Ecclesiology & Eschatology

Systematic Theology-IV
ECCLESIOLOGY
INTRODUCTION
At first glance the doctrine of the church may not seem so interesting. But it deals with some very edifying and
important matters. It basically deals with the nature of the church, church government and the sacraments used in
the church. The Greek work translated ‘church’ is ekklesia, and it literally means ‘called out’. It does not refer to a
building but to a people, who have been called out by God’s electing grace (Matt 20:16; 22:14;Rom 8:33).the
called out are therefore those whom God has chosen and called out of darkness into light.
Why ecclesiology or the doctrine of church is important?
1. We should come to see the difference between the visible church and the invisible church.
2. We should see the difference between the church ‘militant’ and the church ‘triumphant’.
3. We ought to have a good perspective on the issues of church and state.
a should the state and the church be one?
b or should they be separate?
4. We ought to be aware of the forms of church government that are implied in scripture and those, which
govern a particular group or denomination.
5. We ought to have a good understanding of the history of the sacraments and of what is biblical.
6. Church history gives us an appreciation and understanding of how certain view emerged.
1. Etymology and meaning of the term
The word church is derived from the Greek word Kuriakos, belonging to the lord. They are, however, to be
understood in the light of the New Testament Greek term ekklesia. While this is a common word, there
occurrences are unevenly distributed thought of the New Testament. The only instances in the Gospels are in
Matthew 16:18 and 18:17. Ekklesia refers to a meeting if a people called out and summoned together. In the NT
designate primarily the congregation of God’s people in Christ, who came together in citizens of God’s kingdom
(Eph.2:19) for the purpose of worshiping God. The word church also refers to a local church (Mt. 18:17; Acts 15:4)
or the Universal Church (Mt.16:18; Eph. 2:21-22)
2. The Nature of the Church

There is a great need today to understand the essential nature of the church from what scripture teaches and not
from the role as some claim she ought to play in the society. We cannot continue to define the church existentially,
that is, by the way she interacts with the world and the resultant changes she undergoes. We must begin with the
word of God in order to get a sense of the kind of entity she is, and from there we can decide on the kind of tasks
she ought to be engaged in. the term ekklesia is used predominantly through out NT to refer to the church. We
may look at its use in classical Greek to understand it, but even more important is its usage in the Septuagint. The
term in classical Greek most often refers to an “assembly” regularly convened for political purposes, such as
voting on issues affecting the city in which the people live.
In the Septuagint, the term ekklesia is often used to translate the Hebrew term quhal which can refer to meetings
for civil affairs (I Ki. 2:3), for war (Num.22:4), of nations (Gen.35: 11), and a variety of other gatherings, including
and most importantly, Israel’s gatherings for religious purposes (Deut. 9:10; 2 Chron. 20:5; Joel 2:16).
The term ekklesia in the NT can refer to the church of God meeting in a home (Rom.16:5), in a particular city (I
Cor. 1:2; I Thess.1:1), in a region (Acts.9:31) or a larger area such as Asia itself (I Cor. 16:19). When these data
are taken together we realize that the church is a universal body composed of all true believers in Christ, united in
Him by the spirit, and there are particular geographical expressions of it here and there and through out history.
Thus, though there are many local churches, in reality only one church (Eph.4:4; Heb. 12:23). This leads naturally
to the idea that the church is both visible and invisible. It is invisible in that God knows who is truly a Christian and
who is not. It is visible in that there are local expressions of it to which Christians commit themselves.
2.1. Church is a misunderstood term
The church is at once a very familiar and an also a very misunderstood topic. Part of these misunderstanding
results from the multiple usage’s of the term church. Sometimes, it is used with respect to an architectural
structure, a building. Frequently it is used to refer to a particular body of believers. At other times, it is used to
refer to a denomination, a group set apart by some distinctive. In addition to the confusion generated by the
multiple usages of the term church, there is evidence of confusion at a more profound level- a lack of
understanding of the basic nature of the church.
Among the reasons for this lack of understanding is the fact that at no point in the history of Christian thought has
the doctrine of the church received the direct and complete attention which other doctrines have received.
Another factor, which has created a misunderstanding, is a widespread aversion among theologians to
philosophy. They are far less interested in the theoretical nature of something than in its concrete historical
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manifestations. Thus much of modern theology is less interested in the essence of the church, what it “really is” or
“ought to be” than in its embodiment what it concretely is or dynamically is becoming. But the question arises, if
the definition of the church is to under go frequent change in order to relate it to the modern world. In what sense
is there continuity with what has preceded? Or, in other words why continue to call it the church? What is the
common thread identifying the church through out all the changes? Is it not likely that at some point a different
term should be applied other than continuing with the same tem “church”?
2.2. The background
The meaning of the NT concept must be seen against two backgrounds, that of Classical Greek and that of the
OT. In the classical Greek the world ekklesia is refered to an assembly of the citizens of a city (polis). Such
assemblies convened at frequent intervals, as often as 30 to 40 times a year in the case of Athens. While the
authority of the ekklesia was limited to certain matters, all who were full citizens allowed a vote in those matters.
In the secular sense of the word, then, ekklesia refers simply to a gathering or assembly of persons, a meaning
which is still to be found in Acts. 19:35, 39, 41. In only three exception cases in classical Greek is it used of a
religious fellowship or cultic guild. And in these instances it refers to their business meetings, not to the union
itself.
However, of more significance to us is the OT background. Here we find to Hebrew terms quhal, and edah. Quhal
refers to a summons to an assembly and the act of assembling. It is not so much a specification of the member of
the assembly as a designation of the occurrence of assembling. A religious significance some time attaches to the
word (Deut. 9:10, 10:4; 23: 1-3). The term can also denote a more general assembly of the people (example,
I King. 12:3) Women (Jer. 44:15) and even children (Ezra.10:1, Neh. 8:2) are included. The term is also used of
the gathering of troops, and in Ezekiel it refers to nations other than Israel.
The other Hebrew term of relevance for is edah. It appears especially in the Pentateuch more than half of its
occurrence being in the book of numbers. It refers to the people particularly as gathered before the tent of
meeting. The term first occurs Ex. 12:3 that the congregation of Israel came into being with the command to
celebrate the Passover and leave Egypt.
When we look at the Greek words which are used in the Septuagint to translate these Hebrew terms, we find that
ekklesia is often used to render quhal, but never edah. The latter term is usually rendered by synagogue, which is
also used to translate quhal. It is ekklesia, which is our major source of understanding the NT concept of the
church.
2.3. Church represented fully by individual congregations
Paul in his writings uses the word ekklesia more than any other NT writer. Since majority of his writings were latter
addressed to specific local gatherings of believers, it is not surprising that the term usually has refernce to a group
of believers in a specific city. Thus we find his letters addressed to the church of Corinth (I Cor. 1:2; 2 Cor. 1:1), “to
the church of Galatia” (Gal.1:2) etc. the same holds true of other NT writings as well. The opening portion of
John’s Apocalypse (Rev. 1-3) was addressed to seven specific churches. In Acts also, ekklesia refers primarily to
all the Christians who live and meet in a particular city such as Jerusalem (Acts 5:11; 8:1; 11:22; 12:1,5) or
Antioch (13:1). Paul visited local churches to appoint elders (14:23) or to instruct and encourage (15: 41, 16:5).
This local sense of the church is evidently intended in the vast majority of occurrence of the word ekklesia.
Beyond the reference of the churches in specific cities, there are also references to churches meeting in individual
homes (Rom.16:5; I Cor. 4:15). In some instances, a larger geographical area is in view (Acts 9:31; I Cor. 16:19).
We should note that the individual congregation, or group of believers in a specific place, is never regarded as
only a part or component of the whole church. The church is not a sum or merged of the individual local groups.
Instead, the whole is found in each place. Each community however, small represents the total community, the
church.
The concept that the church is universal in nature enables is to understand certain NT passages more clearly. For
example Jesus’ statement in Matthew 16:18, “I will build my church”, make good sense in the light of this concept.
In Ephesians, Paul gives particular emphasis to the universal nature of the church (Eph. 1:22-23; 3:10, 21; 4:4;
5:23-25, 27, 32). All these verses point to the universal nature of the church, as do I Cor. 10:32; 11:22; 12:28 and
Col.1:18, 24. Obviously the church includes all who have lived and been part of his body, and all who will live and
be part of his body. Thus tentatively defined as the whole body of church are the people those who accepted
Christ’s death and have been reconciled to God through Christ and received a new life. It includes all such
persons, whether in heaven or on earth. While it is universal in nature, it finds expression in local groupings of
believers, which display the same qualities, as does the body of Christ as a whole.
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3. The Biblical image of the church
The qualities or characteristics that of the true church are best represented by the examination of certain images
that Paul used for the church. While there are a large number of such images, we will examine three in particular,
they are the people of God, the body of the Christ, and the temple of the Holy Spirit.
3.1. The people of God
Paul in his writings has revealed God’s decision to make believers his people: “God said, I will live in them and
move among them, and I will be their God, and they shall be my people” (2 Cor.6:16). The church is constituted of
God’s people. They belong to him and he belongs to them.
The concept of the church as the people of God emphasizes God’s initiative in choosing them. In the OT, he did
not adopt, as his own an existing nation, but actually created a people for himself. He chose Abraham and then,
through him, brought into being the people of Israel. In the NT, this concept of God’s choosing a people is
broadened to include both Jews and Gentiles within the church (2 Thess. 2:13-14, I Thess.1:4).
Among the OT texts in which Israel is identified as God’s people (Exodus 15:13, 16). Singing to the Lord after the
crossing of the Red Sea, Moses notes that God has redeemed Israel and they are his people. Other allusions to
Israel as the people of God include Num.14:8; Deut.32:9-10; Isa. 62:4; Jer.12:7-10; and Hos.1:9-10;2:23. in
Rom.9:24-26 Paul applies the statements of Hosea to God’s taking in of Gentiles as well as Jew: ‘Those who
were not my people I will call my people, and those who were not beloved I will call my beloved’.
