Beliefs about the Afterlife (xxxviii)

In this chapter we continue our examination of the prophecies of Isaiah about the new heavens and earth, showing how they apply primarily to the millennial reign of Christ and only secondarily to the new heavens and earth that follow the Millennium and described by the apostle John in Revelation's final two chapters. 

There are other prophecies of the old testament, including Isaiah (who speaks of the new heavens and earth), that speak of life in what is called the "Messianic Age," which as we now know, is the description of the Millennial rule of Christ as described in Revelation chapter twenty. In many texts in Isaiah, as well as in other texts of Hebrew prophets, the Messianic age was referred to by the terms "kingdom of God" and "kingdom of heaven," which terms were used by John the Baptist and the Messiah himself. The new heavens and earth of the Millennium will be the kingdom of God. 

That does not mean, however, that the term "kingdom of God" (or heaven) excludes its existence in other periods of time other than in the coming Millennium. The context and sense of texts must be the thing that helps us to discern what aspect, phase, or manifestation of the kingdom of God is under consideration. There was a period of time when the kingdom of God was visible on earth, though still in a limited way, and this was under the theocracy in the time of the Judges, and in the times of David and Solomon. This is not generally doubted. He was the king before Israel had her first king and every king from Saul onward were kings under Yahweh or Jehovah. 

That the kingdom of God was on earth when Christ was here is also not generally doubted, for it is expressly affirmed in scripture, as we will see. That the kingdom of God is also manifested by the rule that God through Christ exercises in the hearts of believers individually and in the assemblies of believers collectively is also not doubted. But, the kingdom of God that is described as coextensive with the Millennial new heavens and earth has not yet been realized. That is quite undeniable if we take the prophecies literally and at face value. 

As an example of other texts in Isaiah that speak of the same time period as that of the new heavens and earth of Isaiah 65-66 we will look at a text in Isaiah chapter eleven.

Millennial New Heavens and Earth

"There shall come forth a [a]Rod from the [b]stem of Jesse, And a Branch shall [c]grow out of his roots. 2 The Spirit of the Lord shall rest upon Him, The Spirit of wisdom and understanding, The Spirit of counsel and might, The Spirit of knowledge and of the fear of the Lord. 3 His delight is in the fear of the Lord, And He shall not judge by the sight of His eyes, Nor decide by the hearing of His ears; 4 But with righteousness He shall judge the poor, And decide with equity for the meek of the earth; He shall strike the earth with the rod of His mouth, And with the breath of His lips He shall slay the wicked. 5 Righteousness shall be the belt of His loins, And faithfulness the belt of His waist. 6 “The wolf also shall dwell with the lamb, The leopard shall lie down with the young goat, The calf and the young lion and the fatling together; And a little child shall lead them. 7 The cow and the bear shall graze; Their young ones shall lie down together; And the lion shall eat straw like the ox. 8 The nursing child shall play by the cobra’s hole, And the weaned child shall put his hand in the viper’s den. 9 They shall not hurt nor destroy in all My holy mountain, For the earth shall be full of the knowledge of the Lord As the waters cover the sea." (Isa. 11: 1-9 nkjv

Here again we see how the prophet describes what Messiah would do when he would come into the world and how we can see that part was fulfilled in his first coming while the other part is yet to be fulfilled at Messiah's second coming.

Further, the part that deals with the reign of Christ, and with the slaying of the wicked, and with ruling the earth with a rod of iron, and with the taming of the animal kingdom, etc., waits fulfillment in the Millennium. It is at that time when "the earth" will be "full of the knowledge of the Lord as the waters cover the sea." The description of the time period envisioned by Isaiah for the reign of Christ on earth shows that it is the same period that he later describes in Isaiah's closing chapters (65-66) as being the new heavens and earth.

Taking these three lengthy citations from the prophecies of Isaiah together (Isaiah 11: 1-9; 65: 17-26; 66: 22-24) gives us a fairly clear picture of life in the Millennium. To look at all such prophecies in Isaiah and in the other prophets would take more chapters than we have contemplated. But, they mostly give similar descriptions, but do add some things about the Millennial age not seen in those citations about new heavens and earth.

As a young minister I read "Things to Come: A Study in Biblical Eschatology" by J. Dwight Pentecost (available here) and highly recommend it. In fact, in those early days, I studied a lot by writers who are called "Dispensationalists," such as Pentecost, Clarence Larkin, John Walvoord, etc. As a Premillennialist, I agree with Dispensational Premillennialism to a large degree. But, I chiefly disagree with them how they explain "the rapture," affirming that it is 1) distinct from the second coming proper, and 2) occurs before the time of "the great tribulation" or "hour of global trial." 

I also disagree with some of them who go too far in affirming that parts of the bible were only intended to be applicable to people of a certain age, so that they say, for instance, that the lengthy sermon on the mount (Matt. 5-7) was only for the Jews and for the time period of the Millennium. 

In agreement with Dispensationalism I also do not believe in what is called "replacement theory," wherein the church is supposed to be the new Israel and seed of Abraham. Every Gentile who is joined to Christ by faith is indeed a spiritual Israelite, and literally so too, though not a physical descendant of Abraham. God has a special position in the Millennium for those who are both Jews via physical descent from Abraham and Jews in heart and spirit through the circumcision of the heart. So Paul wrote:

"For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God." (Rom. 2: 28-29 nkjv)

Some affirm that God has no more plans for those who are Jews both outwardly and inwardly. But, that is simply not the case according to the scriptures. These bible teachers will cite Paul's words in Galatians 3: 26-28 where he affirms that there is "in Christ Jesus...neither Jew nor Gentile, neither slave nor free, nor is there male nor female." But, that is true when it comes to being saved, for God has not restricted his offer of salvation to such various distinctions of people. But, to say that salvation removes our identity as male and female, or as Jew or Gentile, or as black or white, etc., is not Paul's intended meaning. Saved people do not become without gender when they are resurrected and glorified. Christ was as much a man after his resurrection as he was before. If I become without gender after this life, how is it me and not someone else?

Further, we actually see in the days preceding the Millennium, and in the Millennium, that God still recognizes those who are the physical descendants of Abraham and gives them those things that were promised to those who are both physical and spiritual Jews.

Though it is not my purpose to go into detail on the debate over the errors of that system of eschatology called "Dispensationalism," I will mention a few things. In an article titled "What are the core beliefs of dispensationalism?" (From study.com; See here)

"There are three essential beliefs of dispensationalism. The first is that there is a distinction between the church and Israel. The second is that all scripture in the Old Testament should be interpreted literally. The third is that the purpose of God in history is for the sake of the glory of God."

Well, if that is all there is to it, then count me a Dispensationalist. Of course, there is a little more to it than that, as others would list other beliefs.

I would consider myself what is called a "classical premillennialist." Those who believe this way believe in a post tribulation (and perhaps a pre-wrath) coming of Christ and rapture/resurrection of saints. They are also of those who take prophecy literally. Some do go too far, perhaps, in creating their various dispensations, but that certainly is no great error. There are dispensations in the bible.

I do agree with the emphasis Dispensationalists put on the literal interpretation of scripture, including the literal interpretation of prophecy. If one looks at the three texts in Isaiah mentioned above and in the preceding and present chapter, then one will see how impossible it is to interpret the things foretold in anything but a literal way. The same is true with the book of Revelation. 

Years ago I also read a good book by Baptist J.R. Graves, leader of the Landmark Baptists of the 19th century, titled "The Seven Dispensations." I found very little in that book to disagree with, except what he says about Christ not being the eternal Son of God, denying the Trinity it seems. 

The Kingdom of God

In chapter XXV titled "THE KINGDOM CONCEPT IN THE OLD TESTAMENT" Dr. Pentecost wrote (emphasis mine):

"God’s kingdom program occupies a large body of Scripture. But, in spite of all that the Scripture has to say on this subject, one is faced with a great variety of interpretations and explanations as to the nature and purpose of the kingdom program of God...Through this maze of interpretations it is almost impossible to make one’s way. The truths related to the kingdom will not be derived by an examination of the writings of men, but rather only by an inductive study of the teaching of the Word of God on this great subject."

Agreed. However, my main purpose now is to show how the promised coming of the "kingdom of God," or kingdom of Messiah, finds its fulfillment in coming in several ways, not the least of which is that time when Christ reigns on earth for a thousand years with the saints who have gotten the victory, and then becomes the new heavens and earth Isaiah described. 

Pentecost says further:

"It is a well established fact that the Jews at the time of Christ were anticipating a literal fulfillment of the Old Testament theocratic kingdom promises. It has been stated: It has been universally admitted by writers of prominence (e.g. Neander, Hagenbach, Schaff, Kurtz, etc.) whatever their respective views concerning the Kingdom itself, that the Jews, including the pious, held to a personal coming of the Messiah, the literal restoration of the Davidic throne and kingdom, the personal reign of Messiah on David’s throne, the resultant exaltation of Jerusalem and the Jewish nation, and the fulfilment of the Millennial descriptions of that reign. It is also acknowledged that the utterances of Luke 1:71; Acts 1:6; Luke 2:26, 30, etc., include the above belief, and that down, at least to the day of Pentecost, the Jews, the disciples, and even the apostles held to such a view.…they regarded the prophecies and covenanted promises as literal (i.e. in their naked grammatical sense); and, believing in the fulfilment, looked for such a restoration of the Davidic Kingdom under the Messiah, with an increased power and glory befitting the majesty of the predicted King; and also that the pious of former ages would be raised up from the dead to enjoy the same."

