who have something in their lives that might make them "ashamed before
Him at His coming," or that do not have oil (the fullness of the Spirit) will be left behind to go
through the Tribulation. Advocates of this theory believe that only those believers who are
fully worthy will go up in the Rapture. The following considerations argue against the Partial
Rapture Theory:
(1) First Thessalonians 4:16 says: "The dead IN CHRIST shall rise first." If all who
have died in Christ will be resurrected, certainly all who are alive "in Christ" will be
raptured. Certainly the Lord will not wait until the generation alive at His Coming to make
distinctions between believers who are "worthy" and those who are not.
(2) Furthermore, in 1 Corinthians 15:51, Paul says: "Behold, I shew you a
mystery; We shall not all sleep, but we shall ALL be changed." All who are in Christ will be
changed at His Coming. This of course does not include the unregenerate who are only
professing Christians.
(3) If only the "worthy" are to be caught up, who will go? Who can claim
worthiness in himself? Our standing with God is based on the Righteousness of Christ, not
our righteousnesses which are "filthy rags" (Is. 64:6).
(4) Every believer ought to be filled with the Spirit, but the purpose of that
fullness is not to make us worthy, which is accomplished by the blood of Jesus, but to
equip us with power for service (Acts. 1:8). To interpret the "oil" in the parable of the ten
virgins as symbolic of the "fullness of the Spirit" violates sound principles for the
interpretation of parables (both the wise and the unwise had oil at the beginning).
(5) Proponents of the Partial Rapture Theory as well as those who believe that
the Church must go through some or all of the Tribulation, contend that tribulation is
necessary to purify the Church and make her ready for the Bridegroom. This belief
contends for a kind of Protestant purgatory. And if the saints alive at the end of the age
need purging by tribulation, it would seem that the Lord would need to resurrect the dead
saints for a period of tribulation previous to their Rapture. An absurd thought, of course!

F. Christ's Return to Rule - the Revelation.

At the Rapture, Christ comes for His saints; at His Revelation, He comes with His saints.
At the Rapture, He comes in the air; at His Revelation, He comes to earth to rule in power
and glory. The Rapture is followed by the Believers' Judgment of Rewards and the Marriage
Supper of the Lamb; the Revelation is followed by the defeat of the Antichrist and the wicked
nations, and the establishment of His millennial kingdom (Rv. 19, 20). "And Enoch also, the
seventh from Adam, prophesied of these saying, Behold, the Lord cometh with ten
thousands of His saints" (Jude 14). (See Dn. 7:9,10,21,22; Is. 11:1-4; 63:1-3.) According to
Revelation chapter nineteen, the steps in Christ's Return to Rule are:
1. The heaven is opened and Christ appears riding on a white horse with a crown on
His head and with garments dipped in blood, His name is announced to be "The Word of
God" (vv.11-13; also Jn. 1:1).
2. He is accompanied by armies of saints, also riding on white horses. A sharp
sword issues from His mouth to smite the wicked nations. His title is revealed to be "King of
Kings and Lord of Lords" (vv.14-16).
3. An angel announces His readiness for battle against the Beast and his armies
which gather to oppose the Lord.
The Beast's armies are crushed; the Beast, the False prophet and all those who have
taken the mark of the Beast or worshipped his image are cast into the Lake of Fire (vv.19-
21; Dn. 8:25).
4. An angel from heaven casts Satan, called "the old serpent," the "dragon" and the
"devil," into the Bottomless Pit where he is imprisoned for a thousand years (Rv. 20:1-3).
5. The Tribulation saints are raised and, together with the Church saints, reign with
Christ for a thousand years (Rv. 20:4; Mt. 25:21; 2 Tm. 2:12; Rv. 5:9,10).

IV. THE TRIBULATION

A. The Word "Tribulation" in Scripture.

In the Bible, the word "tribulation" is used in at least three different ways:

1. To apply to the trials and persecutions that the Christian believers will suffer
throughout the Church age as a result of their identification with Christ : 'In the world
ye shall have tribulation: but be of good cheer; I have overcome the world" (Jn. 16:33).
 John, in his first epistle, explains why we suffer with Christ in this world: 'Therefore the
world knoweth us not, because it knew Him not" (1 Jn. 3:1b). (See also 1 Cor. 3:4; 2 Thes.
1:4; Acts 14:22; Rom. 12:12; Eph. 3:13; 2 Cor. 7:4.)
2. To apply to a special period of tribulation for Israel prophesied by Daniel (9:24-
27).
Jeremiah also makes reference to the same period calling it "Jacob's trouble" (Jer. 30:7-
9). Jesus describes the Great Tribulation (Mt. 24:21) and confirms its application to Israel
by the use of terms such as 'Judea," "the sabbath day," and "the abomination of desolation"
(Dn. 9:27) which refers to the desecration of the altar of the Jewish Temple by the Antichrist.
3. To apply to God's final wrath upon the Antichrist and the Gentile nations that
follow him (Rv. 6:12-17), called the "Great Day of His Wrath."
It is very important that the three different applications of the word "tribulation" be
clearly distinguished. The fact that believers must be ready to suffer trials and tribulations
throughout the Church age (Acts 14:14) does not mean that the Church must go through the
"Great Tribulation" and the final hour of "God's Wrath." God has promised to keep the
church saints from (Gr., ek, "out Of") the tribulation period (Rv. 3:10; 1 Thes. 5:9).
Furthermore, the "Great Tribulation," which is Daniel's "seventieth week" of the seventy week
period determined for dealing with Israel (Dn. 9:24-27; 12:8-13), is not a part of the Church
age; when the "fullness of the Gentiles" comes, as Paul explains in Romans 11:25, the
Church will be raptured, and God will turn again to effect the salvation of national Israel
(Rom. 11:24,26; Rv. 7:4-8; Rv. 11,12).

B. Daniel's Dream and Vision.

Daniel also prophesied about times of world domination by Gentile nations
(Nebuchadnezzar's Image - Dn. 2:31-44; Daniel's dream of four beasts - Dn. 7:1-14). The
four parts of the image and the four beasts represented four successive Gentile empires, the
last of which was to be the Roman Empire. According to the dream of the image, the Roman
Empire would be revived in the form of ten kingdoms, represented by the ten toes of the
image. According to the vision of the four beasts, the fourth would have ten horns from
which a "little horn," symbolizing the Antichrist, would come forth. In both the dream and
the vision, the Son of Man will come in the time of the fourth empire to punish the nations
and to set up His everlasting kingdom (Dn. 2:31-35; 7:8-14; 12:1-3). In Matthew chapter
twenty-four, and in Luke chapter twenty-one, Jesus makes clear that the Great Tribulation
will include Daniel's seventieth week of God's dealing with Israel and His final wrath against
Satan and the wicked Gentile nations that serve him. (See also Zec. 14:1-4; Rv. 14:20,
16:14-16, 19:19.)