The concept of Israel and the church as the people of God contains several implications. God takes pride in them.
He provides care and protection to his people; he keeps them ‘as the apple of the eye’ (Deut.32:10). Finally, he
expects that they will be his people without reservation and without dividing their loyalty. In the OT, circumcision
was the proof of divine ownership. It was required of all male children of the people of Israel, as well as of all male
converts or proselytes. It was an external sign of the covenant, which made them God’s people. Instead of this
external circumcision of the flesh, found in the administration of the Old Covenant, we find under the New
Covenant an inward and real circumcision of the heart (Rom.2:29; Phil.3:3). Where in the OT, or under the Old
Covenant, the people of God had been those who belonged to the nation Israel, but in the NT, inclusion among
the people of God was not based upon the national identity.
A particular quality of holiness is expected of the people of God. God had always expected Israel to be pure or
sanctified. As Christ’s bride the church must also be holy (Eph.5:25-27).
3.2. The body of Christ
Perhaps the most widely acclaimed and talked about image of the church is its representation as the body of
Christ.
The image of the church as the body of Christ emphasizes that the church is the focus of Christ’s activity now, just
as his physical body during his earthly ministry. The image is used both for the universal and also for the local
congregations (Eph.1:22-23). This image also emphasizes the connection of the church, as a group of believers,
with Christ. Salvation is primarily a result of union with Christ. Christ in the believer is the basis of belief and hope
(Col.1:27; Gal.2:20). Christ is the head of this body (Col.1:18) of which believers are individual members or parts.
All things were created in him, through him and for him (Col.1:16). He is the beginning, the first born (v.15).
Believers, united with him, are being nourished through him, the head to which they are connected (Col.2:19). As
the head of the body (Col.1:18), he rules the church: “For in him the whole fullness of deity dwells bodily, and you
have come to fullness of life in him who is the head of all rule and authority” (Col. 2:9-10). Christ is the Lord of the
church. It is to be guided and controlled by his direction and activity.
The image of the body of Christ also speaks of the interconnectedness between all the persons who make up the
church. Christian faith is not to be defined merely in terms of individual relationship to the Lord. There is no such
thing as an isolated, solitary Christian life. In 1 Cor.12 Paul develops the concept of the interconnectedness of the
body, especially in terms of the gift of the spirit. Here he stresses the dependence of each believer upon every
other. He emphasizes that “all the members of the body, though may, are one body” (v.12). they all, whether Jew
or Greek, have been baptized by one spirit into one body, and have been baptized by one spirit into one body, and
have received the same spirit (v.13). There is, in this understanding of the body, mutuality; each believer
encourages and builds up the other (Eph.4:11-16). The body is to be characterized by genuine fellowship. This
does not mean merely a social interrelatedness, but an intimate feeling for and understanding of one another.
There are to be empathy and encouragement (edification). What is experienced by one is to be experienced by
all. The body is to be a unified body. Members of the church in Corinth were divided as to what religious leader
they should follow, social cliques, sections etc (1Cor.11:17-19; 12:12-13). This was not to be, however, for all
believers are baptized by one spirit into one body.
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The body of Christ is also universal. It is for all who will com into it. There are no longer any special qualifications
like nationality. All such barriers have been removed (Col.3:11).
As the body of Christ, the church is the extension of his ministry. Having indicated in the great commission that all
authority in heaven and on earth had been given to him, he sent his disciples to evangelize, baptize and teach,
promising that he would be with them always, even to the end of the age (Mt. 28:18-20). The work of Christ, then,
if it is done at all, will be done by his body, the church.
3.3. The temple of the Holy Spirit
The concept of the church as the temple of the Holy Spirit is the third image, which Paul has developed on
considerably. It is the spirit who brought the church into being. The dramatic work of the spirit occurred at
Pentecost, where he baptized the disciple and converted three thousand, giving birth to the church. And he has
continued to populate the church (1 Cor.12:13).
The spirit, on both an individual and a collective basis now indwells the church. Paul writes to the Corinthians. ‘Do
you not know that you are God’s temple and that God’s spirit dwells in you? If any one destroys God’s temple,
God will destroy them. For God’s temple is holy and that temple you are” (1 Cor. 3:16-17). Paul latter tells them,
“Your body is a temple of the Holy Spirit within you, which you have from God” (1 Cor.6:19). Dwelling within the
church, the Holy Spirit imparts his life to it. Those qualities which are his nature and which are spoken of as the
“fruit of the spirit” will be found in the church: love, joy, peace, patience, kindness, goodness, faithfulness,
gentleness, self-control (Gal.5:22-23). The presence of such qualities is indicative of the activity of the Holy Spirit
and thus, in a sense, of the genuineness of the church. It is the Holy Spirit who conveys power to the church.
Jesus so indicated in Acts 1:8. Because of the imminent coming of the spirit with power, Jesus could give his
disciples the incredible promise that they would do even greater works than he had done (Jn.14:12).
The spirit, being one, also produces a unity within the body. This does not mean uniformity, but oneness in aim
and action. The early church is described as being “of one heart and soul” (Acts 4:32).
The Holy Spirit, dwelling within the church, also creates sensitivity to the Lord’s leading. Jesus had promised to
continue to abide with his disciples. Yet he had said as well that he had to go away so that the Holy Spirit could
come. Therefore the indwelling Spirit is the means of Jesus’ presence with us.
The spirit is in one sense also the sovereign of the church. For it is he who equips the body by dispensing gifts,
which in some cases are persons to fill various offices and in other cases are special abilities. He decides when a
gift will be bestowed and upon whom it is to be conferred (1 Cor.12:11).
Finally, the Holy Spirit makes the church holy and pure. For just as the temple was a holy and sacred place under
the old covenant because God dwelt in it, so also are believers sanctified under the new covenant because they
are the temple of the Holy Spirit (1 Cor. 6:19-20).
4. The Role of the Church
The functional aspect of the church is also very important. The church is not meant to be an end in itself, rather, it
was brought into being to fulfill the Lord’s intention for it. It is to carry on the Lord’s ministry in the world-to
perpetuate what he did and to do what he would do if he were still here. The various functions of the church are:
4.1. Evangelism
Evangelism has been emphasizing of both the accounts of Jesus’ last word to the disciples. In Matthew 28:19 he
instructs them, ‘Go therefore and make disciples of all nations”. In Acts 1:8 he says, “But you shall receive power
when the Holy Spirit has come upon you; and you shall be my witnesses in Jerusalem and in all Judea and
Samaria and to the end of the earth”. This was the final point Jesus made to his disciples. It appears that he
regarded evangelism as the very reason for their being.
The call to evangelize is a command. Having accepted Jesus as Lord, the disciples had brought themselves
under his rule and were obliged to do whatever he asked. If the disciples truly loved their lord, they would carry
out his call to evangelize (Jn. 14:15; 15:14). It was not an optional matter for them.
The disciples were not sent out merely in their own strength; however, Jesus prefaced his commission with the
statement, “All authority in heaven and on earth has been given to me” (Mt.28:18). Having all authority, he
commissioned the disciples as his agents. Thus they had the right to go and evangelize all nations. Further, Jesus
promised his disciples that the Holy Spirit would come upon them and that they would consequently receive
power. So they were both authorized and enabled for the task. Moreover, they were assured that he was not
sending them off on their own. Although he was to be taken from them bodily, he would be with them spiritually to
the very end of the age (Mt. 28:20).
The extent of the commission was all- inclusive. Wherein Matthew, Jesus speaks of “all nations,” in Acts1:8 he
gives a specific account: “You shall be my witnesses in Jerusalem and in all Judea and Samaria and to the end of
the earth”. Church is required to remain faithful to its Lord and bring joy to his heart; it must be engaged in
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bringing the gospel to all people. This involves going to people whom we like and people whom we may by nature
tend to dislike. It extends to those who are unlike us. And it goes beyond our immediate sphere of contact and
influence. In a very real sense, local evangelism, church extension or church planting and world missions are all
the same thing. The only difference lies in the length of the radius. The church must work in all of these areas. If it
does not, it will become spiritually ill, for it will be attempting to function in a way its Lord never intended.
4.2. Edification
The second major function of the church is the edification of believers. Paul repeatedly spoke of the edification of
the body. In Eph.4:12, for example, he indicates that God has given various gifts to the church “for the equipment
of the saints, for the work of ministry, for building up the body of Christ”. Believers are to grow up into Christ, from
whom the whole body, joined and knit together by every joint with which it is supplied, when each part is working
properly makes bodily growth and up builds itself in love” (v.16). The potential for edification is the criterion by
which all activities, including our speech are to be measured (v 29). Moreover, Paul’s discussion of certain
controversial spiritual gifts, he brings up the matter of edification. He says, for example, in 1 Cor. 14:4-5: “He who
speaks in tongues edifies himself, but he who prophesies edifies the church. Now I want you all to speak in
tongues, but even more to prophecy. He who prophecies are greater than he who speaks in tongues, unless
someone interprets so that the church may be edified”. The importance of edifying other as one exercises gifts is
mentioned again, in varying ways, in verse 12, 17 and 26. The last of these references sums up the matter: “let all
things be done for edification.” Note that edification is mutual up building by all the members of the body. It is not
merely the minister or pastor who is to build up the other members.