Again, I repeat. No prophecy of the scripture has been fulfilled in any other way than literally. A spiritual fulfillment is a fiction. If all the terms in the three prophecies of Isaiah mentioned are not to be taken literally, then what do the words new heavens, new earth, lion lying down with the lamb, a child playing near a snake, life spans being greatly expanded, etc. symbolize or represent? Thus, spiritualizers of the literal word of God follow their own private interpretations and whims when explaining the so called "figurative language" of the prophecies. 

Pentecost says further in the same section:

"The signs given by Christ were evidences of the power that would reside in the theocratic king and manifestations of the blessings that would exist in the kingdom. Peters well states: 

[The miracles of Christ] are so related to the kingdom that they cannot be separated from it without mutual defacement. Thus it is represented by Jesus Himself (Matt. 12:28), “But if I cast out devils by the Spirit of God, then the kingdom of God is come unto (or as some, upon) you”. Here we have, 1. The relationship existing between the kingdom and miracles; that without the latter the former cannot be revealed. 2. That miracles are a manifestation of possessed power, which Jesus will exert when He establishes His kingdom. 3. That the miraculous casting out of devils, or Satan, is an event connected with the kingdom, and its accomplishment through Jesus is thus verified as predicted, e.g., Rev. 20:1- 6. 4. That the miraculous casting out of devils by Jesus is a premonition, anticipating, foreshowing, or foreshadowing…like the transfiguration, of the kingdom itself. The miracles then are assurances vouchsafed that the kingdom will come as it is predicted. The miracles of Jesus are so varied and significant in the light of the kingdom that it can be readily perceived how they give us the needed confidence in its several requirements and aspects. The resurrection of dead ones is connected with the kingdom; that the keys of death hang at Christ’s girdle is shown in the miracles of [raising the dead].…Sickness and death are banished from the inheritors of the kingdom; the numerous miracles of healing various sicknesses and of restoring the dying, establish the power existing that can perform it. The utmost perfection of body is to be enjoyed in the kingdom; this is foreshadowed by the removal of blindness, lameness, deafness, and dumbness. Hunger, thirst, famine, etc., give place to plenty in the kingdom; the miracles of feeding thousands attest to the predicted power that will accomplish it. The natural world is to be completely under the Messiah’s control in that kingdom; the miracles of the draught of fishes, the tempest stilled, the ship at its destination, the walking on the sea, the fish bringing the tribute money, the barren fig tree destroyed, and the much-ridiculed one of water changed into wine, indicate that He who sets up this kingdom has indeed power over nature. The spiritual, unseen, invisible world is to be, as foretold, in contact and communication with this kingdom; and this Jesus verifies by the miracles of the transfiguration, the demoniac cured, the legion of devils cast out, passing unseen through the multitude, and by those of His own death, resurrection and ascension. Indeed there is scarcely a feature of this kingdom foretold which is to be formed by the special work of the Divine, that is not also confirmed to us by some glimpses of the Power that shall bring them forth. The kingdom—the end—is designed to remove the curse from man and nature, and to impart the most extraordinary blessings to renewed man and nature, but all this is to be done through One who, it is said, shall exert supernatural power to perform it. It is reasonable therefore to expect that as part of the developing of the plan itself, that when He first comes, through whom man and nature are to be regenerated, a manifestation of power—more abundant and superior to everything preceding—over man and nature should be exhibited, to confirm our faith in Him and His kingdom."  (pgs. 371-372)

Peters is spot on in his remarks. If the kingdom of God was now established on earth (as described by Isaiah in those sections and elsewhere too), healing would be the norm, miracles would be the norm and the natural and the supernatural would be the norm.

Wrote Pentecost in comment upon the above:

"Every miracle which the Lord performed, then, may be understood to be not only a demonstration of the theocratic power of the Messiah, but also that which depicts the conditions which will exist in the theocratic kingdom when it is established."

I believe that for sure. I think it is what is taught by Christ in these words:

"Now when John had heard in the prison the works of Christ, he sent two of his disciples, 3 And said unto him, Art thou he that should come, or do we look for another? 4 Jesus answered and said unto them, Go and shew John again those things which ye do hear and see: 5 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them." (Matt. 11: 2-5 KJV)

John could be assured that indeed the kingdom of God had come in the person of the king, Jesus the Christ, because people were all made healthy and were entering into a happy state of getting good news. By these words he tells us what the presence of the king and the kingdom will mean for the world. Had Christ not been crucified, and had the Jews not rejected him, Christ would have continued to heal all, to raise the dead, and to cast out all evil spirits from the present heavens and earth so that a Millennial utopia is the result. We see Christ affirming the same truth on another occasion when he said: "But if I cast out demons by the Spirit of God, surely the kingdom of God has come upon you." (Matt. 12: 28 nkjv) You could substitute several words in the place of "cast out demons," such as in saying "if I perform miracles, heal, and raise the dead, then surely the kingdom of God has come." Again, this is what the kingdom of God being among men will bring to the world.

John Walvoord, well known author of books on eschatology, and Dispensationalist teacher, wrote the following about some characteristics of life in the coming Millennium (See here at bible.org) under the sub heading "Social and Economic Aspects of the Millennium" (emphasis mine):

"The reign of Christ on earth during the millennium, featuring as it does His righteous and universal government over all nations and characterized by spiritual blessing, obviously will affect all phases of life on the earth. Though the principal effects of the reign of Christ will be manifested in righteous government and in the spiritual realm, the rule of Christ will have extensive impact on the economic and social aspects of life on the earth."

"The fact that wars will cease during the millennium will have a beneficial effect upon both the social and economic life of the world. Instead of large expenditure for armaments, attention no doubt will be directed to improving the world in many various ways. Even under present world conditions, a relief from taxation due to military expenditure would have a great effect upon the economy. This coupled with absolute justice, resulting in greatly reduced crime and assuring minority people of government protection, will establish a social and economic order far different from anything the world had ever experienced prior to the millennium. Many of the prophetic Scriptures such as Psalm 72 and Isaiah 11 testify to these unusual millennial conditions. (Isa 35:1-2). The rest of the thirty-fifth chapter of Isaiah continues in the same theme. Plentiful rainfall characterizes the period (Isa 30:23; 35:7 ) and abundance of food and cattle are pictured (Isa 30:23-24). Though the curse on the earth is only partly lifted as indicated by the continuance of death, and will remain in some measure until the new heaven and the new earth are brought in (Rev 22:3), the land of Palestine will once again be a garden. The world in general will be delivered from the unproductiveness which characterized great portions of the globe in prior dispensations."

I have mused much on what orders Christ and his ruling saints will give to the nations that remain after the destruction of the day of the Lord. Will supernatural power be used to rid the world of nuclear reactors? Since this is the time when all the nations "beat their swords into plowshares" and "learn war no more" (Isa. 2: 4), one of the first tasks given to the nations will be to turn weapons into useful instruments for farming (which shows farming will continue during the Millennium). It will be, as Walvoord says, a time to begin improving the world. Surely this will include cleaning up all the pollution. 

Walvoord sees the curse placed upon the creation in the beginning, after the transgression of the race through Adam, as being partially lifted in the Millennium. I think that is so. The curse isn't completely removed because people still die and are healed of illnesses. But, it is lifted to a great extent, for as we have seen, it is in the Millennium that we see greatly increased productivity and fertility of plants and animals. It is not till the Millennium is over and the world enters into the first age following the Millennial that we find the oracle of God that announces "there should be no more curse" (Rev. 22: 3) that all curses are no more on earth.

Wrote Walvoord:

"Widespread peace and justice, spiritual blessing, and a bountiful supply of food in every land will result in a general era of prosperity such as the world has never known (Jer 31:12; Ezek 34:25-27; Amos 9:13-14). The many factors which produce poverty, distress, and unequal distribution of goods will to a great extent be nonexistent in the millennium. Labor problems which now beset all nations will be solved, and everyone will receive just compensation for his labors (Isa 65:21-25; Jer 31:5). Thus the curse which creation has endured since Adam’s sin (Gen 3:17-19) will be in part suspended as even the animal creation will be changed (Isa 11:6-9; 66:23)." 

 

There are several problems in envisioning life in the Millennium. For instance, how will waste be dealt with? Do the resurrected saints eat and drink and produce waste or need to use the bathroom? Surely the nations of people who enter the Millennium as mortals will certainly still need bathrooms. How will the government of Christ handle garbage? Will mortals still have shopping centers and grocery stores? How will overpopulation be handled? How will babies be born? In hospitals? Will there be midwives? Will there still be sports, games, and competitions? What happens at sports events when a player or fan sins at those events? When they let anger move them to curse? What about the sociology and economic conditions of people? Will there be classes and social stratification as now? Will there be prisons, courts, lawyers, etc.? 