C. Principal Events of the 'tribulation.

1. The removal of the Church and the Restrainer of evil (2 Thes. 2:1,7,8).
2. Restoration of the daily sacrifice in a rebuilt temple by covenant with the
Antichrist (Dn. 9:27).
3. Out pouring of judgments resulting from the opening of the seven seals (Rv. 6:1-
8:1).
4. Outpouring of judgments from the sounding of the seven trumpets (Rv. 8:6-
11:15).
5. The taking away of the daily sacrifice by the Antichrist, and the setting up of
the abomination of desolation (Dn. 9:27; 12:10,11; Mt. 24:15). (This happens in the
middle of the seven years, which are divided into two parts of three and one half years: Rv.
11:2,3; Dn. 9:27,12:11; Rv. 12:14. The latter half is considered to be the "Great
Tribulation.")
6. Increased persecution of Israel (Rv. 12); 144,000 Jews from the twelve tribes are
sealed (Rv. 7:1-8); an innumerable company of Tribulation saints, from all nations,
converted during the Tribulation, are taken to Heaven (Rv. 7:9-17).
7. Total control by the Beast and the False Prophet, the introduction of the mark of
the Beast and his number, with compulsory worship of the Beast's image (Rv. 13).

8. The judgments resulting from the outpouring of the seven vials of wrath (Rv.
15,16).
9. Judgment upon the Harlot, mystery Babylon (Rv. 17,18), who probably represents
apostate religion.
(After the Rapture of the true Church, organized religion with a "form of godliness but
denying the power thereof" will become increasingly corrupt, even aligning herself with the
Beast's government.)
10. Gathering of the kings of the East and armies of the Antichrist (Beast) to
make war with the remnant of Israel, resulting in the Battle of Armageddon (Rv.
12:17,16:12-16).
11. Celebration of the Marriage Supper of the Lamb (Rv. 19:6-9).
12. Christ returns with His armies of saints to confront the Beast and his armies,
and the Beast's armies are destroyed by the brightness of Christ's Coming (Rv. 19:14-21; 2
Thes. 2:8).
13. The Beast and the False Prophet are cast into the Lake of Fire (Rv. 19:20).
14. Satan is cast into the Bottomless Pit (the abyss) for one thousand years (Rv.
20:1-3).

V. THE ANTICHRIST

A. The Word "Antichrist" in Scripture.

The word "antichrist" comes from two Greek words christos meaning 'Christ" or the
"anointed one"; and anti meaning in this combination "against"; thus, "the one against
Christ, God's anointed." The name "antichrist" is found only in John's epistles (1 Jn.
2:18,22; 4:3; 2 Jn. 7), where he is described as one coming in the last time, and one whose
spirit is already present in the world. The spirit of antichrist will be embodied in the "beast"
described in Revelation 13:1; 11:7. The first prophetic reference to Antichrist is probably
found in Genesis 3:15: "And I will put enmity between thee and the woman, and between
THY SEED and HER SEED...." Christ is the SEED of woman. Antichrist is the SEED of
Satan or the "Devil," whose name means "slanderer, " who speaks against Christ and against
His Redeemed.

B. The Identity of the Antichrist.

The spirit of antichrist has possessed many enemies of God through the ages, such as
"the kings of Babylon,' a type of Satan (Is. 14:4-17). The name "Mystery Babylon" is borne
by the "great harlot" of Revelation 17:5, for she is the embodiment of anti-God religion.
Many anti-Christian rulers and evil men of power have been identified as the "Antichrist"
through history, such as: Nero, Napoleon, Kaisar Wilhelm, Mussolini, Hitler, Stalin, etc.
Some of these were no doubt motivated by the spirit of antichrist, but THE Antichrist is yet
to come. He may be somewhere in the world already, but he will not be revealed until after
the Rapture of the Church; so it is rather futile to try to identify him. The spirit of antichrist
will continue to possess any vehicle yielded to Satan.

C. The Titles of Antichrist.

1. The Beast - Rv. 13:1-4,12-18; 15:2; 16:2; 17:8; 19:19; 20:4,10.
2. The Little Horn - Dn. 7:8; 8:9. He shall rise up from among rulers of the revived
Roman Empire. The "little horn" of Daniel 8:9 is Antiochus Epiphanes (170 B.C.), the Syrian
ruler who persecuted the Jews and defiled the Temple in the time of the Maccabees (Macc.
1:10-47); therefore, he is a type of Antichrist.
3. The Man of Sin - 2 Thes. 2:3. He will be history's vilest embodiment of sin and
rebellion.
4. The Son of Perdition - 2 Thes. 2:3. Another title of the Man of Sin. Satan's tool to
seduce men and consign them to the realm of the lost.
5. The Wicked One - 2 Thes. 2:8. "Wicked" is from the Greek, anomos, which means the
"lawless one." He totally opposes every law of God.
6. The Willful King - Dn. 11:36-45. Jesus prayed, "Not my will but thine be done";
the Antichrist will oppose God's Will and do his own will; he is the inspirer of all those who
'do their own thing."
7. The Foolish Shepherd - Zec. 11:15-17. Jesus is the Good Shepherd who preserves;
Antichrist is the worthless shepherd who devours.

D. The Works of Antichrist.

1. He is the last ruler of the revived Roman empire - Dn. 7:8; Rv. 13:1.
2. He will appear on the scene as a proponent of peace who is tolerant of religion -
Dn. 9:27; Rv. 6:2; Dn. 8:25; 1 Thes. 5:3.
3. He will arise after the Rapture of the Church and at the beginning of the
seventieth week of Daniel, when God sets His hand to deal again with national Israel, and
he will make a covenant with the Jews to restore the daily sacrifice - Dn. 9:24-27.
4. After three and one half years, in the middle of the Tribulation, he will cast off
all pretense of toleration, break his covenant with the Jews, cause the daily sacrifice to
cease, and begin his persecution of Israel - Rv. 13:7,8.
5. One of his heads will receive a deadly wound, then be miraculously healed causing
the wonderment and worship of the whole world - Rv. 13:3,4.
6. As the Man of Sin and Lawless One he will blaspheme God, then require the
worship of all men with the threat of death - Rv. 13:7,8.
7. The third member of the satanic trinity of the Dragon, the Beast and the False
Prophet arises; the False Prophet exercises miraculous power to deceive, causes men to
worship the Beast, creates an image of the Beast to which he gives life, and causes all men
to take a mark or number of the Beast in order to buy or sell - Rv. 13:11-18.
8. During the Tribulation, the Beast sponsors the great Harlot who represents
apostate religion, but finally the Beast together with the ten kings who rule with the Beast
utterly destroy the scarlet woman - Rv_ 17.
The woman is said to be "that great city that reigneth over the kings of the earth" (Rv.
17:18); the city is situated on "seven mountains" (17:9). (Scholars are divided as to whether
the city is Rome or Babylon.)
9. The Beast gathers his subject nations together to make war with the Lamb at
the Battle of Armageddon, where he is utterly defeated and cast, together with the False
Prophet, into the Lake of Fire - Rv. 16:16; 17:14; 19:19,20.