The several ways in which members of the church are to be edified are through fellowship (Acts. 5; 1 Cor. 12:26;
Gal. 6:2), through instruction or teaching or discipling (Mt. 28:20; Eph. 4:11, 26). The NT speaks of koinonia,
literally, a having or holding all things in common, which the early church very much practiced. Paul speaks of
sharing one another experiences. While hurt is reduced, being shared increases joy. We are to encourage and
sympathize with each other. Believers are to be bearing one another’s burdens. On occasion this may entail
correction and rebuke, which should be administered lovingly. The church also edifies its members through
instruction or teaching. This is part of the broad task of discipling. This is end, one of God’s gifts to the churches is
pastors and teachers to prepare and equip the people of God for service. Education may take many forms and
occur on many levels. It is therefore, necessary for the church to utilize all legitimate means and technologies
available today.
In order to facilitate mutual edification God has equipped the church with various gifts apportioned and bestowed
by the Holy Spirit (1 Cor. 12:11). The NT contains four significantly different lists of these gifts. Whenever virtues
like faith, service and giving, which, on biblical grounds, are to be expected of all believers, are represented as
special gifts of the spirit; it appears that Paul has in mind unusual or extraordinary dimensions or degrees of those
virtues. The Holy Spirit in his wisdom has given just what is needed, so that the body as a whole may be properly
built up and equipped.
4.3. Worship
Another activity of the church is worship. Whereas edification focuses upon the believers and benefits them,
worship concentrates upon the Lord. The early church came together to worship on a regular schedule, a practice
commanded and commended by the apostle Paul. His direction to the Corinthians to set aside money on the first
day of every week (1 Cor. 16:2) intimate that they regularly gathered for worship on that day. The writer to
Hebrews exhorts his readers not to neglect the assembling of themselves together, as was the habit of some
(Heb.10:25). Although worship emphasizes God, it is also intended to benefit the worshippers. This we infer from
Paul’s warming against prayers, songs and thanksgivings which fall to edify because no one is present to interpret
their meaning to those who do not understand (1 Cor. 14:15-17).
Worship, the practice and exaltation of God, was a common OT practice, as can be seen particularly in the book
of Psalms. And in the picture of heaven in the book of revelation and elsewhere, the people of God are
represented as recognizing and declaring his greatness. It is appropriate that the church, which belongs to God,
praise and glorify him. In this aspect of its activity, the church centers its attention upon who and what God is, not
upon itself. It aims at appropriately expressing who and what he is, not at satisfying its own feelings.
4.4. Social concern

Cutting across the various function of the church which we have thus far examined is its responsibility to perform
acts of Christian love and compassion for both believers and non-Christians. It is clear that Jesus cared about the
problems of the needy and the suffering. He healed the sick and even raised the dead on occasion. If the church
is to carry on his ministry, it will be engaged in some form of ministry to the needy and the suffering. That Jesus
has such an expectation of believers is evident in the parable of the Good Samaritan (Lk.10:25-37). Emphasis of
social concern carries over into the epistles as well. James is particularly strong in stressing practical Christianity.
Religion that is pure and undefiled before God the Father. According to him is this: to visit orphans and widows in
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their affliction and to keep one self unstained from the world (Jm.1:27). He speaks sharply against showing
favoritism to the rich, and evil which occurred even with the church (2:1-11). John has also emphasized it to a
great extant (1 Jn.3:17-18).
Social concern includes in the condemning of unrighteousness as well. The church is to show concern and take
action where ever it sees need, hurt or wrong. There will be difference of opinion as to the strategies and tactics
that should be employed. In some cases, the church will works simply improve the hurt, that is, to treat the
consequence of the problem. In other, it will act to change the circumstances that have produced the problem.
There will be times when the church acting collectively will be able to accomplish more than Christians acting
individually; in other situations the reverse will be true.
5. The character of the church
The study of the role of the church is not just limited to an investigation of what the church does, that is, its
functions. The attitude or disposition with which the church performs its function is also a matter of extreme
importance. Since the church is, in its continuing existence of Christ’s body and bears his name. It should
characterized by attributes Christ manifested during his physical incarnation on earth. Two of these attribute are
crucial as the church operate in our rapidly changing world: Willingness to serve and adaptability.
5.1. Willingness to serve
The purpose of Jesus’ coming was not to be served, but to serve (Mt.20:28). In becoming incarnate, he took upon
himself the form of a servant (Phil.2:7). “He humbled himself and became obedient unto death, even death on a
cross” (V.8). The church must display a similar willingness to serve. It has been placed in the world to serve its
lord and the world, not to be exalted and have its own needs and desires satisfied. Although the church may attain
great size, wealth and prestige, it is known here for that purpose.
Jesus did not associate with people for what they could in turn do for him. If he had, he could never have gone to
Zacchaeuss’s home, or engaged. The Samaritan woman in conversation, or allowed the sinful woman to wash his
feet in the house of Simon, the Pharisee. Jesus was not interested in exploiting people. Similarly, the church today
will not determine its activity on the basis of what will enable it to prosper and grow. Rather, she should seek to
follow her Lord’s example of service. She will be willing to go to the undesirables and helpless, those who cannot
give anything in return to the church. A true representative of the church will even be willing to give his/ her life, if
necessary, for the sake of its ministry.
Willingness to serve means that the church will not seek to dominate society for its own purposes. The question of
the relationship of the church and state has had a long and complex history. Scripture tells us that the state, like
church, is an institution created by God for a specific purpose (Rom.12:1-7; 1 Pet.2:13-17). Many models of
church- state relationships have been developed and put into practice. Some of these models have involved such
a close alliance between the two that the power of the state virtually compelled church membership and certain
religious practices. But in such cases the church was acting as a master rather than a savant. The right goal was
persuade, but in the wrong fashion. This is not to say that the church should not receive the benefits which the
state provides for all within its realm or that the church should not address the state on issues regarding which
legislation is to be enacted. But it will not seek to use political force to compell spiritual ends.
5.2. Adaptability
The church must also be adaptable and flexible in adjusting its methods and procedures to the changing situation
of the world in which it finds itself. It must go where needy persons are to be found, even if that means
geographical or cultural change. It must not cling to all its old ways. As the world to which it is trying to minister
changes, the church will have to adapt its ministry accordingly, but without altering its basic direction.
As the church adapts, it will be emulating its Lord, who did not hesitate to come to earth to redeem humanity. In
doing so, he took on the condition of the human race (Phil.2:5-8). In similar fashion, the body of Christ will
preserve the basic message with which it has been entrusted and continue to fulfill the major function of its task,
but will make all legitimate changes which are necessary in order to carry our Lord’s purposes.
6. The government of the church
The three primary forms of church government are Episcopal, Presbyterians and Congregational. All of these are
dealt within the subsequent paragraphs very briefly.
6.1. Episcopal
In this form of church government, authority resides in the bishop (episkopos). There are varying degrees of
episcopacy, which is to say, the number of level of bishops varies. The simplest form of Episcopal government is
found in the Methodist church, which has only one level of bishops. The Roman Catholic Church however, has the
most complete system of hierarchy, with authority being vested especially in the supreme pontiff, the Bishop of
Rome the Pope. The genius of the Episcopal system is that the authority is fixed in a particular office, that of the
Bishop.
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Inherent in the Episcopal structure is the idea of different levels of ministry or different degrees of ordination. The
first level is that of the ordinary minister or priest. In some churches there are steps or divisions with in this first
level, for example, deacon and elder. The clergy at this level are authorized to perform all of the basic duties
associated with the ministry, that is, they preach and administer the sacraments. Beyond this level, however, there
is a second level of ordination, which constitutes one bishop and invests him with certain special powers.
6.2. Presbyterian
The Presbyterian system of church government places primary authority in a particular office as well. But there is
less emphasis upon the individual office and officer holder that upon a series of representative bodies which
exercise that authority. The key officer in the Presbyterian structure is the elder. In OT times the elders were
persons who had ruling or governing roles and capacities. They held their authority be reason of their age and
experience. Elder are also found in the NT church. In Acts 11:30, we read of the presence of the elders in the
Jerusalem congregation. Paul and Barnabas appointed elders in all the churches (Acts. 14:23). Paul summoned
the elders of Ephesus to Miletus and addressed them (Acts 20:17). The Pastoral Epistles also mentioned of
elders. Some of those who advocate the Presbyterian form of government maintain that the terms elders and
Bishops are inter-changeable, and thus the term episcopos in passage like 1 Tim.3:1-2 and Titus 1:7 is to be
understood as referring to elders. It should be noted, however, that the term elder usually of course in the plural,
suggesting that the authority of the elders is collective rather than individual. It seems that in NT times the people
chose their elder, men whom they accessed to be particularly qualified to rule the church. In selecting elders to
rule the church, the people were conscious of confirming, by their external act, what the Lord had already done.
The church was exercising on Christ behalf the power or authority which he had delegated to it.
The Presbyterians believe that the authority of Christ is to be understood as dispensed to individual believers and
delegated by them. To the elders who represent them. Once elected or appointed, the elders function on behalf of
or in the place of the individual believers. It is therefore, at the level of the elders that divine authority actually
functions with in the church.
6.3. Congregational
The third form of church government stresses the role of the individual Christians and makes the local
congregation the seat of authority. Two concepts are basic to the congregational scheme: autonomy and
democracy. By autonomy we mean that the local congregation is independent and self governing. There is no
external power, which can dictate courses of action to the local church. By democracy we mean that every
member of the local congregation has a voice in its affairs. It is the individual members of the congregation who
possess and exercise authority. Authority is not the privilege of a lone individual or select group.
7. The sacraments of the church
There are two basic and primary sacraments, which are clearly advocated in the Bible that has to the observed by
the church at large, they are the Baptism and the Lord’s Supper. We are going to deal with both of them in detail.