Needless to say, changes galore are coming when we enter the Millennium. Many have looked at what the bible says about this glorious age to come. We will try to address many of these questions as we go along.

Wrote Walvoord:

"One of the predictions regarding the coming of the Messiah was that healing from sickness would characterize His reign. Though Christ healed many in His first advent, most of the prophecies seem to point to the millennial situation. Thus Isaiah writes: “And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity” (Isa 33:24). Those who have physical disability shall be healed of blindness and deafness (Isa 29:18) and healing will be experienced in a similar way by others. Again Isaiah states: “Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as a hart, and the tongue of the dumb shall sing; for in the wilderness shall waters break out, and streams in the desert” (Isa 35:5-6). The brokenhearted will be comforted and joy will replace mourning (Isa 61:1-3). Longevity will apparently characterize the human race for Isaiah speaks of the death of a person one hundred years old as the death of a child (Isa 65:20). The freedom from these human ills so common in the present world is in keeping with the lifting of many other aspects of the curse upon nature. Not only will people live much longer, but there will be also a tremendous increase in birth rate as children are born to those who survive the tribulation. Of this Jeremiah says: “I will multiply them, and they shall not be a few; I will also glorify them, and they shall not be small. Their children also shall be as aforetime, and their congregation shall be established before me” (30:19-20 ). This blessing will not only characterize Israel, but also the Gentile in the millennial kingdom (Ezek 47:22)."

 

The healings and miracles done when Christ was here was the effect of the presence of the kingdom of God being present on earth in the person of King Jesus. Had Christ not been rejected by the Jewish nation, the kingdom of God would have been fully set up on earth. I agree with Dispensationalists who affirm that Christ did offer the kingdom to the Israelite people, but they rejected it saying "we will not have this man to rule over us." (Luke 19: 14) And, for this reason, he says to the Jewish leaders and the overwhelming majority of the nation's citizens: “Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it." (Matt. 21: 43 nkjv) And, during the forty days from the day of his resurrection we read of Christ still talking about the kingdom of God and the apostles asking him questions about the restoration of the kingdom to Israel.

"1The former account I made, O Theophilus, of all that Jesus began both to do and teach, 2until the day in which He was taken up, after He through the Holy Spirit had given commandments to the apostles whom He had chosen, 3to whom He also presented Himself alive after His suffering by many infallible proofs, being seen by them during forty days and speaking of the things pertaining to the kingdom of God. 4And being assembled together with them, He commanded them not to depart from Jerusalem, but to wait for the Promise of the Father, “which,” He said, “you have heard from Me; 5for John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now.” 6Therefore, when they had come together, they asked Him, saying, “Lord, will You at this time restore the kingdom to Israel?” 7And He said to them, “It is not for you to know times or seasons which the Father has put in His own authority. 8But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.” (Acts 1: 1-8 nkjv) 

The time when the kingdom of God is fully realized on earth is viewed as future by Christ and the apostles and is the time described by Isaiah as new heavens and earth, and when the earth is full of the knowledge of the Lord. It is in the Millennium when both Israel as a nation will rule on earth along with the church over the nations. 

Wrote Walvoord:

"Taken as a whole, the social and economic conditions of the millennium indicate a golden age in which the dreams of social reformists through the centuries will be realized, not through human effort but by the immediate presence and power of God and the righteous government of Christ. That mankind should again fail under such ideal circumstances and be ready to rebel against Christ at the close of the millennium is the final answer to those who would put faith in the inherent goodness of man."

This is what we have previously affirmed in the preceding chapters. It is also that wherein we are now beginning to discover and will speak more of in upcoming chapters. God has a purpose in the coming Millennial Age just as he has in every age. Every age has a revelatory and instructive purpose to it.

Under the sub heading "Physical Changes in the Millennium" Walvoord wrote:

"According to millennial prophesies, many topographical changes will take place in the land of Palestine in connection with the establishment of the millennial reign of Christ. While some of these may be due to the lifting of the curse upon the earth, the alterations seem to be more extensive than this."

There are many scriptures that show this to be so, and Walvoord cites them. For instance, read Zechariah chapter fourteen.

Walvoord wrote:

 

"In connection with the return of Christ to the earth, Zechariah 14 pictures the battle for the possession of Jerusalem which in its early stages seems to be in favor of the Gentiles. This is reversed, however, by the return of Christ described in the following words: “Then shall Jehovah go forth, and fight against those nations, as when he fought in the day of battle. And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east; and the mount of Olives shall be cleft in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south” (Zech 14:3-4). In view of the fact that the Mount of Olives nowhere in Scripture is given a spiritualized interpretation, it seems clear that this refers to the physical Mount of Olives to the east of Jerusalem. When Christ returns, there will be where the Mount of Olives now stands a great valley extending toward the east with the Mount of Olives split in two."

Why would anyone not take Zechariah's prophecy literally? How can one make sense of it if it is not taken literally? When and how was it fulfilled if it has already been fulfilled in a non literal way?

Walvoord wrote:

"Other phenomenal things will occur at the same time. In the succeeding context a long day is described when “at evening time there shall be light” (Zech 14:7). Subsequent description pictures the “living waters” which “shall go out from Jerusalem; half of them toward the eastern sea, and half of them toward the western sea: in summer and in winter shall it be” (Zech 14:8). It should be clear from this description that the character of the land to the east of Jerusalem shall be much different than it is now and that the changes mentioned will be a preparation for other features of the millennial kingdom. Ezekiel adds more details concerning the river with special attention to the eastward flow of the river into the Dead Sea (cf. Ezek 47:1-12). The river like the cleavage is miraculous as to its source and brings life and fruitfulness to the land through which it goes (cf. Ezek 47:7-12). The effect on the Dead Sea is to bring healing to it and not only cause fruitfulness of trees and vegetation, but also to permit fish to thrive in its waters."

This prophecy has never yet been fulfilled. It will be literally fulfilled, however, in the Millennial reign of Christ and his saints and of Israel.

Walvoord wrote:

"One of the theological problems in relation to the doctrine of the millennium is the Scriptural teaching concerning the heavenly Jerusalem. This has not only confused opponents of premillennialism, but often has not been understood by those who hold to a millennial reign of Christ. Bound up in the problem also is the question of the relation of resurrected saints to the inhabitants of the millennial kingdom who are still in their natural bodies. Opponents of premillennialism have frequently heaped ridicule upon the teaching on the ground that it is impossible for resurrected beings and nonresurrected beings to mingle freely in the millennial scene. George L. Murray, for instance, refers to this when he states “…premillennialism makes no provision for the reconciliation of such irreconcilables as resurrected saints and mortal sinners in the same society” (Millennial Studies, p. 91)." 

But, it is not irreconcilable to think that resurrected beings can "mingle freely in the millennial scene." In fact, we have something very similar to that occurring when Christ was resurrected. Notice the gospel record of the event:

"50 And Jesus cried out again with a loud voice, and yielded up His spirit. 51 Then, behold, the veil of the temple was torn in two from top to bottom; and the earth quaked, and the rocks were split, 52 and the graves were opened; and many bodies of the saints who had fallen asleep were raised; 53 and coming out of the graves after His resurrection, they went into the holy city and appeared to many." (Matt. 27: 51-52 nkjv)

Further, we know that angels, who are also immortal beings, were able to take physical bodies and mingle with mortal men. They did this in Genesis chapter six when they mated with "the daughters of men" and produced the "Nephilim," or "giants," the monstrous offspring of such union. 

Consider also the fact that Jesus mingled at times with mortal men between his resurrection and ascension for forty days. 

Walvoord wrote the following under the sub heading "Relation of resurrected saints to the millennial earth": 

"Though the major difficulty of the relationship of resurrected saints to those who are still in their natural bodies in the millennium is explained by the residence of the resurrected saints in the heavenly Jerusalem, Scriptures afford several instances in which there will be some relation of resurrected saints to those in the millennial earth. Christ promised His followers that they would participate with Him in His judgment upon the twelve tribes of Israel in His kingdom. Christ declared: “Verily I say unto you, that ye who have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel” (Matt 19:28). A larger promise is given by reminder to the Corinthians when Paul wrote them: “Know ye not that the saints shall judge the world? and if the world is judged by you, are ye unworthy to judge the smallest matters?” (1 Cor 6:2). It is further promised believers who participate in the first resurrection that they “shall reign with him a thousand years” (Rev 20:6). Further reference to reigning on the earth is found in Revelation 5:10 and 2 Timothy 2:12. It may be observed, however, that all of these references are not necessarily references to the millennial scene though some of them obviously are (Rev 5:10; 20:4, 6 ). If resurrected saints are to reign with Christ over the millennial earth, it would seem evident that there must be at least a limited amount of communication and association between resurrected saints and those in their natural bodies. If the reference in Ezekiel 37:24 to David as king over Israel is a reference to resurrected David as ruler over the Promised Land in the role of a subruler of Christ, then further evidence is given for this comingling. As far as Scripture revelation is concerned, however, it seems to be limited to a few specific functions, and the primary activity of the resurrected saints will be in the new and heavenly city."

I believe that is what the scriptures reveal to us. Walvoord wrote further in proving this point under the subheading "Scriptural ground for comingling of resurrected and nonresurrected saints." 