VI. THE RESURRECTION

Almost all religions teach the immortality of the soul; but the Bible teaches the
redemption of and the survival of the total person - spirit, soul and body. The ancient
Greeks believed in life after death for the soul, but since the body was the source of all evil,
release of the soul from the body was desirable. A heretical Christian sect called 'Gnostics"
shared this concept derived from Greek philosophy. The Bible does not teach that the
physical body is the source of evil; the Pauline term "flesh" refers to man's sinful and selfish
nature which, while it manifests itself through actions of the body, derives from a "carnal
mind" (Rom. 8:6,7). Christ's taking our human body (the 'likeness of sinful flesh"),
'condemned sin in the flesh." (Rom. 8:3) Christ by His Incarnation, Death and Resurrection
redeemed the total person who is in Christ, giving him a hope of a bodily resurrection which
will occur at the Rapture of the Church. 'For since by man came death, by man came also
the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made
alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ's
at His coming" (1 Cor. 15:21-23).
A. The Fact of the Resurrection.
The fact of the Resurrection is taught in both the Old and the New Testaments:

1. In the Old Testament.

a) By affirmation: "For I know that my Redeemer lives, and He shall stand at last on the
earth; and after my skin is destroyed, this I KNOW that IN MY FLESH I shall see God" (Jb.
19:25, NKJV). "As for me, I will behold thy face in righteousness: I shall be satisfied, when I
awake with thy likeness" (Ps. 17:15). (See also Ps. 16:9-11; Dn. 12:2.)
b) By prophecy: "Thy dead men shall live, together with my dead body shall they arise.
Awake and sing, ye that dwell in dust: for thy dew is like the dew of herbs, and the earth
shall cast out the dead" (Is. 26:19). (Also Hos. 13:14.)
c) By typology: events such as Joseph's deliverance from the pit are typical of death
and resurrection (Gn. 37:20-36), as are Isaac's return from the altar of sacrifice (Gn. 22:5-
14), and Jonah's deliverance from the great fish (commonly called, whale) (Jon. 2; Mt.
12:40).
d) By example: the Old Testament contains several examples of persons who were
raised from the dead: 1 Kgs. 17:17-24; 2 Kgs 4:32-35; 13:20,21. While these are cases of
resuscitation rather than resurrection (for those who were raised died natural deaths later),
they demonstrate God's power and disposition to restore dead bodies to life.

2. In the New Testament.

a) By affirmation: 'So also is the resurrection of the dead. It is sown in corruption; it is
raised in incorruption: it is sown in dishonor; it is raised in glory: it is sown in weakness; it
is raised in power. . ." (1 Cor. 15:42,43) (See also Mt. 22:30-32; Jn. 5:21; Acts 23:6-8;
26:8,23; 2 Tm. 1:10; 1 Pt. 1:3.)
b) By prophecy: "Marvel not at this: for the hour is coming, in which all that are in the
graves shall hear His voice, and shall come forth; they that have done good, unto the
resurrection of life; and they that have done evil, unto the resurrection of damnation" (Jn.
5:28,29). (See also Jn. 6:39,40,44,54; Lk. 14:13,14; 20:35,36; 1 Cor. 15; Phil. 3:11,21; 1
Thes. 4:1416; Rv. 20:4-6,13-15.)
c) The New Testament also contains examples of persons raised from the dead.
They were not resurrections such as will occur at the Second Coming and at the Last
Judgment, for they later died and will experience the final Resurrection just as others;
however, they were prefigures of the final Resurrection.
On the other hand, the Resurrection of Jesus was the true and ideal resurrection. When
Jesus arose He became "the firstfruits of them that slept" (1 Cor. 15:20). His Resurrection
was the guarantee of all resurrections of believers: 'But God ... raised us up together, and
made us sit together in heavenly places in Christ Jesus" (Eph. 2:6). (See Jn. 11:41-44,
Lazarus; Lk. 8:41-56, Jairus' daughter; Lk. 7:12-15, the widow's son; Mt. 27:52,53, Old
Testament saints.)

B. The Nature of the Resurrection.

The Resurrection will be universal. All do not have eternal life, but all have eternal
existence. All persons will be resurrected, the just to eternal life, the unjust to eternal
condemnation. All will be raised, but not all at the same time Un. 5:28,29).