7.1. Baptism (the initiatory rite or sacrament of the church)
Virtually all the Christian churches practice the rite of baptism. They do so in large part because Jesus in his final
commission commanded the Apostles and the church to “go…and make disciples of all nations, baptizing them in
the name of the father and of the son and of the Holy Spirit” (Mt.28:19). It is almost universally agreed that
baptism is in some way connected with the beginning of the Christian life; it is once initiated into the universal,
invisible church as well as the local visible church.
The meaning: Is baptism a means of regeneration, an essential to salvation? A number of texts seem to support
such a position (Mk.16:16; Jn.3:5). On closer examination however, the persuasiveness of this position
diminishes. In Mark, there is the reference to baptism when it talks about salvation, but when condemnation is
dealt with in the very next statement only belief is required. Logically therefore baptism though important is not
considered to be a means of regeneration. John emphasizes primarily on the spirit rather than on baptism. In the
preaching of Peter (Acts 2) baptism has been linked with repentance, but in the message given by peter in
chapter 4. It is only repentance which is deemed necessary.
]
Though not necessary for salvation, baptism however has a strong connection in our being united with Christ in
his death and resurrection. Paul emphasizes this point in Romans 6:1-11. The book of Acts often ties belief and
baptism together. Baptism follows upon or virtually coincides with belief. Baptism is an act of faith and testimony
that one has been united with Christ in his death and resurrection, that one has experienced spiritual circumcision.
It is a public indication of one’s commitment to Christ. Baptism is a power form of proclamation. It is a setting forth
of the truth of what Christ (Rom. 6:3-5). It is a symbol rather than merely a sign, for it is graphic picture of the truth
it conveys. Baptism is a symbol, not a mere sign, for it actually pictures the believer’s death and resurrection with
Christ.
Who can be baptized? There has always been a controversy regarding who can be given baptism? Or who is
eligible to be administered baptism? Some churches advocate infant baptism on the ground that baptism is a
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means of regeneration or essential for salvation. According to the advocates of this view says in order to become
a member of the church the infants should be administered baptism. However, bible in all its teachings advocates
only baptism after belief. The meaning of baptism requires us to hold to the position of believers’ baptism, as does
the fact that the NT nowhere offers a clear case of an individual’s being baptized before exercising faith.
The mode of Baptism: The procedure followed in the NT times was immersion. But does that mean we must
practice immersion today? Or are there other possibilities? In Romans 6:3-5, Paul appears to be contending that
there is a significant connection between how baptism is administered (one is lower into the water and then raised
out of it) and what it symbolizes (death to sin and new life in Christ)- and beyond that, baptism symbolizes the
basis of the believers death to sin and new life: the death, burial and resurrection of Christ. Immersion baptism is
the form of baptism, which most fully preserves and accomplishes the meaning of baptism.
7.2. The Lord’s Supper- The continuing rite of the church
While baptism is the initiatory rite, the Lord’s Supper is the continuing rite of the visible church. It may defined, the
preliminary fashion as a rite, which Christ himself established for the church to practice as a commemoration of
his death. Virtually every branch of Christianity practices it but the interpretation of the event differs.
The beliefs: By belief we mean the various issues that must be kept in mind when the Lord’s Supper is
administered.
i) The presence of Christ: The first issue to be discussed in this regard is Christ’s presence in the sacrament.
Are the body and blood of Christ somehow especially present, and if so, in what sense?
During the Last’s Supper along with his disciple Jesus uttered these words. ‘This is my Body’ and ‘This is my
Blood’. These words of Jesus are not to be interpreted literally i.e., the bread and the wine is literally converted
into the body and blood of Lord Jesus Christ. As Jesus spoke the words inaugurating the sacrament of the Lord’s
Supper, he focused attention primarily on the relationship between individual believers and their Lord. It is
noteworthy that on many of the other occasions when he addressed this topic, he used metaphors to characterize
himself: “I am the way, the truth, and the life”. “I am the bread of life”. At the Last Supper he used similar
metaphors, reversing the subject and predicate noun: “this (bread) is my body, this (wine) is my blood’. In keeping
with the figurative language, we might render Jesus’ statements, “This represents my body”, and “this represents
my blood”. This interpretation spares us from the difficulties incurred by the view that Christ is physically present
in the elements.
The spiritual presence of Christ is also debated. Though it is wholesome to think that Christ is spiritually present in
the act, there is however no conclusive evidence in the bible that suggests anything of that sort. It is important to
remember that Jesus promised to be with his disciples everywhere and through all time (Mt.28:20; Jn.14:23; 15:4-
7). So he is everywhere present, and yet he has also promised to be with us especially when we gather as
believers. The Lord’s Supper is an act of worship, particularly a fruitful opportunity for meeting with him. In this
regard, it is significant that Paul’s account of the Lord’s Supper say nothing about the presence of Christ. Instead,
it simply says, “For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until; he
comes” (1 Cor.11:26). This verse suggests that the rite is basically commemorative. Yet, we should always look
forward to the Lord’s Supper as a time of relationship and communion with Christ. We should come to each
observance to it with the confidence that we will therein meet with him, for he has promised to meet with us. We
should think of the sacrament not so much in terms of Christ’s presence as in term of his promise and the
potential for closer relationship with him. It is not experience by the spirit. The Lord’ Supper, then, is a time when
we are drawn close to Christ, and thus come to know him better and love him more.
ii) The effectiveness of the rite: The effect of Lord’s Supper is apparent from his statement in 1 Cor.11:27-32
that there is nothing automatic about this benefit. Many at Corinth who participated in the Lord’s Supper, instead
of being spiritually edified, had become weak and ill; some had even died (v.30). The value intended by the Lord
was not being realized in their case. It is evident that the effect of the Lord’s Supper must be dependent upon or
proportional to the faith of the believer and his or her response to what are presented in the rite. The Corinthians
who became ill or died had not recognized or judged correctly the body of Christ. A Correct understanding of the
meaning of the Lord’s Supper and an appropriate response in faith are necessary for the rite to be effective.
Lord’s Supper symbolizes in particular a reminder of the death of Christ and its sacrificial an propitiatory character
as an offering to the Father in our behalf, and also our dependence upon and vital connection with the Lord and
points forward to his second coming. It also symbolizes the unity of believers within the church and their love and
concern for each other. The Lord’s Supper reflects the fact that the body is one body.
It is appropriate to explain the meaning of the Lord’s Supper at each observance. And there should also be a
rigorous self-examination by each participant. Every individual should carefully ascertain his/her own
understanding and spiritual condition (1 Co. 11:27-28). The Lord’s Super will then be an occasion of
recommitment of oneself to the Lord.
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Eschatology
1. Etymology and meaning.
The term eschatology comes from two Greek terms escato and lavgo meaning last, end, or final. Theologically
speaking the term eschatology refers to the study of final things in the Bible. It concerns both personal
eschatological issues such as death and the intermediate state as well as themes with a more general or
corporate focuses. The latter would include such idea as the return of Christ, resurrection, judgment, tribulation,
the millennial kingdom and the eternal state.
2. Personal Eschatology
There are both personal and corporate aspects to the Biblical portrait of eschatology. On the personal side, all
people will experience physical death and the intermediate state. There have been a few exceptions to this rule,
however, in the Biblical record (eg. Enoch), but by and large all people can count on going through the experience
of physical death (Heb. 9:27), followed by conscious existence throughout an interim period until the resurrection
of the body. Physical death is described in scripture as the separation of the soul or spirit from the body as the
immediate result of the decay and termination of the physical body. James says that the body without the spirit is
dead and the writer of Ecclesiastes, speaking of physical death in general, says that the body returns to the dust
from which it came and the spirit to God who gave it (Eccl. 12:7; cf Gen.2:7; 3:19).
2.1. Death
The use of the term death in scripture is not confined simply to physical death. Rather, it is also used to described
the spiritual state of all people (except Christ) born into this world. The Apostle Paul says that we are “spiritually
dead in sin” until we are made alive with Christ (Eph. 2:1-6). As a result of being spiritually dead, we produce
works consistent with death, darkness, and ignorance of God (Eph.4:17-19). But those who die in this condition of
spiritual death face yet another death. This one, however, is permanent state of separation from the gracious
presence of God. It is eternal punishment for sin and rejecting God’s presence in Christ. It is refered to in
Rev.21:8 as the second death.
John says Rev.21:8, but to the cowards, unbelievers, detestable person, murderers, the sexually immoral and
those who practice magic spell, idol worshipers and all those who lie, their place will be in the lake that burn with
fire and sulfur. That is second death”. John says earlier in Revelation 20:6 that believe in Christ will not have to
endure the second death.
Rev. 20:6 says, Blessed and holy is the one who takes part in the first resurrection. The second death has no
power over them, but they will be priests of God and of Christ, and they will reign with him for a thousand years.
Physical and spiritual death are a result of Adam’s sin (1 Cor. 15:21). Adam as the representative man was
commanded not to eat of the fruit of the tree on payment of certain death (Gen.2:17). This penalty of death
involved more than spiritual death, for man was banned from re-entering the garden, taking from the tree of life,
and living forever in a sinful state (Gen. 3:23-24). Thus the penalty of death for sin included physical death as well
as spiritual death. The existential problem of death is so grievous that many lose hope and any desire to go on in
life. But or the Christian, death does not have the final say in the matter, “loss” is not the final outcome. As sad,
fearful and troublesome as the expectation and experience of death is (Acts 8:2; Phil. 2:27), the Christians have
the assurance, based on the resurrection of Christ and the ministry of the indwelling spirit, that resurrection an life
with God will be his/her final destiny (1 Thess. 4:13). While we grieve for our deceased loved ones now, we grieve
not for them-insofar as they are believers in Christ, they are with the Lord- but we grieve for ourselves, in our deep
and profound sense of loss. In our time of need let us come to the throne of grace to find mercy and receive grace
upon grace (Heb.4:15). The Lord Jesus Christ is no stranger to the suffering of death (1 Cor.15:55-57).