"The objection frequently raised that any comingling of resurrected with nonresurrected beings is impossible is of course denied by the simple fact that our Lord in His resurrection body was able to mingle freely with His disciples. Though there evidently was some change in their relationship, he could still talk with them, eat with them, and be subject to physical contact with them. Further, it is clear that even at the present time there is a ministry of angels to human beings even though angels are of an entirely different order of beings than men and are invisible in their earthly activities under ordinary circumstances. Though the free mingling of resurrected and nonresurrected beings is contrary to our present experience, there is no valid reason why there should not be a limited amount of such association in the millennial earth."

Thus far we have shown, or will yet show, from the scriptures, these things:

1. The second coming of Christ will usher in the next "age" (aion or eon) and it will last one thousand years.

2. It will follow the end of the previous age and world (cosmos), and the resurrection of the righteous dead, and the destruction of the wicked through the day of wrath, and the imprisonment of Satan and his agents, Antichrist (or beast, or man of sin) and the False Prophet.

3. The judgment of the nations will separate the sheep nations from the goat nations and the sheep nations will be the small remnant of humanity (the meek and the children) who survived the day of wrath, and who will enter the Millennium in their mortal bodies and be subject to death by any transgression of the law.

4. Believers will stand before the judgment seat of Christ to receive their rewards and demerits and given their specific occupations as enthroned kings and priests.

5. There will be extensive changes to the earth and heavens, to the cosmos, at the beginning of the Millennium and be the "new heavens and earth" that Isaiah foretold and described. 

6. The new heavens and earth of the Millennium are not the new heavens and earth described by John in the last two chapters of the Apocalypse. 

7. In the Millennium there will be Christ, immortal saints in new spiritual bodies, angels, and "the nations," who are made up of mortal human beings.

In the next chapters we will look further at life in the Millennium, and in the first age following the Millennial, when the saints and the human race  enter eternity, or "the generations of the ages of the ages." We will also look at how the saints will become truly "super" men and women, and how power over the natural world will be possessed by all the saints. The supernatural and the natural will be the regular order of things in the ages to come.

A CATHOLIC BISHOP RECOGNIZES A BAPTIST HERO

  There are two reasons I am posting this story. The first, is because I think the Christian world needs to know what it means to really follow Jesus. It means laying down our lives, sometimes literally, in order to see the Kingdom cause advanced. It means loving people enough to tell them the truth, even if it cost us our own life. It means understanding that no matter how horrible things may seem, God will bring good from it.

  The second reason I am posting this, is because it was sent to me by a Roman Catholic bishop. This story was written by Monsignor Richard Lopez. It stands out to me, because he evidently regards these Baptists as true Christians, valid in their authenticity, and true martyrs of the faith. I don't think I have ever read anything by a prelate in the Catholic Church where it is clear that non Catholic Christians are the real deal. I guess when you are so devoted to Jesus and His Gospel, that you are willing to lay down your life, then to have your daughter forgive the killers and return to tell them about Jesus, you simply cannot deny that it is genuine Christianity.  Read the following true story, written by Monsignor Lopez as part of his "Heroes of the Faith" series, and praise God for these Baptists who laid it all down, and showed the love of God so clearly, that even a Catholic bishop cannot deny its validity. 

 Hero of the Week: Peggy Covell (1923-1995)

"Conversion is one of the most mysterious and surprising of all miracles. Peggy Covell might be called a "miracle maker" in terms of conversion. Peggy's parents were American Baptist missionaries. They labored initially in Japan, but as things became more unsettled they moved to the Philippines. Peggy and her siblings were sent back to the States for school just before the horror of the Japanese invasion.

Peggy's parents and several other missionaries fled into hiding, deep in the mountains, to avoid Japanese imprisonment. For many months they maintained an almost idyllic existence, praying and preaching deep in the jungles. Tragically, their refuge, nicknamed "Hopevale,” was betrayed to the Japanese. Captured, they pleaded for the release of their Filipino friends and for an hour of prayer before their execution. Their requests were granted. They sang hymns and prayed and then told their captors they were ready. The adults were beheaded and the children were bayoneted to death!

After the war, when Peggy discovered what had happened to her parents and the other families, she burned with hatred. Contemplating her parents' final hours, she began to realize they must have been praying for the soldiers who were about to execute them. Gradually the Holy Spirit washed away her hatred and filled her with His love. To put that love into action, she volunteered to work tirelessly for Japanese POWs, held captive in Colorado. Even the hardest among them was deeply moved by her compassion and service.

When one of them returned to Japan, he told the story of the girl whose parents had been murdered by their troops, yet served them out of love. Listening to his words, one friend was shocked beyond belief. Her actions made no sense according to the Bushido code he was reared with. Picking up a copy of the New Testament in a train station, he read the words: "Forgive them, Father, for they know not what they do." He was converted to Christ on the spot.

This former Japanese air force pilot spent the rest of his life preaching healing and reconciliation in Japan and the United States. His name was Mitsuo Fuchida, his fame was that he was the pilot who led the attack on Pearl Harbor! Someone stated that conversion has three parts: a. disillusionment, b. encounter, and c. transformation. Often a faith-filled person precipitates the first stage by living, forgiving, and loving in such a way that another person becomes disillusioned with their life and hungry for more. Peggy Covell's mercy brought peace and Christ to a man who started the war that killed her parents. One saint said: "God almighty would in no way allow evil, were He not so good and all-powerful that from that evil He would work good." The horror experienced by the Hopevale martyrs leads credence to that" 

NOTE: Mitsuo Fuchida, became a Baptist preacher and served the Lord the rest of his life. This is the man who actually started WW2 for the United States, by leading the attack on Pearl Harbor.

Equal Provision?

"20 Then He began to rebuke the cities in which most of His mighty works had been done, because they did not repent: 21 “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. 22 But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you. 23 And you, Capernaum, who[e] are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day. 24 But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you.” (Matt. 11: 20-24 nkjv)

There are many Christians who believe that God has provided each person with all he or she needs to be saved from sin and death. Many of them also think that God would be unjust, not good and benevolent, were he not to provide every man an opportunity to be saved, or stated another way, did not provide every man the means of salvation. Here is where the debate between "Arminians" and "Calvinists" becomes particularly focused. 

There are several questions related to this debate on the extent of provision as respects providing each with "what it takes" (or requires) to be saved. One thing that is not disputed is whether the substitutionary or sacrificial death of Christ, and his resurrection and ascension, are necessary means for anyone's salvation. Arminian soteriology says that God has provided this sacrifice for all men, that every man was represented by Christ when he died for other's sins.  Further, all agree that Christ dying for a man's sins, though required, is not the only thing required, for the atonement or propitiation must be applied in time to sinners when they believe and are regenerated or born again. Further, nearly all, except the Hardshells and some other Hyper Calvinists, say that it is applied when one by faith "receives the atonement." (Rom. 5: 11) Further, it is also nigh universally agreed that one must hear about Christ and the good news in order to believe in him and in it, per what Paul taught in Romans 10: 14-17. 

So, have all heard the gospel? Do not many die not ever having heard about Christ? Or, know nothing of the bible? Yes they do. So, what do those who advocate that every sinner is given all necessary means and provisions for being saved do? They will say God provided all an opportunity to be saved by dying for each and every person. But, why does he not also give everyone the gospel message? 

The above text is difficult for those who say that 1) God has provided to all what is needed for salvation, and 2) faith and gospel knowledge is necessary for salvation. The text says that the inhabitants of Tyre, Sidon, and Sodom, et. als., would have repented had they seen the miracles. This is what is called a "counter factual" in the Molinist debate. Not only does God foresee everything that actually happens, he also sees what may have happened had a thing or things been altered. 

Now the question that arises in view of this text is this: "if God wanted those peoples to be saved more than anything, why did he not have those miracles performed?" That is a difficult question for Arminians, in my opinion. They may respond by saying - "well they still had the word of God as a means and could have been saved by their repentance." And, in response, I would agree. However, it does show that God knows what means will be effective to make penitent believers in any given case. And, it shows that God does not give all equal means of salvation. It shows that God, on some level, desired the salvation of the Sodomites, et al., and provided some means for it, but not as much means as he could have. And, I think all would acknowledge that not all sinners have equal opportunities and means for salvation. So, God made a choice not to give those added means to the Sodomites and others, knowing that it would secure their damnation.

In an article at Bible Tools web page (see here), Dan Elmore is cited as saying, under the heading "What the Bible says about Equal Opportunity for Salvation": 

"It is clear that God is not a respecter of persons, giving everyone an equal opportunity for salvation and judging all by the same standards."  (emphasis mine)

This would be a good proposition for debate among Calvinists and Arminians. Does God in fact give everyone an equal opportunity for salvation? 

Chorazin, Capernaum, and Bethsaida, had "A" (the means of the word of God) and "B" (the miracles performed as confirmation of the word) and were not brought to repentance and faith (or saved). Tyre, Sidon, and Sodom had "A" but not "B". 

Christ says that those who had only "A" are lost, but had they had both "A" and "B", then they would have been saved. So, it is proven then that 1) all are not given equal means and opportunities to be saved, and 2) Christ knows, as omniscient being, what is required in any individual case to change a person's heart and mind. 