1. The Resurrection of Believers (1 Thes. 4:13-18; 1 Cor. 15:50-57; Rv. 20:4-6).

The Resurrection of the Church occurs at the Coming of Jesus, immediately prior to the
Rapture (1 Thes. 4:16). The Believers' Resurrection is called the "first resurrection": "Blessed
and holy is he that hath part in the first resurrection: on such the second death hath no
power. . . ." (Rv. 20:6). It has been taught by some that there will be one general
resurrection of the dead and one judgment at which just and unjust are judged. Jesus
sometimes mentioned the two resurrections and judgments in the same passage, but a
careful reading will reveal that Jesus was not speaking of one general resurrection: "And
shall come forth; they that have done good unto the resurrection of life; and they that have
done evil, unto the resurrection of damnation" (Jn. 5:29). Notice that one is a resurrection of
life while the other is a resurrection of condemnation; they are not the same, nor do they
occur at the same time, as Paul and John both elucidate.
It is normal for prophetic perspective to view several related future events as if they were
one event. With similar prophetic language, the first and second comings of Jesus are
merged in the same passage in Old Testament prophecy (Is. 9:6,7; 61:1-3; Dn. 12:2). New
Testament writers sometimes allude to both the Rapture and Final Coming in the same
reference (1 Thes. 3:13). Both Paul and John make it clear that the Saints' Resurrection
(including the saved remnant of Israel and the Tribulation saints) takes place at Christ's
Coming and before the Millennial Reign (1 Cor. 15:51,52; Rv. 20:4-6; Dn. 12:1-2).
That the Saints' Resurrection is selective is seen in a remarkable statement of the Apostle
Paul: "that I may know Him, and the power of His resurrection, and the fellowship of His
sufferings, being made conformable unto His death; if by any means I might attain unto the
resurrection of the dead" (Phil. 3:10,11). If there is only one general resurrection for the just
and the unjust, would Paul aspire to attain to it? A more literal translation reveals Paul's
full meaning: ". . . If by any means I might advance to the EARLIER resurrection, which is
FROM AMONG the dead" (Phil. 3:11, Rotherham). The Greek preposition ek means "out
from." Paul desired to be in the group that would be resurrected at the time of the Rapture;
those who would be taken selectively "out from among" the general mass of the dead; those
who would be raised in the EARLIER resurrection (the first resurrection, Rv. 20:6). The
Greek word for "resurrection" is exanastasis (used only once in the N.T.) which means "out
resurrection"; the double use of the word ek gives added emphasis to the idea that the
Resurrection of the Christian believers is one in which they are selected for a special
awakening. That there will be several orders of resurrection is expressed in another place by
Paul: "But every man in his own order: Christ the firstfruits; afterward they that are Christ's
at His coming" (1 Cor. 15:23).
a) It will be a literal bodily resurrection. This is shown by the Resurrection of Jesus.
His resurrected body still bore the prints of the nails and the wound of the sword Un. 20:26-
28); after His Resurrection, Jesus had a body of 'flesh and bones" and even took food (Lk.
24:36-43). On the other hand, the body of Jesus was sufficiently glorified that His disciples
did not always recognize Him at once. His appearances show that His body was not subject
to normal physical limitations (Jn. 20:19,26). That our resurrection will be literal does not
mean that all the same molecules of our dead bodies will be recovered; in fact, our body cells
are replaced a number of times during our life span without our losing personal identity. Of
this one may be certain, that God will recover from the dust a body with a definite
relationship to one's earthly body, but transformed and fashioned to one's new environment
(Phil. 3:21).
Paul speaks of death as a sowing of the body as a farmer sows seed. The seed dies, but
it contains a life principle by which nature brings forth a new plant of the same genus,
species and variety as the original seed. At the Resurrection, cemeteries will be turned into
harvest fields U Cor. 15:42-44); and out of the planted earthly bodies, the Lord will raise up
resurrection bodies that are identified with the earthly body, but which are transformed with
a likeness to Christ's resurrection body. Believers' bodies will be changed (1 Cor. 15:52),
but each will have a relationship to the earthly body. The resurrection body will not be the
earthly body merely resuscitated; but the likeness of the earthly body glorified. It appears
from the identification of Moses and Elijah on the Mount of Transfiguration and of Jesus
after His Resurrection that our resurrection bodies will retain their personal identity.
b) The resurrection body will be God-given. "But God giveth it a body as it hath
pleased him. . . ." (1 Cor. 15:38). This is in answer to a hypothetical question". . . How are
the dead raised up? and with what body do they come?" (1 Cor. 15:35). How a dead body
can be raised and glorified cannot be conceived by human intellect. Christ's Resurrection is
the great miracle of our Gospel. We do not explain it. We accept it as Divine revelation. In
the same manner we accept bodily resurrection as a miracle of Divine power and wisdom. If
we accept Christ's Resurrection (which is one of the best attested events of history), we
should have no problem with the acceptance of our final resurrection; for we shall be raised
up by the same Omnipotent God who raised up Jesus from the dead.
c) The believer's resurrection body will be immortal and incorruptible (1 Cor.
15:42). The Scriptures never speak of the immortality of the soul. The believer now has
eternal life, but he dwells in a mortal body. All men have eternal existence. Only believers
who shall experience "The First Resurrection" will receive immortal and incorruptible bodies
(1 Cor. 15:42).
d) The resurrection body will be a celestial body (1 Cor. 15:40). Our earthly bodies
are suited to this present earthly environment. The resurrection body will be suited to our
new heavenly environment. It will be equally suited to both the new heavens and the new
earth, as well as to the millennial earth. Like the body of Jesus, it will be able to come and
go between Heaven and the earth.
e) The resurrection body will be a powerful body. It is sown in weakness, it is raised
in power. . ." (1 Cor. 15:43). The contrast here expressed indicates that the new capacities
of the resurrection body will be inconceivably and inexpressibly greater than those of any
earthly human body. The events recorded of angels are a preview of the capacities of
resurrected saints (Mt. 22:29,30).
f) The resurrection body will be a glorious body. "It is sown in dishonor, it is raised
in glory. . ." (1 Cor. 15:43). The resurrected body will be as glorious as the decaying earthly
body can be inglorious. Jesus promised, "Then shall the righteous shine forth as the sun in
the kingdom of their Father" (Mt. 13:43). The above words of Jesus suggest for the saints
the glory that He manifested on the Mount of Transfiguration: "And was transfigured before
them: and His face did shine as the sun, and His raiment was white as the light" (Mt. 17:2).
Jesus prayed for us, "And the glory which Thou gavest me I have given them; that they may
be one, even as we are one.. ." Un. 17:22). After speaking of the Resurrection, Daniel said,
"And they that be wise shall shine like the brightness of the firmament; and they that turn
many to righteousness as the stars for ever and ever" (Dn. 12:3).

2. The Resurrection of Unbelievers (Rv. 20:5,12,13,14; Jn. 5:28,29; Dn. 12:2; Acts
24:15).
The Bible does not reveal specifically the state or nature of the resurrection bodies of the
unrighteous; but it may be assumed that they will be bodies subject to corruption or ruin.
Jesus said, "And fear not them which kill the body, but are not able to kill the soul: but
rather him which is able to destroy [Gr., apollumi, "to ruin utterly"] both BODY and soul in
hell [Gr., gehennal" (Mt.10:28). The bodies of the unrighteous dead will suffer "utter ruin"
eternally. (See 2 Thes. 1:8,9.) The unrighteous are not resurrected at the time of Christ's
Second Coming, but after the Millennial Reign of Christ (Rv. 20:5).

C. The Time of the Resurrection.

The order of resurrections is as follows:
1. The Resurrection of Jesus (Mt.28:1-10; Mk.16:1-14; Lk.24:1-39; Jn. 20:1-17).
2. A Resurrection of saints of the Old Testament (Mt. 27:52,53).
3. The Resurrection of the Church saints at the Rapture (Jn. 14:3, 1 Thes. 4:16; 1
Cor. 15:52).
4. The resurrection of the two witnesses of Revelation 11:12, during the tribulation
period.

5. The Resurrection of the saints of Israel and of the Tribulation saints who are
witnesses for Christ and who do not worship the Beast (Rv. 20:4-6; Dn. 12:1,2).
6. The Resurrection of the unrighteous. This will occur after the Millennial Reign of
Christ. They will be resurrected to stand before the Great White Throne (Rv. 20:5,11-14).