There is the question, however, of what happens to people after they die, or before the resurrection. This often
referred to by theologians as the intermediate state. Several answers have been given to this question.
2.2. Intermediate
Firstly, There are those who suggest that the soul enters an unconscious state of limbo until the resurrection of
the body (V.58). Generally those who argue for “soul sleep” as it is often referred to claim that this is the
significance of the many reference to Christians “falling asleep” in the lord (cf. 1 Thess.4:13-15). But it is highly
unlikely that ‘sleep’ is anything more than a metaphor- viewed from the perspective of grieving Christians who are
still alive- to refer to deceased Christian loved- ones who will one day “awake” to be with Christ in resurrection life.
Thus, the point of the metaphor is not that they are now in an unconscious state, but rather that death is not their
final destiny, resurrection life with Christ is (cf Jn.11;11-14). The metaphor indicates that death is only temporary
for the Christian. Further, the story of Lazarus in Luke 16:19-31 demonstrates conscious existence after death, not
sleep in the way advocates of soul sleep often argue.
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Secondly, Roman Catholic theology customarily argues that the souls of believers are not yet completely
purified; hence they go to purgatory to experience cleansing and preparation for heaven and God’s presence.
Catholic often base this doctrine on elements of the church tradition and certain texts, including, but not limited to
2 Maccabees 12:42-45, where Judas Maccabeus is said to have taken up a monetary collection to be sent to
Jerusalem as a sin offering; he is thus said to have ‘made atonement for the dead, so that they might be delivered
from their sins’. Other NT passages used to support the doctrine of purgatory include Matthew 5:26; 12:32; 1 Cor.
3:15, and 2 Tim.1:18. Even a quick glance at these passages, however, reveals that the doctrine of purgatory can
not be legitimately read out of them. Further, the tenor of NT theology and the necessity of present faith in Christ
for salvation make such a claim patently false. The apostles held out hope only for those who personally trusted in
Christ in this life.
Thirdly, another view of the intermediate state is ‘instantaneous resurrection’. In this view, propounded in various
ways by F.F. Bruce, W.D. Davies and others, Paul had no room for the intermediate state of disembodied
existence, but rather taught in 2 Cor. 5 that upon death the Christian immediately receives a resurrection body
which is presently hidden in the eternal order. But this interpretation 0f 2 Cor. 5 is doubtful at best (cf 5:9) and the
presupposition that man must have a body or he ceases to exist-often associated with a strict monistic
anthropology-must be rejected on clear scriptural grounds (as we indicated above).
2.3. With Christ

A better view of the intermediate state is that the disembodied souls of believers go to be “ with Christ” (2 Cor.
5:8,9) and will from there await resurrection body at his return. The apostle Paul said that the death in Christ will
return with the Lord at the rapture and then all will rise (i.e., receive resurrection bodies; 1 Cor. 15:22-23; 1 Thess.
4:14, 16). Those who die apart from Christ go immediately to hell (Lk.16:23,24) and from there await a
resurrection to judgment (Jn. 5: 28,29; Mt.25:46). There seems to be very little indication in scripture that we are
given resurrection bodies immediately after death. Rather, the emphasis seems to fall on a future resurrection of
believers and unbelievers co-ordinate with the Lord’s return. Now regarding the resurrection, certain questions
have emerged. But before we entertain them, let us say first of all, that the believers will most certainly be glorified
in resurrected bodies. This is a doctrine clearly taught in scripture and throughout the history of the church
(Jn.5:28-29; Rom.8:11; I Cor.15;12-58; 2 Cor.5:1-100.
But some have asked about the nature of the resurrection body. Regarding the first question, some argue that
since Paul said that flesh and blood cannot inherit the kingdom of God (1 Cor 15:50). Our bodies will not have
corporeality. But there are several weaknesses in this view. Firstly, it is unlikely that by “flesh and blood” Paul
means to contrast non-material with material. Rather, as the next phrase in 1 Cor.15:50 indicates, he is
contrasting that which is perishable with that which is imperishable. Secondly, it seems fairly clear in scripture that
Jesus’ resurrection body was physical as well (phil.3:21). This does not mean that in our resurrected bodies we
will have all the limitations we now labor under, but that we will actually have bodies. There is also the question of
the identity of the person who dies and the person who is resurrected.
3. General Eschatology
3.1. Second coming
With the exception of the certainty of death, the one- eschatological doctrine on which orthodox theologians most
agree is the second coming of Christ. It is indispensable to eschatology. It is the basis of the Christian’s hope, the
one event that will mark the beginning of the completion of God’s plan.
3.1.1. A Major subject of the Bible
Though the precise phrase “the second coming” does not occur in either the Old or New Testament, many
passages bear witness to the fact that Christ who came once to provide salvation will come again a second time
to rule. Hebrews 9:28 says, “so Christ was sacrificed once to take away the sins of many people; and he will
appear a second time, not to bear sin, but to bring salvation to those who are waiting for him”. Just as the first
coming of Christ accomplished the major purpose of God to provide salvation, so the second coming of Christ will
accomplish the major purpose of God to place everything in subjection to Jesus Christ as King of Kings and Lord
of Lords. This is a prominent element of references to his second coming in both the Old and New Testaments.
3.1.2. Relation of the second coming to the kingdom of God
Just as the first coming of Christ is related to salvation, so the second coming of Christ relates to God’s rule in the
world. This involves understanding the varied usages and meanings of the expression “the Kingdom of God”.
The universal kingdom of God: Because God is the omnipotent Creator; He is in control and rules over the
entire world. This brought out again and again in scripture. In connection with David’s praise to the Lord for
Israel’s generosity in giving materials to the temple, he said: Your, O Lord, is the Kingdom; you are exalted as
head over all. Wealth and honor come from you; you are the ruler of all things (1 Chron. 29:11, 12). God is
frequently described as reigning over the nations. Psalm 103:19 says, “The Lord has established his throne in
heaven, and his kingdom rules over all”. In Daniel’s interpretation of the great tree image, he declared that the
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purpose of Nebuchadnezzar’s experience was “that the living may know that the Most High is sovereign over the
kingdoms of men and gives them to anyone he wishes and sets over them the lowliest of men” (4:7). In a similar
way, Daniel, indicating that Nebuchadnezzar would experience insanity, stated the same truth in 4:25; “…the Most
High is sovereign over the kingdoms of men and gives them to anyone he wishes”, In Nebuchadnezzar’s own
evaluation of his experience, he declared that the God of Daniel had eternal dominion over all the peoples of the
earth.
The spiritual Kingdom of God: The kingdom of God is sometimes viewed as a rule of God over those who
willingly submit to him as king. This would include all the holy angels and all the elect of humanity. Though God’s
power extends to his rule over the entire world, the spiritual kingdom is a sphere of voluntary submission to God
and includes God’s rule over saved Jews and Gentiles in the Old Testament, his rule over the saved of the
present age in the body of Christ, and his rule over all individuals who in the future will put their trust in him as
Savior. The expression “The kingdom of God’ in the New Testament is used to refer only to those who are saved
or to the holy angels.
The Davidic Kingdom: The Davidic Kingdom is a subdivision of the universal kingdom of God. As experienced in
David’s time, it began with David being appointed as king. It involved the people of the kingdom of Israel, some of
who were saved and some that were unsaved but came under David’s control as king. The Davidic Kingdom was
theocratic-that is, David was God’s appointed representative and ruled in God’s name.
The Second Coming of Christ will be related to all three of these aspects of the Kingdom. It will serve to establish
God’s political rule on the earth over all creatures. It will be a spiritual kingdom, because at the beginning, at least,
the Kingdom Christ will bring at his second coming will be limited to those who are saved, since all the unsaved
will be purged out in the judgments preceding the millennial kingdom. The kingdom Christ will bring will be Davidic
in that it will fulfill the promise of a king to reign on the throne of David. While the rule of Christ as David’s son will
extend only to the children of Israel, he will also be king of kings and Lord of Lords over the entire world. His
kingdom rule will have the dual qualities of extending over Israel in fulfillment of OT prophecies and over the entire
world in keeping with God’s purpose than He be established as the ruler of the world. Accordingly, reference to
the second coming Christ, as found in both the Old and New Testaments, relate to this over all purpose of this
second coming in relation to Israel. In relation to the world, and in relation to those who are saved.
3.1.3. Old Testament prediction of the coming of Christ
Early prediction of Christ coming: The OT frequently refers to the ultimate victory of God over the power of evil,
beginning in the Garden of Eden in judgment on Satan. The downfall of Satan and ultimate judgment is implied in
Gen. 3:15 in the statement, “He will crush your head”. Through out the OT God is revealed as the Sovereign One
who, though he permits evil, will ultimately judge it and be triumphant over it. One of the early specific prophecies
concerning the second coming is found in Deu. 30:3, “then the Lord your God will restore your fortunes and have
compassion on you and gather you again from all the nations where he scattered you”. The regathering of Israel
is one of the purposes of Christ in returning to the earth. As predicted her, the Lords regathering of Israel will
result in their being brought back to their land (v.5); and their spiritual revival (v.6); the cursing of their enemies
(v.7) and their prosperity (v.9). In the light of this Moses applied to the children of Israel to obey the Lord and merit
his blessing.
Christ’s coming in Psalms: Psalms 2 is a comprehensive prediction of the ultimate exaltation of Jesus Christ as
the king of kings. The psalm opens with the nations being ridiculed for their foolish thought that they can cast of
God’s rule (vv 4-6). It continues with declaration of eternal decree of God in which Jesus is recognized as the son
(vv.8,9). This has not yet been accomplished in history but will be fulfilling subsequent to second coming of Christ.