The doctrine of election is God's choice to make certain that some are saved, and in that choice he gives each chosen sinner what he needs to come to faith and repentance. Though it is not the only reason, yet we can say that one reason why the citizens of Sodom, Tyre, and Sidon did not repent is because they did not have miracles "provided" for them. That is all that my understanding of Calvinism affirms. God applies more force, more power, more means, more of this and that, in the case of the elect than he does with the non elect and this difference in the degree of power exerted is the determining factor.  

Further, it is with this understanding that most Christians pray, including those like Elmore and other Arminians. When they pray "God save Jack and Mary," they thereby confess that God can save them at any time he chooses. When they pray "God, bring him to his senses," or "God, influence him even more," etc., they are acknowledging that God does not operate equally upon all. Did God not use more means in the conversion of Paul than other Christians? 

Many who hold the view of Elmore operate under the assumption that, in every individual case, God has the same degree of desire for their salvation and operates to the same level of influence towards their salvation. But, that is simply not what the scriptures show us. 

God does discriminate, if you want to call it that. He does "make a difference" based upon his own sovereign choice.  

"And of some have compassion, making a difference: and others save with fear, pulling them out of the fire." (Jude 1: 22-23 kjv)

This is what Christians are to do. They should not treat everyone equally. So, if it is right for Christians to choose in this manner, why not God? Do Christians or God become respecter of persons when they make such a difference in how they treat others? Wrote Paul along this line:

"For who makes you differ from another? And what do you have that you did not receive? Now if you did indeed receive it, why do you boast as if you had not received it?" (I Cor. 4: 7 kjv)

God is not a respecter of persons because his choice or making a difference is not based upon any natural distinction between people or based upon how one was superior in some way to another. It seems to me that those who say that God chooses those who make a certain "free will" decision are saying God chose them because they made themselves different from others. 

Further, the bible says that God "had respect" to Abel and to his offering. (Gen. 4: 4) So, God does respect persons in some sense and in some sense he does not. The question is this - "why does he respect anyone?" Is it not that he respects those who he himself made to differ?

Who can say that the heathen who died without any knowledge of the one true God or of his way of salvation through Christ (such as the American Indians before the Pilgrims came with the word of God) had the same opportunities as Sodom, Tyre, Sidon, Capernaum, etc.? Or as a person born into a Christian home where the bible was read every day and prayer offered to God daily?

Does God Discriminate?

The word "discriminate" or "discrimination" may mean one of two things. It may mean to "make an unjust or prejudicial distinction in the treatment of different categories of people, especially on the grounds of ethnicity, sex, age, or disability." Or it may simply mean to "recognize a distinction," or to "differentiate." So, we say "he has discriminating taste." So, God does not discriminate per the first definition, but he does per the secondary definition. If he makes you to differ from another, then he does "make a distinction" or "differentiate" among men. The big question is not whether he made you to differ, but why does he make you different? That can only be answered by saying "for so it seemed good in your sight, holy Father." (See Matt. 11: 26)

On April 9, 1907 Elder C.H. Cayce, Primitive Baptist debater, met Missionary Baptist Elder, I.N. Penick in Martin, Tennessee and one of the four propositions was this (see here):

"The scriptures teach that in the death of Christ sufficient provision was made for the salvation of all the race of mankind." 

Now, I can both affirm and deny that proposition. I have always believed the expression about the atoning death of Christ which says it is "sufficient for all, efficient for the elect." The sufferings and death of Christ are sufficient to save every single sinner. But, it does not save all. Universal salvation is a grievous error and one taught against in scripture. On the other hand, "sufficient provision" is not true if it means that nothing other than the atonement itself is necessary for salvation, for certainly hearing the gospel and believing and obeying it are necessary, and this has not been provided to all, as we have observed. 

Many have died who did not have the means of salvation, the gospel or word that is necessary for faith (Rom. 10), which faith is necessary for salvation.

Some Arminians deal with this conundrum on how atonement is provided for all but the gospel has not been provided for all by denying that the word of God or gospel message has been denied to all or that it is necessary to have the word of God to be saved (affirming that if one lives up to the light of natural revelation, then he is saved). But, that is not tenable according to the plain declarations of scripture. 

So, to me, the doctrine of election simply tells us that God chose to so work or influence someone to a greater degree than he does in common with all, that he exerts not little power (or influence) in the cases of the elect, but that he exerts compelling power. (See Eph. 1: 19-20) It also means that he provides a person who is chosen with the gospel message and providential influences sufficient to ensure their repentance.

If I Were Still A Hardshell

"4 As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one. 5 For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,) 6 But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him. 7 Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled. 8 But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse. 9 But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak." (I Cor. 8: 4-9 kjv)

Several years ago I wrote a series on the weak and strong brothers whom Paul talks about in I Corinthians chapters eight and nine and in Romans chapter fourteen. (They are in the archives of The Baptist Gadfly blog with the first in the series here; and the last in that series here) I showed how the common view that affirms that the weak brothers are born again Christians who have "scruples" about certain beliefs and practices is false and showed rather how they were not Christians at all and Paul's calling the weak "brothers" did not mean that they were Christian.  I showed that this was the term Paul used to refer to his religious brothers among the Pagans, much like the Communists used the term "comrade" which means "brother." My view is proven by these words of the apostle in the context:

"To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some." (I Cor. 9: 22)

If weak brothers are already Christian, already gained and saved, then why does Paul say he wants to save and gain them? 

My view is upheld by some, whom I cite in my series. I found out later that Dr. W. P. Throgmorton held to the view I hold. 

Not only does I Cor. 9: 22 show that the weak (impotent) brothers are not saved, but the text above in chapter eight also shows it. It says that weak brothers do not possess or believe the stated creed of Christians which says that there is only one God and one Lord and Savior, Jesus Christ, etc. How can the weak brothers be saved if they do not believe Paul's creedal statement? 

If these weak brothers are saved, as most commentators affirm, then I would argue, if I were still a Hardshell Baptist, that it shows that one can be wrong on who are God and Christ and still be "brothers" and go to heaven. And, I would argue that the "gaining" and "saving" of the weak brother was a "time salvation" that was not determinant of eternal destiny.

Of course, one must also deal with these comments of Paul on the weak brothers:

"And through thy knowledge shall the weak brother perish, for whom Christ died?" (8: 11)

After I got my opponent to affirm that the weak brothers were born again children of God, I would as a Hardshell apologist then ask what salvation was effected by gaining and saving the weak. He could not say initial salvation but say it was some kind of temporal salvation post initial salvation. And, I would have him affirming that the weak brother "perishing" was a temporal perishing. 

Thankfully, however, I am not a Hardshell. 

The text rather shows that no one is saved who does not believe the several creedal statements Paul mentions. In other words, if you do not believe in one God, the Father, and in his Son Jesus Christ, and that of the Father and through the Son are all things, then you are lost and need to be gained or saved. 

Can one be saved without believing these things about God? Hardshells say yes. They say many Pagans and Polytheists are born again and saved. They say one does not have to believe the truth of these things to be saved. But, many commentators affirm the same, inadvertently and unintentionally, when they affirm that the weak brothers are saved people who are not yet convinced that there is one God and one Savior Jesus Christ. 

Absurdism

Absurdism as a philosophy is an extension of, or divergence from, Existentialism, in that it focuses on the pointlessness of mankind, the meaninglessness of life and existence, and on the emotional angst and anxiety, and other psychological phenomena, that results from this realization. It deals with the question "is life worth living?" There are many scenes in movies where this philosophy is expressed. 

For instance, in "John Wick," John the assassin is at the cemetery for the burial of his soul mate who had died of disease, and another assassin, "Marcus," who is a friend of John, has a very short dialogue with him in the rain while Marcus is holding an umbrella. Marcus says - 

"There's no rhyme or reason to this life. It's days like today scattered among the rest."

In another popular movie, “The Legend of Bagger Vance,” Walter Hagen says to fellow golfer "Junuh," -

“The meaning of it all is that there is no meaning.” 

In the movie Hagen is pictured as a worldly man who indulges in pleasures of sin, and yet he has a "swami" as his caddie. I am sure that line came from the Swami's teachings. 

This absurdism philosophy is seen in the Book of Ecclesiastes and in its theme which is "all is vanity" or "all is meaningless." 

A bible believer "knows everything" (or "all things" - I John 2: 20) as a result of experiencing the "anointing" ("unction" kjv) that John speaks of. Of course, that does not mean that believers are omniscient as God, but means, I rather think, that believers see the big picture, the reason for all things, the meaning of life and existence.  

Don't give in to the pessimism of others who believe in the meaninglessness of life. Meaning can only be found in the Creator. Is our life without meaning and purpose? I urge you to find meaning and purpose in doing the will of God and getting to know him through Christ Jesus, the Son of God. You will then be able to say with the apostle Paul: "For to me to live is Christ, and to die is gain." (Phil 1: 21 kjv)

"Therefore let those who suffer according to the will of God 

commit their souls to Him in doing good, as to a faithful Creator." 