VII. THE MILLENNIUM

The word "millennium" is not found in the Bible; however, the thousand year period of
Christ's rule over the earth is mentioned six (6) times in the twentieth chapter of Revelation.
The word "millennium" is derived from Latin words which simply mean "thousand years."
The Millennium will be a period during which Satan will be bound in the Abyss: "And he laid
hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a
thousand years" (Rv. 20:2). The binding of Satan prepares the earth for the Millennial Reign
of Christ, who comes to earth, as described in Revelation chapter nineteen, as King of Kings
and Lord of Lords (vv.15,16). The resurrected Church saints together with the Tribulation
saints will reign with Christ in His millennial kingdom: "And they lived and reigned with
Christ a thousand years" (Rv. 20:4b); "But they shall be priests of God and of Christ, and
shall reign with him a thousand years" (Rv. 20:6b). (See also Rv. 19:7-10,14.)
A. The Relation of the Millennium to the Second Coming.
There are three theories about the time relationship of the Millennium to the Second
Coming:

1. Post-millennialism.
This theory puts the Millennium before the Coming of Jesus. According to this theory,
based on an interpretation of the parables of the "leaven" and the "mustard seed," the
Church will gradually, through the preaching of the Gospel and the promotion of social
justice, overcome war and evil in the world; after which, Christ will come. Post-
millennarians believe that universal peace and righteousness will be accomplished by the
Church gradually, rather than by the Coming of Christ in power. Two world wars in this
century, together with increasing crime, violence, and the threat of a nuclear holocaust have
largely disproved this optimistic theory.

2. Amillennialism.
Amillennarians spiritualize all references relative to Christ's Reign and apply them to His
spiritual rule over the hearts of believers. The Old Testament prophecies concerning Christ's
ruling on the throne of David are likewise applied to the Church. All promises to Israel are
fulfilled by blessing upon the Church, inasmuch as the Church is the spiritual Israel.
According to the Amillennial theory, a national Israel has no further destiny that differs from
that of the other nations. Paul's teaching about the natural and wild branches of the olive
tree in Romans chapter eleven quite clearly refutes the spiritual or figurative interpretation
of Israel.

3. Pre-millennialism.
Pre-millennarians interpret Scripture literally, or better, naturally. Differences in the
method of interpretation of prophecy lead to differences in theory. When one departs from a
natural interpretation of Bible prophecy, he then can only speculate. If everything is a
symbol rather than a real event, the symbols can be made to mean anything the interpreter
wants them to mean. Taking the book of Revelation and the kingdom prophecies naturally,
the pre-millennarian believes that when Christ comes again, he will then, and only then,
establish His Reign of peace and righteousness over the earth. He believes in a literal rule of
Christ on the promised throne of David, when He, together with the Redeemed of the Church
age, will reign over the regathered and saved remnant of Israel and the righteous Gentile
nations. The premillennarian does not confuse Israel with the Church, nor the Church age
with the millennial age; for him the schedule of future prophetic events is:
a) the Rapture
b) the Tribulation
c) the Final Coming of Christ as King
d) the Millennial Reign of Christ on Earth
e) the Eternal State of a New Heaven and a New Earth.

B. The Relation of the Millennium to Israel.

Among the millennial family of nations, the nation of Israel will occupy the central place:
When the Most High divided to the nations their inheritance, when he separated the sons of
Adam, he set the bounds of the people according to the number of the children of Israel. For
the Lord's portion is his people; Jacob is the lot of His inheritance. He found him ... he led
him about, he instructed him, he kept him as the apple of His eye (Dt. 32:8-10).
 It was revealed to Mary, by the angel, that Jesus was destined, as the promised Messiah,
to reign upon the throne of David: He shall be great, and shall be called the Son of the
Highest; and the Lord God shall give unto Him the throne of His father David: and He shall
reign over the house of Jacob for ever; and of his kingdom there shall be no end (Lk.
1:32,33).
It is true that the Church has entered into the spiritual blessings first given to Israel
(Eph. 1:18, 3:6; 1 Pt. 2:9,10); but that fact does not change God's purpose for national Israel
(Is. 61:1-62:4; 66:7-24; Rom. 11:13-28). It seems clear that Israel will be the ministers and
missionaries to all the nations during the Millennium, directing the Gentile inhabitants of
the earth to serve and worship the Lord (Is. 61:4-11). While Israel will have the preeminence
among the nations during the Millennial Reign of Christ, the Church in her glorified state
will sit in judgment over the tribes of Israel (Mt. 19:28; Lk. 22:29,30).

C. The Relation of the Millennium to the Nations.

At the Coming of Christ to Reign, there will be a Judgment of Gentile nations, referred to
in Matthew as the "sheep" and "goat" nations (Mt. 25:31-36). The sheep nations are judged
apt for kingdom blessing on the basis of their treatment of the Lord's "brethren' (Israel).
That there will be Gentile nations on the millennial earth is clear from Revelation 20:7,8;
Isaiah 2:1-5; 11:5-10; 60:1-5; and Zechariah 14:16-21. It was revealed to Daniel in a vision
that the Christ would have dominion over a kingdom which would include all nations:
I saw in the night visions, and, behold, one like the Son of man came with the clouds of
heaven, and came to the Ancient of days, and they brought him near before him. And there
was given him dominion, and glory, and a KINGDOM, that all people, NATIONS, and
languages should serve him: his dominion is an everlasting dominion which shall not pass
away... (Dn. 7:13,14)

D. The Relation of the Millennium to the Church.

The Church will bear a different relationship to the millennial kingdom than either the
restored nation of Israel or the Gentile nations. These latter will be earthly peoples; and
even though they will live under the ideal conditions of an earth freed from the curse, they
will have mortal bodies and they will pursue normal earthly occupations. There will be
universal peace, justice and holiness because of the Sovereign Rule of Christ, but there will
not be absolute perfection in the earthly inhabitants (cf. Is. 11:4; 65:20; Zec. 14:17-19.) On
the other hand, the Church and all saints who have had part in the First Resurrection will
rule and reign with Christ (Rv. 2:26,27; 3:21; 5:9,10; 20:6). They will not be confined to the
earth, for they have glorified bodies and they will have access to Heaven and earth (Rv. 19:6-
14; Mt. 22:30,31; Lk. 20:35,36). Jesus said to His disciples, 'In my Father's house are
many mansions [abiding places]"; then He added, 'I go to prepare a place for you, and if I go
and prepare a place for you, I will come again, and receive you unto myself . . ." (Jn. 14:3).
Paul spoke of his hope of a better place than this earth: '. . . Having a desire to depart, and
to be with Christ; which is FAR BETTER..." (Phil. 1:23). When the Apostle said "for me to die
is GAIN," he meant "gain" over life at its best, not at its worst; for he had just declared, "for
to me to live is CHRIST." The believer, even now, is seated together with Christ in heavenly
places (Eph. 2:6); therefore, in our resurrected state we will always occupy heavenly places
even while we are sharing rule over the earth with Christ (Mt. 25:21; Lk. 19: 17-19). That
the Church saints will be equipped for both heavenly and earthly environments is suggested
by three things:
(1) The saints in the resurrected state will be like the angels (Lk. 20:35-38); and
angels often ministered to men on earth.
(2) Jesus after His Resurrection appeared to His followers on earth for forty days.
 (3) At the Death of Jesus, many saints arose from their graves and appeared unto
many persons (Mt. 27:52,53).