In view of these coming judgment of God, the kings on the earth are exhorted in vv.11,12. Psalms 24, 72 & 96
also contain in them prophecies regarding the second coming of Jesus Christ. In Psalms 110 the coming king is
pictured as sitting at the right hand of God until the time comes for his enemies to be subdued under him. The
crushing judgment on those who oppose Christ is described in verse 5 & 6. The contrast is between Christ’s
present positions in heaven, where he is waiting for the time when judgment will fall on his enemies. And the
judgment that will take place at his second coming. In Peter’s Pentecostal sermon he called attention to the fact
that the resurrection of Christ was necessary for Christ to fulfill these prophecies (Acts 2:34-36). Christ in his
resurrection is pictured as ascending into heaven and sitting on the throne of God, waiting until his enemies are
his footstool. The implication of this passage is that the Davidic kingdom has not yet begun but waits the time of
Christ’s second coming when judgment will fall upon his enemies and he will assume actual rule over the children
of Israel.
Christ’s coming in the prophets: Isaiah provided a major prediction concerning the coming of Christ (9:6-7).
Though Christ is identified as the Son of David and the future King, he is awaiting his future kingdom while on the
throne in heaven. Upon his return, his government will be applied to the earth, and he will fulfill the promise of
sitting on the throne of David, establishing this kingdom as well as ruling over the entire earth. Another
comprehensive passage relating to the millennial kingdom is found in Isaiah 11:1-12:6. Here Christ’s faithful and
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righteous rule is described. The harmony of the millennial kingdom, which will extend to removing the cruelty of
beasts, is also described. His victory over the enemies of Israel is described in verses 10-16. The praise of the
Lord and recognition of his victory is provided in Isaiah 12:1-6.
The fact that the coming of Christ will be a day of judgment upon the wicked is brought out in eloquent passage by
Isaiah (63:1-6). Isaiah closed with two chapters that describe the millennial kingdom in detail as following the
Second Coming of Christ. It will be a time when Jerusalem will be a delight and a joy. Life will be lengthened, and
one who dies at a hundred years of age will be a mere youth.
Among the many other passages that could be related to the second coming are the predictions of Zechariah
(Zec. 2:10-12). A dramatic note is sounded Zech.14, where the conquering of Jerusalem by the enemies of God is
pictured as occurring on the very day of second coming of Christ. The Lord said: “I will gather all the nations of
Jerusalem to fight against it; the city will be captured, the houses ransacked, and the women raped. Half of the
city will go into exile, but the rest of the people will not be taken from the city. Then the Lord will go out and fight
against those nations, as he fights in the day of battle” (vv.2-3). The verses describe the division of the Mount of
Olives into two mountains with a valley between them running from east to west. This will be the unmistakable
signal that the second coming of Christ will be occurred, and other topographical changes will prepare the holy
land for the millennial period.
It should be obvious from these many OT passages that the second coming of Christ is a major event that will
dramatically change the course of earthly events and bring in the promised kingdom in which Christ will reign
supreme.
3.1.4. The second coming of Christ in the New Testament
The second coming of Christ is not only a dominant theme of the OT but is also pervasive throughout the NT. It
has been estimated that one out of every 25 verses in the NT is a reference either to the rapture of the church or
to the second coming of Christ and his reign over the earth.
The second coming of Christ in the gospels: The disciples were very slow to understand that Christ was going
to leave them and come back again. One of the early references to Christ’s second coming is found in his
statement that the disciple would judge the twelve tribes of Israel (Mtt.19:28). Christ went on to say that they
would be rewarded at that time for what they have done for him (Vv.29-30).
In Christ’s lament over Jerusalem and his condemnation of the Pharisees for their hypocrisy, he referred to the
time when he would return and the godly remnant of Israel would recognize that the one coming in the name of
the Lord would be blessed (Mtt.22:39). Prior to the death of Christ, the disciple could not understand the passages
on his second coming, and they only gradually understood that there was a time period between first and second
coming after Christ ascended.
The second coming of Christ in Acts: At Christ’s ascension the angels told the disciples, “this saying Jesus,
who has been taken from you into heaven, will come back in the same way you have seen him go into heaven”
(Acts. 1:11).
In Acts 15:16-18 in the council at Jerusalem, the revelation was clarified that the present age is predominantly a
time of Gentile blessing, and that after the present age, in connection with the second coming of Christ, the
Davidic kingdom will be restored. James quoted from Amos 9:11-12 how the Davidic tent would be rebuilt and
Israel would be restored at the return of Christ.
The second coming of Christ in the Epistles: The apostle Paul, after stating emphatically that God had not cast
off his people Israel, said that Israel would be restored to the Lord when a deliverer come out of Zion. Paul used
the figure of an olive tree, with the Gentiles being grafted in now for spiritual blessing but Israel being grafted in at
the future time. The olive tree represents the place of blessing, especially related to the promise given to Abraham
concerning his posterity (Rom.11:26-27). This is one of the many passages that predict a future restoration of
Israel in relation to the second coming.
In 1 cor.11:26 the Lord’s Supper is declared to be a present memorial to Christ to be observed “until he comes”.
Again we see a contrast between the present age and what will occur at the second coming.
The judgment on the enemies of God that will occur at the second coming is revealed in 2Thes.1:7-10. The
apostle Peter called attention to the fact that apostate Christian leader will dent the second coming of Christ and
scoff at it (2 Pet. 3:3-4). A final dramatic statement of the second coming is found in Jude 14-15.
The second coming in the book of Revelation: The theme of the entire book of Revelation is the second
coming of Christ. The book speaks of the revelation that will come to the entire world when Christ returns (1:7).
Jesus described himself as the one “who is, and who was, and who is to come, the Almighty” (v.8).
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The classic passage on the second coming, of course, is found in Revelation 19:11-21, where the majestic Christ
comes back to earth, judges the world, destroys the armies against God, and casts the Beast and False Prophet
into the lake of fire.
Jesus’ concluding words in the book of Revelation are “Yes, I am coming soon?” (22:20). It is not clear whether
this passage is referring to the Rapture or to the Second Coming, but in either case it describes the certainty of
the return of Christ.
3.1.5. The second coming of Christ, a Bodily return, glorious and visible
Though it is true that Christ is present everywhere and indwells every Christian, bodily he had remained in
heaven. At the Second Coming he will return bodily to the earth. Just as the ascension was a bodily ascension
into heaven, so the Second Coming will be bodily return to the earth (Acts 1:11). Jesus went into heaven bodily
and visibly in the clouds. His second coming will have all these same characteristics. Though there is a question
as to whether the rapture of the church will be visible to the earth as a whole, the scriptures are clear that the
second coming of Christ will be visible to all, both believers and unbelievers (Mtt.24:27). The main theme of the
book of Revelation is the disclosure of the glory of Christ at his second coming. The high point of the book is
chapter 19. All preceding chapters lead up to it, all following chapters indicate the events that will follow his
revelation. Accordingly, the display of his glory, as revealed in Revelation 19, is in keeping with all the other
information we have concerning the second coming of Christ.
3.1.6. The purpose of Christ’s second coming is to judge the earth
According to Revelation 19:15, Christ’s purpose of coming is to judge the world. On his robe and on his thigh he
has this name: King of Kings and Lord of Lords (v.16). The events that follow first portray the judgment on the
enemies of God, then on the Beast and the False Prophet, and finally on Satan. Other scriptures indicate that
judgment will extend to the entire living population on the earth. In his second coming Christ will terminate his time
of waiting on the throne of God for the fortune subjugation of his enemies. He will then judge the world and bring
everything under his authority and power. Noteworthy is the fact that there is not mention of the rapture of the
living saints in this sequence. This will have occurred years before.
3.2. Rapture of the church and its various views
The rapture of the church refers to the event prophesied in 1 Thes. 4:16,17: “For the Lord himself will come down
from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead
in Christ will rise first. After that, we who are still alive and are left will be caught up together with them in the
clouds to meet the lord in the air. And so we will be with the Lord forever.” This scripture reveals that living
Christians at the time of the Rapture “will be caught up”, or raptured, with those resurrected to meet the Lord in
the air. This event obviously has not yet occurred, but it will be fulfilled in the future.
Various views:
Though there is relative unanimity in the orthodox churches that Christ will return in a final second coming to the
earth, the rapture has been variously interpreted, with four leading views emerging. In these views the question of
when the Rapture will occur in end-time events is the matter of dispute.
Post-Tribulationism: it is probably the leading view of the Rapture as it is held not only by some premillenarians
but also by all millenarians and all post-millenarians. It holds that the Rapture will occur as a phase of the second
coming of Christ. According to this point of view, when Christ reaches the air above the earth, the church will
rapture and will meet him in the air and will then return immediately with him to the earth. It is called post-
tribulationism because it holds that the Rapture will occur after the Great Tribulation at the time of second coming.
Mid-Tribulationism: Another far less popular view is midtribulationism. Its adherents hold that the rapture will take
place in the middle of the last seven years before the second coming of Christ. As the last seven years are
regarded in general as a time of tribulation, these people hold that the rapture will occur before the great
tribulation but not before the entire seven years.
Partial Rapturism: Another view held by only a few is the partial rapture theory, which says that only those
specially qualified will rapture at the beginning of the last seven years and that there will be subsequent raptures
as others quality.
Pre-tribulationism: The pretribulation rapture view, widely held by premilleniarians, holds that the rapture will occur
more than seven years before the second coming of Christ, and it is referred to as pretribulational because it is
predicted to occur before the end-time trouble. Only one of these views is correct, and Bible scholars have argued
for years over this difference of opinion.
3.2.1. The Rapture in John
The concept of rapture is not found in OT prophecy and was first announced by Christ in John 14:2,3. Jesus
devoted the entire fourteenth chapter of John to comforting the apostles and providing them with further
information about their future. He told them not to be troubled. They were to keep on trusting in God and in him.