(I Peter 4: 19 nkjv)

Beliefs about the Afterlife (xxxvii)

Figuring Out The Chronology

Anyone who has studied eschatology (study of last things or unfulfilled prophecy and an aspect of our study on the afterlife or hereafter) will confess that the greatest difficulty in understanding and interpreting prophecies is in regard to discerning the order of events of things, particularly as it relates to the second coming of Christ, and in regard to all yet unfulfilled prophecy. 

Just as bible believers discuss and disagree on the "ordo salutis" (which deals with the sequence or order of things within the doctrine of salvation), so too do they also disagree on the chronology of prophetic events yet to occur. However, it was also that way in the days when Christ was born. It was also that way among the prophets of Israel. They too tried to figure out what things would happen first. Notice first this text:

"And His disciples asked Him, saying, “Why then do the scribes say that Elijah must come first?” Jesus answered and said to them, “Indeed, Elijah is coming first and will restore all things."  (Matt. 17: 9-11 nkjv)

Notice the words "coming first." Further, the people understood the order as to who would come first, Elijah or the Messiah. They no doubt were confused on some of the other order of things predetermined to come to pass. 

"Concerning this salvation, the prophets, who spoke of the grace that was to come to you, searched intently and with the greatest care, trying to find out the time and circumstances to which the Spirit of Christ in them was pointing when he predicted the sufferings of the Messiah and the glories that would follow." (I Peter 1: 10-11 NIV)

"Forasmuch as many have taken in hand to set forth in order (Greek word anatassomai) a declaration of those things which are most surely believed among us..." (Luke 1: 1 kjv)

The Greek word means to "set in order" or "arrange" or "compose." It does deal with sequence. It is important that narrators and historians in teaching and conveying stories to get things in their right order. To get the order mixed up can ruin a story or narrative. Getting historical events wrong also creates enigmas and contradictions. It is also important in giving directions, as when you say "you go this way till you come to this sign, then you turn right when you see another sign..." If you get the sign order wrong in the directions you will get lost. 

The old testament prophets did not always understand things in the right order as we will see as we proceed with this study. 

One of the things I have liked about Luke's gospel is the fact that he wants to get the events in the story of the life of Christ in the right order and when there is a seeming conflict between his narrative and that of Matthew, Mark, or John, I go with Luke. I also believe that he wrote in the right order in the Book of Acts, written by him.  

So, it has always been an area of intense investigation by dedicated bible students to discern, when it comes to unfilled prophecies, which comes first. That is quite apparent when it comes to answering the question - "which comes first, the great tribulation or the rapture and second coming?" It also shows up when someone asks "who comes first, Christ or Antichrist?" So, not only is the order of the various aspects of salvation important, but so too is the order of the various things yet to occur in the future per all unfulfilled prophecy. Like the old testament prophets we today as late new testament believers are also "trying to find out the time and circumstances" of things yet to occur at the end of this age and in the ages to come. 

Isaiah's New Heavens and Earth

17“For behold, I create new heavens and a new earth; And the former shall not be remembered or come to mind. 18But be glad and rejoice forever in what I create; For behold, I create Jerusalem as a rejoicing, And her people a joy. 19I will rejoice in Jerusalem, And joy in My people; The voice of weeping shall no longer be heard in her, Nor the voice of crying. 20“No more shall an infant from there live but a few days, Nor an old man who has not fulfilled his days; For the child shall die one hundred years old, But the sinner being one hundred years old shall be accursed. 21They shall build houses and inhabit them; They shall plant vineyards and eat their fruit. 22They shall not build and another inhabit; They shall not plant and another eat; For as the days of a tree, so shall be the days of My people, And My elect shall long enjoy the work of their hands. 23They shall not labor in vain, Nor bring forth children for trouble; For they shall be the descendants of the blessed of the Lord, And their offspring with them. 24“It shall come to pass That before they call, I will answer; And while they are still speaking, I will hear. 25The wolf and the lamb shall feed together, The lion shall eat straw like the ox, And dust shall be the serpent’s food. They shall not hurt nor destroy in all My holy mountain,” Says the Lord." (Isa. 65: 17-25 nkjv)

“For as the new heavens and the new earth Which I will make shall remain before Me,” says the Lord, “So shall your descendants and your name remain. 23And it shall come to pass That from one New Moon to another, And from one Sabbath to another, All flesh shall come to worship before Me,” says the Lord. 24“And they shall go forth and look Upon the corpses of the men Who have transgressed against Me. For their worm does not die, And their fire is not quenched. They shall be an abhorrence to all flesh.” (Isa. 66: 22-24 nkjv)

When is this fulfilled? During the Millennium? Or, in the beginning age of the ages of the ages? Is this description of new heavens and earth the same as the description by Peter, John, and other new testament writers? 

It seems clear to me and to others that the new heavens and earth of Isaiah have their fulfillment in the Millennium while the descriptions given by Peter and John have their fulfillment in the ages following the Millennium. We should begin by showing how Isaiah's description differs from that of John in the Apocalypse. 

Isaiah’s vision for the new heavens and earth includes physical death (although human life-spans are substantially lengthened) and a greatly transformed quality of natural life, yet it still falls short of eternal life in the new heavens and earth described by John in the Apocalypse. In the new heaven and earth of John we are told, for one thing, that there is "no more death." (Rev. 21: 4) Isaiah’s vision must therefore, for this reason alone, be pointing to the Millennium (which, in many ways, as we will see, anticipates the eternal state).  

My Thesis

The prophecies of the old testament concerning the coming of Christ the Messiah did not reveal that there would be two comings of Christ (they assuming that all that Christ would accomplish would involve only one coming). It is the new testament revelation, first given by Christ himself while here on earth, that speaks of his going away and coming again, and telling us that both comings would be different in their purpose and effect. (See for instance Colossians 1: 26-27) 

The new testament inspired authors speak of several "mysteries" that saints of the old testament did not have revealed to them to the extent that they are now revealed in the new testament. The idea that Christ would come to earth two times and separated by thousands of years was not revealed to them, although hints of it were present to them. Because of this, when we read old testament texts describing things that are to occur when the Messiah would come, we see where some of them were fulfilled in his first coming but others in his second coming. Notice this text from the gospels as an example:

"16And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read. 17And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written, 18 The Spirit of the Lord is upon me, Because he hath anointed me to preach the gospel to the poor; He hath sent me to heal the brokenhearted, to preach deliverance to the captives, And recovering of sight to the blind, To set at liberty them that are bruised, 19 To preach the acceptable year of the Lord. 20And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. 21And he began to say unto them, This day is this scripture fulfilled in your ears." (Luke 4: 16-20) 

Here is the text in Isaiah that Christ read from:

"61 The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; 2 To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; 3 To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. 4 And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations."

Why did Christ abruptly quit reading the Isaiah text when he did? Why did he not say "this day is this scripture fulfilled" in relation to the words following, such as "to proclaim the day of vengeance" or "they shall build the old wastes" and "raise up the former desolations" and "repair waste cities" and "the desolations of many generations"? Is it not because the first part of the Isaiah passage, that part which was read by Christ, was fulfilled in the first coming of Christ, but the rest, the part he did not read nor pronounce as fulfilled, awaits fulfillment at his second coming?

The Scofield Reference Bible expresses this view, saying: 

“Observe that Jesus suspended the reading of this passage in the synagogue at Nazareth Lu 4:16-21 at the comma in the middle of Isa 61:2. The first advent, therefore, opened the day of grace, “the acceptable year of Jehovah,” but does not fulfil the day of vengeance. That will be taken up when Messiah returns 2Th 1:7-10 Cf. Isa 34:8; 35:4-10. The last verse, taken with the 4th, gives the historic connection: the vengeance precedes the regathering of Israel, and synchronizes with the day of the Lord. Isa 2:10-22; Re 19:11-21; Isa 63:1-6.”

Some think that it is reading too much into this fact that Christ stopped reading just where he did with the closing words "this scripture is fulfilled today." In fact, he could not rightly say of the "day of vengeance"  that it had also been fulfilled and is the reason he stopped where he did in his citation. 

The brothers at Got Questions web page (See here) say what others also say along this line, writing (emphasis mine):

"The Old Testament clearly teaches that the Messiah would come, but it does not explicitly say that He would come twice." 

They also write:

"In short, there were many things in the Old Testament about the coming of the Messiah that were not fully explained, and sometimes seemingly contradictory things were presented in the same book or even the same chapter. Some of the Jewish rabbis even suggested that there would be two Messiahs, a humble, suffering one and a conquering, reigning one; but no one was suggesting that the same Messiah would come twice, once to suffer and once to reign."

I firmly believe what these brethren write in the above two citations. They also write:

"The Old Testament had several mysteries regarding the Messiah: would He be a divine figure or a human descendant of David? The New Testament gives the answer—both, because of the Incarnation. Would the Messiah be cut off or reign forever? The New Testament gives the answer—both, because of the Resurrection. Would the Messiah come to suffer or to reign? The New Testament once again gives the answer—both, because He would come twice."

 

They also write:

"The idea that the Messiah would come once to suffer and again to reign is not clearly taught in the Old Testament, although the doctrine is completely consistent with Old Testament teaching. Further, the second coming resolves some of the apparently contradictory teachings about the Messiah in the Old Testament."