E. Life and Conditions on the Millennial Earth.

1. Christ's Millennial Reign will be characterized by universal justice and
righteousness (Jer. 23:5,6; Is. 11:3-5; 52:1,16; Ps. 72:1-8).
2. All the earth will be under the righteous discipline of King Jesus; and all who
disobey will be disciplined (Zec. 14:16-21).
3. There will be peace among all the nations during the Millennial Rule of Christ
(Ps. 72; Is. 2:4; 9:5,6; 32:1,17,18; Mi. 5:4,5).
4. There shall be happiness and joy in His kingdom (Is.9:2-4;25:6-9; 35:10).
5. In Christ's kingdom, the people of the nation of Israel will enjoy health and
longevity (Is. 35:5,6; 65:20-22).
6. On the millennial earth there will be great material prosperity ( Ps. 72:15,16;
Am. 9:13-15; Zec. 3:10; 8:12).
7. Under Christ's Reign, the earth will be freed from the curse (Rom. 8:19-22; Is.
55:13; 41:18,19).
With the removal of the curse, wild animals will lose their ferocity (Is. 11:6-9; 65:25; Ez.
34:25,28; Hos. 2:18).

VIII. THE JUDGMENTS

All men will stand before the judgment bar of God in order that His Righteousness may
be vindicated: 'And it is appointed unto men once to die, but after this the judgment" (Heb.
9:27). The Psalmist declared: 'Righteousness and justice are the foundation of Thy throne"
(Ps. 89:14, NASB). God's Holiness and Justice require that all sin be punished, and that all
right be upheld: "Far be it from Thee to do such a thing, to slay the righteous with the
wicked, so that the righteous and the wicked are treated alike. Far be it from Thee! Shall
not the Judge of all the earth deal JUSTLY' (Gn. 18:25, NASB). Man's conscience witnesses
to the fact all good and evil are known by God and recorded in His indelible record:
"These ... shew the work of the law written in their hearts, their conscience also bearing
witness, and their thoughts the mean while accusing or excusing one another; in the day
when God shall JUDGE the secrets of men by Jesus Christ according to my gospel" (Rom.
2:15,16). All men have sinned (Rom. 3:10-23), therefore all are deserving of condemnation.
The clearest picture of the demands of God's Holiness and Justice is seen in the Cross. God
is also a God of Love; but in order for His Mercy to be bestowed upon sinners, their sins had
to be laid upon His Redeemer Son, and there upon the Cross be judged and punished. The
Infinite Savior bore the sinners' guilt in order that believing ones identified with Jesus might
be freed from condemnation (Rom. 8:1).
There is an erroneous idea held by some that there will be one general day of reckoning
on which all beings just or unjust will be judged. The Bible speaks of a number of
judgments. The Scofield Bible (Oxford University Press, 1967), in the footnotes for
Revelation 20:12, lists seven (7) separate judgments. In the following section these
judgments will be treated under five categories: (1) The Judgment of the Believer (2) The
Judgment of the Nations (3) The Judgment of National Israel (4) The Judgment of the
Wicked Dead and (5) the Judgment of Satan and the Fallen Angels.
A. The Judgment of the Believers.
There are three aspects to the believer's judgment. His first judgment took place at the
Cross: "Now is the judgment of this world: now shall the prince of this world be cast out.
And 1, if I be lifted up from the earth, will draw all men unto me" (Jn. 12:31,32). In reality,
the Cross is the judgment of all sin and of all sinners, including Satan. At the Cross the
believer pleads guilty, confesses his sin, and identifies himself with Jesus, his Substitute
and Savior: "If we confess our sins, He is faithful and just to forgive us our sins and to
cleanse us from all unrighteousness" (1 Jn. 1:9). Having been judged at the Cross, the
faithful will not stand judgment relative to their salvation, only relative to their rewards for
service (Jn. 3:18; 5:24; Rom. 8:1,33; 1 Thes. 5:9). The second aspect of the believers'
judgment is his continuing self-judgment; Paul wrote: "For if we would judge ourselves, we
should not be judged. But when we are judged, we are chastened of the Lord, that we
should not be condemned with the world" (1 Cor. 11:31,32). This is a part of the sanctifying
work of the Holy Spirit in the believer's life (Rom. 15:16; 1 Thes. 5:14-23; 2 Thes. 2:13; 1 Jn.
1:7-2:2).
The believer's judgment before the Judgment Seat of Christ is not a judgment of
condemnation, but that of determining the believer's awards. It will take place at the
Coming of Christ (cf. 1 Cor. 4:5). Two passages give details relative to the believer's
judgment:
Every man's work shall be made manifest: for the day shall declare it, because it shall be
revealed by fire; and the fire shall try every man's work of what sort it is. If any man's work
abide which he hath built thereupon, he shall receive a reward. If any man's work shall be
burned, he shall suffer loss: but he himself shall be saved; yet so as by fire (I Cor. 3:13-15).
For we must all appear before the judgment seat of Christ; that every one may receive the
things done in his body, according to that he hath done, whether it be good or bad
[worthless] (2 Cor. 5:10). In his life and service, each believer is building upon the
foundation of Christ Jesus. He must answer before Christ's tribunal (the Bema Judgment)
to have his works tested as a basis for recompense. His service may be revealed to be gold,
silver, precious stones; or to be hay, wood and stubble; the latter will not stand the test in
the crucible of Christ's Glory. If what he has built on the foundation of Christ Jesus is
"worthless," he will be saved, because salvation is by faith not works; but his works will
bring him no awards or crowns: "Look to yourselves, that we lose not those things which we
have wrought, but that we receive a full reward" (2 Jn. 8). (See also 1 Jn. 2:28; Rv. 3:11). If
what he builds on Christ is "good," he will receive a reward and the "well done thou good and
faithful servant." It seems clear that the believer's Bema Judgment occurs at the time of the
Rapture, for The Marriage Supper of the Lamb takes place before Christ returns with the
saints (Rv. 19:7-9), and the voice from the throne declares of the Bride, "His wife hath made
herself READY." Her "readiness" indicates that she has passed beyond judgment.
The believer's special rewards are called crowns. They are four in number:

1. The Crown of Rejoicing.

"For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of
our Lord Jesus Christ at his coming? For ye are our glory and joy" (1 Thes. 2:19,20). Paul
considered his converts his crown of rejoicing. Note that he expected to receive his crown at
the Coming of Jesus. This is the soul winner's crown.