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He then gave the reason for this: “In my Father’s house are many rooms; if it were not so, I would have told you. I
am going there to prepare a place for you. And if I go and prepare a place for you, I will come back and take you
to be with me that you also may be where I am” (Jn.14:2,3).
This was a strange prophecy to these disciples, and Jesus did not attempt to explain it. After all, the disciples did
not understand the difference between the first and second coming of Christ. How could they distinguish the
second coming from the rapture of the church? Just a few days before (Mtt.24) Jesus had predicted his glorious
return to the earth, indicating that he would be victorious over his enemies. At the same time, however, he had
warned them of a long period of time leading you to it in which there would be much opposition and even
martyrdom. The disciples were still trying to sort this out and were not prepared to understand this new revelation.
For the first time it was revealed in John 14 that prior to the second coming there would be a removal of believers
in Christ from the earth. They would meet the Lord and go to the place he was going to prepare for them, an
obvious reference to heaven. The purpose of this event would be to remove believers from earth and take them to
the Father’s house. This is an important point in understanding the doctrine, because it makes clear that the
purpose of the rapture is entirely different from that of the second coming. At this second coming, Jesus will come
back to judge and reign over the earth. In the rapture he will come to take his own out of the world and take them
to his own out of the world and take them to his Father’s house. The two events have nothing in common except
this passage with any relevance to what the passage actually says.
3.2.2. The Rapture in the Epistles
1 Thes.4-5; First, in 1 Thes.4:13 Paul pointed out the practical value of the rapture in that those expecting the
Lord’s return do not grieve like others who have no hope. He wrote, “Brothers we do not want you to be ignorant
about those who fall asleep, or to grieve like the rest of men”. Christians not only have the hope of ultimate
resurrection and renewal of fellowship with the believers who have preceded them in death, but they also have
the bright prospect of an imminent return of Christ, which any day might cut short their separation from loved ones
who have died.
The certainty of the rapture is brought out in 1 Thes. 4:14, Paul wrote, “we believe that Jesus died and rose again
and so we believe that God will bring with Jesus those who have fallen asleep in him”. The fact that Jesus would
die and rise again was the subject of much OT prophecy. That he would die was the constant implication of the
sacrifices offered as well as of the specific prophecies such as are found in Psalm 22 and Isaiah 53. What was
once prophecy has not been historically and literally fulfilled? Accordingly, when Paul asserted that the
Thessalonians’ belief in the Rapture was just as certain as their belief in the death and resurrection of Christ, he
was elevating the rapture to a very important doctrinal position.
In 1 Thes. 5 the question is raised concerning the timing of the rapture in relationship to the Day of the Lord. First
of all, Paul reminded the Thessalonians that no specific date for the rapture has been revealed, but rather it will
come “like a thief in the night” and coincide with the beginning of the “day of the Lord” (v.2). The Day of the Lord is
a familiar reference in scripture to a coming time of judgment. It refers to any period of time, however long or
short, that involves God’s direct judgment on the world. What Paul revealed here is that the rapture, which closes
the dispensation of the church, will open the period known as the day of the Lord, which includes all the end time
events as well as the thousand year reign of Christ itself. In this entire period God will immediately judge the sin in
the earth and will fulfill many other scriptures that involve direct intervention in the world. This is in contrast to the
period when the church is on earth, and does not bring judgment upon that which is contrary to his will.
In Thes. 5:9 Paul makes a blanket statement, “For God did not appoint us to suffer wrath but to receive salvation
through our Lord Jesus Christ. The Great Tribulation preceding the Second Coming is specifically a time of wrath.
The important point to observe in 1 Thes. 5 are that the rapture begins the Day of the Lord and is not a part of
events leading up to the second coming of Christ. Accordingly, Christians do not have to fear the events of the
Day of Lord or the events of the great tribulation, because this is not their appointment. Their appointment is
rather to meet the Lord in heaven.
2 Thes. 2: in the period between the writing of 1 and 2 Thessalonians certain teachers had arrived in Thessalonica
who taught the people that they were already in the Day of the Lord. This expressly contradicted what Paul had
taught them in 1 Thess.5 and aroused the apostle to refute his doctrine (2 Thes.2:1-2). Apparently false teachers
had not only taught that they were already in the Day of the Lord in an attempt to explain their persecutions, but
they also had indicated that this was prophesied by Paul and contained in an oral report or a written letter saying
that they were already in the day of the Lord.
In refutation Paul said, “Don’t let anyone deceive you in any way, for that day will not come until the rebellion
occurs and the man of lawlessness is revealed, the man doomed to destruction” (2 Thess.2:3). What Paul was
saying is that the Day of the Lord has not come because the first major feature of the Day of the Lord in
Revelation of the man who ultimately will become the world ruler. This will occur more than seven years before
the Second Coming of Christ. Paul identified the man of destiny as one who will “oppose and will exalt himself
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over everything that is called God or is worshipped, so that he sets himself up in God’s temple, proclaiming
himself to be God” (2 Thess. 2:4). This man has not been revealed, and he had not begun his blasphemous
opposition to God. As his will occur early in the Day of the Lord and will be the springboard from which later
events take place, Paul assured the Thessalonians, on the basis of a lack of evidence that they were not in the
Day of the Lord.
1 Cor. 15:51-58: Here Paul began by pointing out the central and fundamental facts of the death and resurrection
of Christ. The fact that Christ was raised from the dead, however, gives believers grounds to hold that if one dies
he or she will be raised in God’s time.
As Paul pointed out, God’s normal order is to allow saints to live and die and then be resurrected at some future
time. Paul here, however, introduced the grand exception to that rule. He said that in the future fulfillment of
prophecy the church will be taken out of the world. Christians who have died will be resurrected, and living
Christians will be transformed or changed (1 Cor. 15:50-53). As Paul pointed out, Christians living in their mortal
and sinful bodies need to receive bodies that are without sin, imperishable, and immortal. This will be
accomplished in a flash, or in a split second, the time it takes an eye to twinkle. The dead will be resurrected, and
the living will receive bodies similar to those raised from the dead. They will have bodies, therefore, that can stand
in the presence of God unashamed because they are without sin, without decay and without death.
3.2.3. The Rapture in the book of Revelation
The last book in the inspired scripture is the book of Revelation, which has as its central theme the second
coming of Christ. It is called “Revelation” because at the time of the second coming the whole world will see Christ
in his glory.
Revelation 3:10,11: one of the passages that clearly supports the pretribulation Rapture is found here. This
passage is a clear prophecy to the church at Philadelphia that they will not go through “the hour of trial”- that is,
the great tribulation that is going to overcome the earth.
Revelation 4-18: in the entirety of Revelation 4-18, not mention of the church on earth is found. Instead, believers
are referred to as believing Gentiles or believing Jews but never as the church. The total absence of any
reference to the church is difficult to explain unless the pretribulationists are correct that the church is in heaven
and not on earth during this period.
Revelation 19:1-10: In the Revelation of the marriage of the Lamb preceding his formal second coming
(Rev.19:11-16), the bride of Christ is introduced as being already dressed in fine linen, bright and clean. This
seems to anticipate the second coming, which is yet future. If the church is the bride, it implies that the church is
already in heaven but in keeping with a pretribulation rapture.
Revelation 19:11-20:6. In the great description of Christ’s second coming in Revelation is not mentioned of a
rapture, though it is apparent that after his second coming the OT saints will be raised (Dan.12:1-3; Rev. 20:3-6).
In this passage, there is no resurrection while Christ is in the process of coming from heaven to earth as required
in 1 Thess.4 for the rapture. The omission of rapture here, as well as in any other passage on the second coming
in either the Old or New testament, is another argument in favor of the fact that the rapture is not included in the
second coming.
3.3. The Great Tribulation
The future time of great tribulation and distress in the world is often confused with the stress that has
characterized the human race from its beginning. Jesus had told his disciples the night before his crucifixion, “in
this world you will have trouble. But taken heart, I have over come the world” (Jn.16:33). In the controversy
between post tribulationism and pretribulationism, who’s who believe the church will be rapture at the end of the
tribulation be little the time of trouble described in scripture. They claim that the trouble we have now is the trouble
predicted. A careful examination of the many scripture passages that deal with this period, however, discloses that
while the world has always had trouble and it is true as Job expressed it, “Yet man is born to trouble as surely as
sparks fly upward (Job.5:7). Te final time of trouble is set apart as unprecedented. It will differ from all other
preceding times of trouble in character events and extent.
3.3.1. First Prophecy of the coming time of Distress
In connection with Israel’s scattering among the peoples of the world because of their sin, as described in Deut.
4:26-28, the promise is given that if they seek the Lord they will be brought back to the Lord. Though Moses and
later prophets clearly prophesied that Israel would be driven out of the land (i.e. in the Assyrian and Babylonian
captivities) and later be scattered to the entire world, scriptures plainly declare that God in grace will bring them
back and that the godly remnant who will repent will be brought back to their ancient land. Prior to this, however,
they will experience the great time of distress in verse 30.
3.3.2. The time of Jacob’s Trouble
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Jeremiah, who lived in the time of the Babylonian captivity prophesied this future time of trouble: “This is what the
Lord says: “Cries of fear are heard terror, not peace. Ask and see: can a man bear children? Then why do I see
every strong man with his hand on his stomach like a woman in labor, every face turned deathly pale? How awful
that day will be! None will be like it. It will be a time of trouble for Jacob, but he will be saved out of it” (Jer.30:5-7).
Jeremiah’s prediction of this coming time of trouble is similar to what the later predictions of this event describe. It
will be particularly a time of Jacob’s trouble although it will extend to the entire world. It will be great than any
trouble Israel has experienced in the past, which is saying a great deal, because Israel has suffered greatly in
previous periods of apostasy. Like the other prediction of trouble, Israel is promised that they will be saved out of
it.