We could give many examples of how many old testament prophecies of the Messiah have parts of the prophecy finding fulfillment in Christ's first coming, while the rest find fulfillment in Christ's second coming. Also, some things are fulfilled in both comings. There are instances of what theologians call a "dual fulfillment." 

Clarence Larkin, Dispensationalist teacher and architect of many charts that have been widely used by bible teachers, in the chart at the heading of this chapter, shows how the prophets often did not see the chronology of events so clearly. Their prophecies of the coming of Christ and of the kingdom of God and of  the new heavens and earth are often envisioned as occurring in one single coming or in one single age or period of time. 

In a discussion board at "Quora" one writer, Chavoux Luyt, expressed my view very well and copy and paste it here. He wrote (See here - emphasis mine):

"Why then does Isaiah explicitly mention the new heavens and earth? I believe that this is typical of prophecy (most clearly seen in the Old Testament, but also for example, in Matt.24 — referring to both the coming fall of Jerusalem, within that same generation, and the far future return of the Son of Man, the Messiah, within what appears like a single prophecy). Some theologians use the word “telescopy”. It is the idea that similar to a mountain range seen at a distance, where the mountains often seem to be on the same level, once you get closer, you can see that there are actually two mountain ranges that are separated quite far from each other. The same pattern is seen in the Messianic prophecies where the prophets often made no distinction between the first coming of the Messiah and his final triumphant return (e.g. Mic.5, Is.7–9). It is not only seen in the Messianic prophecies, it is sometimes also seen in shorter term, more literal prophecies, e.g. that of Ezekiel on Tyre, where part of the prophecy was fulfilled by Nebuchadnezzar (victory over the mainland part of Tyre) and the last part of the prophecy (the walls been thrown into the sea and the city totally destroyed, including the island portion) only being fulfilled much later in the time of Alexander the Great. Yet, both events are found in the same prophecy as if it is single event. (this is what is also called a "dual fulfillment" of prophecy) For this reason I believe that a similar pattern is at play in Isaiah 65. Both the eventual new heavens and earth (where there is no death at all) and the “millennial” reign of Messiah on earth, are described within a single prophecy as part of the same plan of God and in language that would make much more sense to the Israelites at the time, before Messiah had been raised from the dead and eternal life has become a reality. But it is a misunderstanding of that prophecy (like many have misinterpreted other old Testament prophecies) to insist that the whole prophecy refers to the same time period."

Wrote Dr. John Piper in commenting upon the prophecy of Malachi (4: 1-3, 5) about the coming of the Lord and the day of the Lord (see here - emphasis mine):

"There was no clear prophecy in the Old Testament that this day of the Lord, with its blazing judgment against evil, and its healing and leaping for joy for those who fear God, would come in two stages separated by 2,000 years. The Old Testament prophetic perspective looked at the nearer and farther mountains in the mountain range of God’s future and saw them as temporally indistinct."

The very first announcement of a Messiah by God himself in the Garden of Eden speaks of a singular coming, and yet we now know that Messiah was predetermined to come twice, and each for its own ends and purposes. That promise, called the protoevangelium, is given in these words of God to the Serpent: 

"And I will put enmity Between you and the woman, And between your seed and her Seed; He shall bruise your head, And you shall bruise His heel.” (Gen. 3: 15 nkjv)

All recognize this as a prophecy of the coming of that one called "her seed," and the "desired one," i.e. the Messiah or Christ. However, in the fulfillment of this prophecy, the bruising of the heel of the virgin's seed was fulfilled in Christ's first coming when the Serpent (Satan) via his seed put Christ to death, literally wounding him in his feet and heels via the nails. But, the crushing of the serpent's head did not occur during the first coming, but will occur during the second coming. Christ obtained victory over the Serpent and his seed when he lived a life without sin and in obedience to the will of his Father died as an innocent sacrifice for the sins of believers. But, the complete overthrow of Satan awaits the second coming. So Paul testifies: "The God of peace will soon crush Satan under your feet." (Rom. 16: 20) In Isaiah's prophecy of new heavens and earth, cited already, he says:

"The wolf and the lamb shall graze together; the lion shall eat straw like the ox, and dust shall be the serpent’s food. They shall not hurt or destroy in all my holy mountain,” says the LORD." (Isa. 65: 25)

Here the prophecy of the fate of the Serpent and his seed about eating dust and being crushed by the seed of the woman is viewed as what is yet to be fully realized. Yes, in some sense, Satan has been defeated, but his complete destruction awaits the time Christ has chosen. Perhaps we can say that there is a dual fulfillment of these prophecies. Yet, who can deny that the prophecy has things that were fulfilled in the first coming and things that await fulfillment in the second coming?

Here is another example:

"For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the greatness of his government and peace there will be no end." (Isaiah 9: 6-7) 

 

This passage combines a prophecy of a child being born (the first coming) and the prophecy of the Davidic kingdom being revived, bringing peace and righteousness from then and forever more (the second coming). Isaiah combines the two events as though they were one. 

We see the same thing in the prophecies of Zechariah. 

 

“Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Behold, your King is coming to you; He is just and having salvation, Lowly and riding on a donkey, A colt, the foal of a donkey. 10 I will cut off the chariot from Ephraim And the horse from Jerusalem; The battle bow shall be cut off. He shall speak peace to the nations; His dominion shall be ‘from sea to sea, And from the River to the ends of the earth.’(Zech 9: 9-10)

The first part of this prophecy was fulfilled by Jesus at His first coming. (Matt 21: 1-11) But, the second part will be fulfilled by Christ at his second coming.

Conclusion

The description that Isaiah gives of the new heavens and earth in chapters 65 and 66 of his book of prophecies mix together two scenes, like a "double exposure" in photographs, for he mixes the Millennial Age with the ages following, i.e. the ages of the ages. Since we now have the additional revelation of the Messiah himself, and of the new testament inspired writers, we can separate the events foretold into what is fulfilled in his first coming and what is fulfilled in his second coming. 

In the next chapter we will look at Isaiah's description further and see how it describes things which are to be fulfilled in the Millennium alone, which are to be fulfilled in the ages following, and which are fulfilled in both the Millennium and the ages following.

Reformed Arminians?

In the ABSTRACT of an article at desiringgod web page (begun by Dr. John Piper) written by Stephen M. Davis (See here) we find these words (emphasis mine): 

"The Reformation disrupted the religious status quo of early sixteenth-century Europe when multitudes embraced the teachings of Martin Luther (1483–1546) and John Calvin (1509–1564). Their followers were respectively called Lutherans and the Reformed, the latter known also as Calvinists and Huguenots."

So many times I read similar statements by others who falsely equate the noun or adjective "Reformed" and "Calvinist." The fact is, many "Reformed" folks have been Arminian, yea, even Arminius himself! Those terms are not to be equated even though some Calvinists, especially those with Hyper Calvinistic leanings and beliefs, want all to believe. Here again we may say "the devil is in the definition."

In an article titled "Meet A Reformed Arminian" (See here) Dr. Jeff Robinson says (emphasis mine):

"The first time I heard Matt Pinson speak, he repeatedly dropped a term that rolled around in my mind for several days: “Reformed Arminian.” Such a phrase seems an oxymoron along the lines of jumbo shrimp, heated ice, or left-wing conservative."

Well, lots of folks do not know that there are "Reformed Arminians." But, we will inform them.

Robinson says further:

"As a trained church historian, I was fairly certain that by “Reformed Arminian” he meant one who affirms the teaching of Jacob Arminius, a figure who arose out of the Protestant Reformation, a figure whose theology departs at numerous key points from much popular Arminian theology today. Was I correct? I had to know more, and the interview below is a product of my query." 

Yes, the fact that Arminius is considered both "Reformed" and "Arminian" shows that "Reformed" is not a synonym for "Calvinist." 

Wrote Dr. Robinson:

"A growing number of Arminians are embracing a non-Wesleyan variety of Arminianism that’s coming to be known as “Reformed Arminianism.” The mainstream of this movement in the United States is found in the Free Will Baptist denomination, the origins of which date back to the English General Baptist movement of the 17th century. Early proponents of this approach include 17th-century English figures such as Thomas Helwys and Thomas Grantham. Twentieth-century proponents include Free Will Baptist scholars Leroy Forlines and Robert Picirilli, who see themselves as representing a type of Arminianism more like the theology of Arminius than most modern Arminianism. Forlines and Picirilli have also found much in common with scholars from outside the General/Free Will Baptist tradition like Thomas Oden."

Thus, "Reformed Arminianism" to me is equated with what theologians also call "classical Arminianism." For my own self, I can say as a Calvinist that I have much in common with classical or reformed Arminians. 

Wrote Dr. Robinson:

"A growing number of evangelicals fit a unique profile in the Calvinist-Arminian conversation: They see Scripture as not supporting a traditional Calvinistic view of predestination, grace, and human freedom. Yet they disagree with most Arminians’ rejection of the Reformed doctrines of total depravity, penal substitutionary atonement, the imputation of Christ’s righteousness of Christ in justification, and progressive (as opposed to entire) sanctification. For these individuals, and for the entire Calvinist-Arminian conversation, this Reformed Arminian stream of thought offers fruitful possibilities."