2. The Crown of Righteousness.

This crown Paul expected to receive as a reward for his "good fight," his "faith kept" and
"course finished" (2 Tm. 4:7,8). This is the winner's crown from the "athletic metaphor." (See
also 1 Cor. 9:25-27: "But I keep under my body ... lest ... when I have preached to others, I
myself should be a castaway" N.271.)

3. The Crown of Life.

"Blessed is the man that perseveres under trial; for once he has been approved, he will
receive the crown of LIFE" (Jas. 1:12). This is the martyr's crown for it is promised to those
who are faithful unto death (Rv. 2:10); but those who live prepared to die for their witness
receive it also.

4. The Crown of Glory.

This is the crown for pastors and elders: "And when the chief Shepherd shall appear, ye
shall receive a crown of glory that fadeth not away (1 Pt. 5:4). The Greek word for "crown" is
stephanos, which is the crown awarded at the games; it was made of olive or laurel and soon
faded. The crown of glory which the Lord will give to His under-shepherds will outlast the
ages.

B. The Judgment of the Gentile Nations.

In Matthew chapter twenty-five, Jesus declares that He will gather all nations before Him
to be judged at the time of His Coming (Mt. 25:31-46). At the end of the Tribulation, and
before He begins His Millennial Reign, Jesus will separate the nations as a shepherd would
separate sheep from goats. It seems from what follows in the same context, that the basis of
judgment will be the treatment rendered to His "brethren," the righteous remnant of Israel
who will be Christ's witnesses during the Tribulation (Rv. 7; 11:1-12). These will be the
Gentiles who survive the Tribulation, who do not bow to the Beast. They will become the
nations that the Old Testament prophets predicted would inhabit the earth during the
kingdom age (Is. 11:10).

C. The Judgment of National Israel.

The Old Testament prophets predict a time of trial and judgment for the remnant of Israel
in preparation for the kingdom (cf. Ez. 20:33-38; Dn. 12:1,2). Jesus, in Matthew chapter
twenty-four, speaks of the Great Tribulation as a time of trial and judgment for Israel. Since
the Tribulation, which will be Daniel's seventieth week, will be an ordeal for Israel, it will
constitute a final judgment upon the nation to meet out justice and to purge a remnant for
the Messiah's Reign upon the throne of David. (See Dn. 9:24-27; Rv. 12).

D. The Judgment of the Wicked Dead.

This is known as the "Great White Throne Judgment." It will not take place until after the
Millennial Reign of Christ.
And I saw a great white throne, and him that sat on it, from whose face the earth and the
heaven fled away; and there was found no place for them. And I saw the dead, small and
great, stand before God; and the books were opened; and another book was opened, which
is the book of life: and the dead were judged out of those things which were written in the
books, according to their works.
And the sea gave up the dead which were in it; and death and hell delivered up the dead
which were in them: and they were judged every man according to their works. And death
and hell were cast into the lake of fire. This is the second death (Rv. 20:11-14).
This describes the Final Judgment of all the wicked dead. The judge will be Christ Jesus
to whom God has assigned all judgment (Acts 17:31). The judged are the wicked dead who
did not have part in the First Resurrection, which took place at the time of the Rapture of
the saints (1 Thes. 4:16; 1 Cor. 15:52). The judgment is on the basis of works. There will
be a difference in the severity of judgment (Lk. 12:46-48). However, the mildest degree of
being lost is a dreadful fate. These will have spurned every offer of God's Mercy in Christ
Jesus. Therefore, their names are not found written in the Book of Life.

E. The Judgment of Satan and the Fallen Angels.

At the end of Christ's thousand-year reign, Satan will be released from his prison for a
brief season. He will go forth to deceive the nations, which rebellion (his last) will end with
the fiery destruction of the rebels and Satan's being cast into the Lake of Fire forever (Rv.
20:10). Several Bible passages refer to a final judgment of fallen angels (Is. 24:21,22; 2 Pt.
2:4; Jude 6). It is usually assumed that the fallen angels will be judged at the same time
Satan is judged. According to Paul, the Saints will participate in the angels 'judgment (1
Cor. 6:3).

IX. THE FINAL DESTINIES

No teaching is clearer than that of a final destiny for all men beyond this present life on
earth: And these go away into everlasting punishment, but the righteous into eternal life (Mt.
25:46, NKJV).
And I give unto them eternal life; and they shall never perish.... (Jn. 10:28).
In flaming fire taking vengeance on them that know not God, and that obey not the
gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the
presence of the Lord, and from the glory of His power ... (2 Thes. 1:8,9).
Quite clearly the righteous will enjoy everlasting life and bliss in the presence of the Lord;
the unrighteous will suffer everlasting punishment and separation from the Lord. The future
abode of the righteous will be Heaven (2 Cor. 5:1, 1 Pt. 1:4). The future abode of the
unrighteous will be Hell (gehenna) (Mk. 9:43,44; Rv. 20:14).

A. The Future Destiny of the Unrighteous.

The Authorized Version refers to the final abode of the unbeliever as "hell." The English
word "hell" translates several Hebrew and Greek words which have reference to different
stages of existence after death. It sometimes designates the place of departed spirits or the
intermediate state, which in Hebrew is called sheol, and in Greek is called hades. In the
New Testament, "hell" more often translates gehenna, which symbolizes the final eternal
perdition. Gehenna was the refuse dump in the Valley of Hinnom, where fires burned
unendingly. The wicked are kept in Hades until the Final Judgment after which they are
cast into the Lake of Fire. "Hell" once translates tartaroo, where the wicked angels were cast
(2 Pt. 2:4). After the Millennium, all the wicked dead are resurrected, and after the Great
White Throne Judgment are cast into the Lake of Fire (Rv. 19:20; 20:10,14, 15; 21:7,8).

1. The final condition of the wicked is presented in the following descriptions:

a) Separation from God (Lk. 13:25,28; 2 Thes. 1:9).
b) Outer darkness (Mt. 22:13; 2 Pt. 2:4,17; Jude 6,13).
c) Eternal or unquenchable fire (Mt. 18:8; Mk. 9:43,45,48; 2 Pt. 3:7; Jude 7).
d) Everlasting contempt (Dn. 12:2).
e) Everlasting torment (Rv. 14:10,11).
 f) Eternal punishment (Mt. 25:46).
g) Everlasting destruction or perdition (ruin) (2 Thes. 1:8,9; Phil. 3:18,19; Mt. 7:13;
Rom. 9:22; 2 Pt. 3:7).
h) Where the worm dies not (Mk. 9:44).
I) The wrath of God (Rom. 2:5,8,9; 1 Thes. 1:10).
j) Retribution (punishment proportionate to the evil) (2 Cor. 11:14,15; 2 Tm. 4:14;
Rv. 18:6; 22:12).
k) The second death (Rv. 20:14; 21:8).