This is also why I have, along with others, referred to "Hyper Arminianism" as well as "Hyper Calvinism." 

Wrote Dr. Robinson:

"It’s funny that Arminians (or Calvinists) can work together with fellow Arminians (or Calvinists) who differ with them on whether infants should be baptized, the timing of Christ’s return, and charismatic gifts, and yet Calvinism and Arminianism has become a litmus test for evangelical fellowship in those same circles. This situation is precisely what keeps people from understanding and reading authors from the other side, which is unhealthy."

Yes, it is "funny" or odd, but it is sad too. Thankfully, we will all understand it better by and by, for there will be no disagreement about these things by departed saints in heaven.

Wrote Dr. Robinson:

"Reformed Arminian soteriology diverges from Wesleyan and Holiness models of Arminianism by embracing the more Reformed categories of Arminius. Unlike Wesleyan-Arminian theology as it developed in the Holiness movement, Reformed Arminianism holds the traditional Reformed notion of original sin and radical depravity that only the grace of God via the convicting and drawing power of the Holy Spirit can counteract. It puts forward a thoroughgoing Reformed, penal-satisfaction view of atonement. This entails that Christ’s active and passive obedience are imputed to the believer in justification."

Wrote Dr. Robinson further:

"I believe Reformed Arminianism can reinvigorate the current Arminian-Calvinist dialogue (or lack of dialogue). It’s a more grace-oriented appropriation of Reformed teaching on the nature of atonement, justification, sanctification, and spirituality, combined with its Arminian stance on predestination and freedom (before and after conversion) to resist divine salvific grace...Unfortunately, most popular Arminianism is semi-Pelagian, closer to Finney than Wesley."

Wrote Dr. Robinson further:

"The fact so many Calvinists love to sing the gospel-rich hymns of Charles Wesley, which John loved and printed and commended and sang, shows what Wesley meant when he said he was within a “hair’s breadth” of Calvinism."

Amen to that!

What think ye?

Neglect in Reading the Apocalypse?

Through the years when I have tried to talk about the Book of Revelation with lay church members I have often found a large majority of them say "oh it frightens me to read it" (or something similar) or perhaps say "I have read it once, but it is way over my head" (so they quit reading and studying it). 

In an article at Crossway by Nancy Guthrie titled "4 Reasons We Avoid the Book of Revelation" (See here) she lists these four reasons for neglect of reading the final book of the bible:

1. We’re afraid we won’t be able to understand it.

2. We know there is lots of disagreement about Revelation.

3. We think Revelation is mostly or completely about the future with nothing practical for us today.

4. We know that there is a lot about persecution of believers in Revelation, and that makes us uncomfortable.

Others add more to this list of reasons for neglect of reading and musing upon the book of Revelation which is called "the words of this prophecy." 

It is highly ironic and significant that the inspired book is neglected when it begins with this word of introduction by the risen Lord Jesus Christ himself:

"Blessed is he who reads and those who hear the words of this prophecy, and keep those things which are written in it; for the time is near." (Rev. 1: 3 nkjv)

No other book of the bible has such a stated introduction to it. Of course it is true that every book of the inspired canon of scripture contains a blessing for those who read it and heed its teachings but none offer such a direct and emphasized promise as this. That makes the scrolls of the Apocalypse special and in some ways superior. Has it not been called "the capstone of revelation"? 

That it is mostly prophetic of future events is most undeniable. However, it nevertheless also deals with first century times, and even of things between then and "the time of the end." 

It ought to be interpreted in light of the old testament's language, including its figures, symbols, idioms, etc., as well as in light of what Christ and the apostles taught about what lies ahead for the church and for the world, both for the aion and for the cosmos. It tells us of God's program for the future, for only God has foreknowledge of it, and has ordained it, saying "so let it be." It tells us of his providence, yea, his meticulous providence of all things that are occurring. It tells us that things will get worse before they get better, that the saints "must through much tribulation enter the kingdom" (Acts 14: 22)

Guthrie also commented, saying (emphasis mine):

"Revelation presents a past, present, ongoing, and future reality that servants of Jesus living in between his ascension and return need to see. It sheds light on history as it has unfolded in the past and is unfolding right now. It serves as a corrective to any assumptions we might have that the status quo will continue, and that resistance to the world’s system is futile."

She also said in the same article:

"Revelation is actually less about when Jesus will return and more about what we are to do, who we are to be, and what we can expect to endure as we wait for Jesus to return to establish his kingdom."

I think that is true. It reminds me of Peter's words when talking about the second coming of Christ and of his Apocalypse and judgment of the world. Wrote the apostle:

"11 Since everything will be destroyed in this way, what kind of people ought you to be? You ought to live holy and godly lives 12 as you look forward to the day of God and speed its coming.[b] That day will bring about the destruction of the heavens by fire, and the elements will melt in the heat. 13 But in keeping with his promise we are looking forward to a new heaven and a new earth, where righteousness dwells. 14 So then, dear friends, since you are looking forward to this, make every effort to be found spotless, blameless and at peace with him. 15 Bear in mind that our Lord’s patience means salvation, just as our dear brother Paul also wrote you with the wisdom that God gave him." (II Peter 3: 11-15 NIV) 

Reading and meditating upon the Book of Revelation (or "Apocalypse"), as in reading all the prophetic oracles of God concerning unfulfilled prophecy of things to come, should stir us who believe it to strive for greater holiness, a closer walk with God, less sin and disobedience, etc. The doctrine of the second coming and of the coming day of divine judgement, wrath, and vengeance ought to provoke us to reverential fear and awe and see more clearly our need of God's salvation, to patiently endure any and all crosses for his name's sake.  

Guthrie also said:

"Revelation has everything to do with how we invest the capital of our lives, what is worth getting excited about, or being afraid of. Revelation speaks to our big and little compromises with the world around us, how we view political and governmental systems, and what we expect our money can provide for us."

She also said:

"Enduring in our allegiance to King Jesus even when it costs us, and living as if we do not expect this world to applaud us, approve of us, or satisfy us, is subversive. It’s shocking. And at the same time, it is the ordinary Christian life. It is what is expected of a citizen of the kingdom of heaven living in the kingdom of the world."

Agreed.

The book of Revelation, though having parts of it that are symbolic, has much of it that is very literal. Scholars often debate on which parts are literal and which parts are symbolic. But, the same is true of all other books of the bible. Many don't take the story of Jonah and the mega whale literally. Many other such things in the bible are believed to not be literal by some. Revelation is not unique in that sense. I myself believe that there is a right way to approach this important issue. It involves "hermeneutics" which deals with ways to interpret the bible (or as in other texts, such as the USA constitution). But, even symbolic language, or similes and metaphors, are used to present a literal truth fact or proposition. 

I believe that every prophecy given in the bible, and which has clearly already been fulfilled, was fulfilled literally. Christ was prophesied to come into Jerusalem as God's anointed king in the old testament riding upon a colt (Zech. 9: 9), and how was that fulfilled? Literally or spiritually? (Matt. 21: 1-5)

Amillennialists will say to Premillennialists - "you take things too literally in the book of Revelation."

Premillennialists will say to Amillennialists - "you take very few things literally in the book of Revelation."

Don't let the devil distract you or encourage you not to read the book of Revelation. He is keeping you from a blessing and keeping you from oracles God delivered for the salvation of your soul.

The text at the head of this posting gives the warning to those who add to this final revelation and who take away from it. Fellow Christian, do you not realize that your failure to read and meditate upon this last capstone of inspired scripture and to teach it to others is one way to "take away" from that revelation? Do you also know that to belittle its importance is to take away from it? 

Not only is it wrong to neglect reading and heeding the book of the Apocalypse of Christ but it is wrong to interpret it incorrectly, especially so as to turn people away from properly understanding it. If the devil cannot keep you from reading this capstone of revelation he will lead you to say as the Masons say to initiates about their Masonic symbols and their meaning - "interpret them as you want." But, the book of Revelation is not a code book of symbols, enigmas, coded messages, esoteric language, and the like. No one is at liberty to make the symbols to mean whatever he wants them to mean; And, that is true of the symbols in the other books of the bible. 

For myself, I have always been blessed by my studies of this book and by my musings upon it. I also can say that just as I find much pleasure in studying theology, soteriology, ecclesiology, etc., I find as much or more in studying eschatology. Further, I find myself being irritable at errors in eschatology as much as in other branches of biblical science. 

I also get irritated (and must exercise self control) when I hear or read Amillennialists and Postmillennialists say about the Book of Revelation - "it is written in apocalyptic genre, and that means it is written in symbolic terms." That is simply a falsehood. There is so much in "apocalyptic" literature that is literal! In fact, the theme of the Book of Revelation is what its divinely chosen title says it is, that is, the book of the second coming of Christ, and of the day of the Lord, or day of judgment, or day of wrath and vengeance, etc., that is connected with it. That being so, does Jesus come back literally or not? 

Further, as previously stated, all prophecy has been literally fulfilled and I challenge anyone to deny it. It is true that the prophecies may make use of symbolism (as Daniel did in referring kings and kingdoms to wild beasts or to various metallic body parts) and yet the message of what would happen to these kings and their kingdoms was fulfilled literally.