2. Several theories have been proposed which deny that the punishment of the
wicked is unending:
a) Annihilationism. According to this theory, the wicked are punished for an age
and then are annihilated. Annihilationists contend that the Greek word aionios, derived
from aion, which means "age," has the meaning of "age long" rather than "everlasting."
However, alonios is the strongest word in the Greek language to express the idea of
endlessness. Furthermore, aionios is the very word used to express the "eternity" of God, of
the Holy Spirit, and of the life of the believer. By the reasoning of the annihilationist, if
punishment of the wicked is only an age long, then the life of God and of the believer is only
age long. In Matthew 25:46, the punishment of the unrighteous and the life of the righteous
is expressed by the same word, aionios. At the beginning of the thousand years, the Beast
and False Prophet are cast into the Lake of Fire; at the end of the thousand years, Satan is
cast into the same Lake of Fire: "where the beast and false prophet are and [they, pl.1 shall
be tormented day and night forever and ever [lit., into the ages of the ages]" (Rv. 20:10).
They have spent the millennial age in perdition and after that they share Satan's doom "into
the ages of the ages"; obviously, their punishment is more than an "age long."
b) Universalism. According to universalists, punishment will bring about a change of
heart on the part of the wicked and finally they, including Satan himself, will be saved. After
a millennium in the Abyss, when released, Satan immediately leads a rebellion against God
and against His saints. A thousand years of imprisonment does not change the Deceiver one
iota. The Beast and False Prophet do not change after a millennium in the Lake of Fire (Rv.
19:20,20: 10). The rich man in Hades finds a great gulf fixed between himself and
Abraham's Bosom, and he pleads for a messenger from the realms of the dead to warn his
brothers of the dangers of Hell; but he is told that the Law and the prophets are their only
avenue of salvation, and that if his brothers rejected God's Word, no messenger from the
dead would be able to avert their same destruction (Lk. 16:22-31).
However frightening the prospect of eternal perdition may be, we may be certain that
God's Righteous Judgment will be vindicated. This is assured by the great extent to which
God went in sending His Son to die for us. The Grace and Love of God are beyond measure;
if there had been a way for men to be saved without the ordeal of the Cross, God would not
have subjected His Son to it. The Cross demonstrates not only the Love and Mercy of God,
but also the sinfulness of sin. The wicked are consigned to Hell only after a Judgment in
which the books are opened and just sentences are pronounced. The severity of perdition
will not be the same for all. The punishments of the wicked will vary in severity, just as the
rewards of the righteous will differ in glory (Lk. 12:47, 48; 1 Cor. 3:12-15). Every man's
conscience will witness to the "rightness" of God's final judgments.

B. The Final Destiny of Satan, the Fallen Angels and the Antichrist.
Inasmuch as the final destiny of Satan, the wicked angels and the Antichrist has already
been treated under the section on their judgment, and under the final destiny of the wicked,
it will not be necessary to give further treatment to their final fates, other than to cite the
passages of Scripture where the subject is revealed: Mt. 25:41; Jude 6; 2 Pt. 2:4; Rv. 19:20;
20:1,2,3,10; Is. 14:14,15; 24:21.

C. The Future State of the Righteous.

The eternal state of the believer is LIFE through and with the Lord Jesus Christ: "And
this is the record, that God hath given to us ETERNAL LIFE, and this life is in His Son. He
that hath the Son hath LIFE; and he that hath not the Son hath not life" (1 Jn. 5:11,12).
Eternal life is not merely eternal existence; all men righteous and unrighteous will exist
eternally. Eternal "life" refers not merely to the duration of life, but rather to the quality of
life. The believer has Christ's life (Gal. 2:20), because he has Christ within (Col. 1:27). Life
in Christ is the present possession of the believer as well as his future hope; it is spoken of
as the future state of the believer only in the sense that when Christ comes eternal LIFE is
beyond forfeiture (1 Jn. 3:2; Rv. 2:10).
Whether in Paradise, reigning with Christ in His millennial kingdom, or inhabiting the
New Jerusalem, the believer will abide in the presence of Jesus in his Father's house. Life in
the Father's house is assured by the promise of Christ to prepare a place for us there (Jn.
14:2,3); the preparation that made a place for us was Christ's Atoning Work on Calvary's
Cross. The eternal abode of the believer then, is a home in HEAVEN; but what kind of place
did Jesus prepare?

1. Heaven is the place where Jesus our Savior is (Jn. 14:2,3; Acts. 7:56; Lk. 1:2; 2 Cor.
5:2; Phil. 1:23).
2. Heaven is an ample place. "In my Father's house are MANY mansions [abiding
places]." On. 14:2,3).
3. Heaven is a better place (Heb. 10:34; 11:16).
4. Heaven is an ideal place. We are taught to pray, "Thy will be done on earth as it is in
heaven." (Mt. 6:10).
5. Heaven is a place of inheritance. The believer will receive an inheritance because he
is a joint-heir with
Christ (I Pt. 1:4; Rom. 8:17).
6. Heaven is a place of reward (Mt. 5:12; 6:20; 19:21; Lk. 12:33; Col. 1:5; 2 Tm. 4:8).
7. Heaven is a place of praise (Rv. 19:1).
8. Heaven is a place of beauty, splendor and glory (Rv. 21,22).
9. Heaven is a joyful place (Rv. 21:4; Mt. 25:21,23; Lk. 15:7,10; Heb. 12:2).
10. It is a place of personal identity. After death, the rich man and Lazarus retained
their personal identity. Moses and Elijah still were identifiable when they appeared to Jesus
on the Mount of Transfiguration (Mt. 17:2,3). After the Resurrection, Jesus was recognized
by His followers. Our names are written in the Book of Life; and names signify identity and
personality (Phil. 4:3). The fact that believers will have their resurrected bodies in Heaven
demonstrates that God's Redeeming Work extends to the total person. We will not lose
personal identity in Heaven; on the contrary, our personalities will be raised to the highest
level of personal being. The best of earth's relationships in the Body of Christ will endure in
heavenly life.

I Jesus have sent mine angel to testify unto you these things in the churches.
I am the root and the offspring of David, and the bright and morning star
And the Spirit and the bride say, Come.
And let him that heareth say, Come. And let him that is athirst come.
And whosoever will, let him take the water of life freely.
He which testifieth these things saith, Surely I come quickly.
Amen.

Even so, come, Lord Jesus.

REVELATION 22: 16, 17, 20