3.3.3. The time of the Saints Oppression
The awful oppression of the Roman Empire is described in Dan.7:7,8. To some extend this has been fulfilled
historically, but it will be greatly exceeded by the persecutions that will come in the received form of the empire.
The beast described in Rev.13:7,8 is the received form of the Roman Empire with its ten horns. It is ruled by a
dictator, “little horn” of Dan.7:8. Daniel talked about the fearful destruction by Roman power in the end time in
Dan.7:19. In verse 25 the duration of the period of trouble is “time, times and half a time”. This is normally
interpreted to be three and half years. The idea that the period is three and a half years is confirmed by the 42
months mentioned in Rev.11:2 and 13:5 and by the 1, 260 days of revelation chapter 12:6. This three and a half
year period will be the last half of the seven year period leading up to the second coming of Christ.
3.3.4. Unprecedented worldwide distress
When Jesus’ disciples questioned him about the end time, he provided general prophecies of the troubles that
have characterized the world since his first coming and then predicted an event that would begin the Great
Tribulation- the abomination of desolation, which is the destruction of the temple (Mtt.24:15). Those who witness
this event or hear about it are instructed to flee to the mountains of Judah. The reason for this is summarized in
Christ’s description of the period: “For then there will be great distress, unequaled from the beginning of the world
until now-and never to be equaled again. If those days had not been cut short, no one would survive, but for the
sake of the elect those days will be shortened” (vv.21-22). This confirming works from Christ relative to the
awfulness and distinctiveness of the Great Tribulation is taken even further then in verse 29 he talks about the
climax of the “distress of those days”. He refers to disorder in the heavens. The sun will be darkened and the
moon will not give its light. Stars will fall, and the heavenly bodies will be shaken.
3.3.5. The coming Day of the Lord
Another descriptive title referring to this period is the Day of the Lord. In general this refers to any time of distress
or trouble when God’s judgments are poured out on the earth. Scripture bears witness to a future Day of the Lord
that will begin at the time of the Rapture, continue through the Great Tribulation, and include the thousand year
reign of Christ. The reason for this designation is that in this period of God will deal directly with sin of the world,
judging it in a way that is different from his work in the present age of grace. The Day of the Lord was introduced
on 1 Thess.5:1 because it will begin at the time of the rapture. Like the Rapture, the Day of the Lord is not dated
but will come like a thief in the night: “Now, brothers, about times and dates we do not need to write to you, for you
know very well that the day of the Lord will come like a thief in the night” (vv.1-2).
3.3.6. The Great Tribulation in the Book of Revelation
In Jesus’ message to the seven churches, he promises the church at Philadelphia that she will be keep from the
future hour of trail (Rev. 3:10). This is a reference to the great tribulation. What is true of the Philadelphia church is
also true of every Christian who is saved before the rapture, as; obviously, the rapture will remove them from the
earth before the day of trail comes.
After the fourth seal is broken a forth of the world is killed (Rev. 6:7,8), certainly a fitting description of the great
tribulation but hardly a description of the time of peace that precedes. This is also true of the martyrs of the fifth
seal (vv.9-11) and the disturbances in the skies described in the sixth seal (vv.12-17).
The seven trumpets, like wise, seem to qualify for the great tribulation, with judgment falling on a third of the earth
and on a third of the sea and on a third of the waters of the earth as in the first three trumpets (Rev.8:1-13). The
fifth trumpets (Rev.9:1-12), certainly describes a great tribulation, as those who have the mark of the beast are
tortured five months. The sixth trumpets (vv.13-21), describes the destruction of a third of the world’s population.
This two would certainly also qualify for the great tribulation and describe some thing of its horror. Chapter 16 and
19 also points out to this fact of tribulation. From these many scriptures it should be abundantly clear that the
events of the great tribulation are not to be identified with the preceding of trouble. They are unprecedented in
scope, in meaning, and in significance. They are especially designed to lead up to the judgment of the second
coming of Christ and the establishment of God’s kingdom in the world.
3.3.7. Armageddon: The final destruction of Babylon
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The so-called of Armageddon will occur during the final days of the Great Tribulation. As revealed in Revelation
16, God will pour out a series of devastating judgments on the earth. In v 16 Revelation declares, “Then they
gathered the kings together to the place that in Hebrews called Armageddon”. Armageddon is a geographical
location in Northern Palestine, and the term Armageddon seems to refer to the mount of Megiddo. This hill of
Megiddo is located near the Mediterranean Sea, but stretching out to the East of it is a broad valley in which
numerous battles have been fought in the past. Today it is a rich valley with crops being planted several times a
year. Though it is a broad valley some 15 miles wide and 20 miles long and leading into several other valleys, it is
much too small for all the millions of people that will be gathered for this final world war. It will, however, be the
central marshaling place, with armies wandering to the south and to the North of this location and from the
Mediterranean Sea to the Euphraties River to the East. Armies will be fighting in Jerusalem on the very day of the
second coming of Christ (Zech.14:1-3).
The seventh bowl of Revelation, which is the final judgment of God, is describe as a tremendous earth quake,
greater than any earth quake the earth has ever experience (Rev.16:18). As a result of the earth quake, the great
city split into three parts, and the city of the nation collapsed. Though the identification of the city has been
debated, it seems a evident, due to the reference to Babylon, that it will be Babylon herself, and this is brought out
particularly in Revelation 18. The extent of the destruction will go beyond that of cities. On the top of all these
catastrophes, the final plague will be a hail storm with hail stones. Weighing a hundred pound each (Rev.16:21).
Because the destruction of Babylon was never consummated in history though frequently prophesied in the Old
Testament (Isa. 13-14; 21:9; 47;Jer.50-51), a rebuilding of the city and its final destruction here would serve
symbolically as well as practically for the majestic coming of Christ and as the end of the times of the Gentiles.
The final world Empire will be Roman as far as its political character is concerned, but spiritually it correspond to
Babylon with its false religion and its worship of Satan.
3.4. The Millennial Kingdom

A major event such as the second coming of Christ would obliviously bring out a significant change in the earth
and its government. If many prophesies relating to the millennial kingdom are taken in the natural sense, they
describe a dispensation that is different from that of the law and also from the present age of grace. The physical
presence of Christ will bring about major changes has his rule and authority extended over the entire earth as king
of kings and Lord of Lords and as he assumes the throne of David as the son of David and region over Israel.
The millennial kingdom is a major part of the second coming of Christ. It includes the destruction of the armies
gathered against God in the holy land (Rev.19:17-21), the rapture of the beast and false prophet and their being
cast into the lake of fire (v.20), the binding of Satan (20:1-3), and the resurrection of the martyred dead of the
tribulation to reign with Christ a thousand years (vv.4-6). A literal interpretation of Revelation 20:4-6 requires that
Christ reign on earth for a thousand years following his second coming.
Such a reign of Christ will bring righteousness to a wicked world, peace to a war-torn world, prosperity to an
economically disabled world, new standards of spiritual and social life, and a renovated earth suited for the
millennial kingdom.
As promised in Rev. 20:3 Satan will be loosed at the end of the thousand years, and a rebellion against Christ’s
millennial rule will immediately follow (Rev. 20:7-10) the thousand years of confinement will not change Satan’s
nature and he will attempt to take the place of God and receive the worship and obedience that is due to God
alone. He will find a ready response on the part of those who have made a profession of following Christ in the
millennium but who now show their true colors. They will sound Jerusalem in an attempt to capture the capital city
of the kingdom of David as well as of the entire world. The scriptures report briefly, “But fire came down from
heaven and devoured them” (20:9).
The brief account brings to conclusion the long history of satanic rebellion against God in which humankind has
participated. Now, at long last, evil will be judged, and Satan will be put out of commission
3.5. The great white throne judgment
In John’s vision as recorded in Revelation 20 he saw a great white throne (v.11). The great white throne and him
who sat on it where so impressive in majesty that not only creation but also the earth and sky fled before it.
Though many thrones are mentioned in the Bible, some on earth and some in heaven, this one stands apart from
all others and constitutes the bridge between the past and eternity future which is described in Rev.21:22.
The person sitting on the throne is not named, but it is undoubtedly Jesus Christ, the king of kings and Lord of
Lords. As stated in John 5:22 “The father judges no one, but has entrusted all judgment to the son”, Christ has all
judgment committed to him, and it is in keeping with God’s purpose that Christ should rule over Israel (Ps.2:6), as
well as over all the nations (Vv.8-9). The concept of Christ’s being the judge is found frequently in scripture (Mtt.
19:28; 25:31; 2 Chro.5:10). The time of this judgment will be at the end of the millennium and the beginning of the
eternal state, and the judgment is related to both of these factors.
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3.6. The new Heaven and new Earth
The character and the significance of the New Heaven and New Earth and the New Jerusalem occupy the
remaining two chapters of Revelation. John recorded his vision of the new heaven and the new earth (Rev.21:1).
The old earth and heaven had fled from the presence of Christ (20:11), or had “pass away”. As brought out in
such passages as 2 Pet.3:10-12, the inference is that a new heaven and new earth are entirely are new creation
and are not similar to the old creation.
Though scholars have differed on these points and some have attempted to support a restored earth and heaven,
scriptures are strong in their statement of the destruction of the old heaven and old earth. They are described as
being, “destroyed by fire”, and “the elements will melt in the heat” (2 Pet.3:10,12).
John in his vision was immediately directed to the New Jerusalem, which is the primary object of the revelation
rather than the new heaven and the earth (Rev. 21:2). The fact that the New Jerusalem is not said to be created
at this time, rather, comes down out of heaven from God implies that it was inexistence in the previous period-
that is in the millennial kingdom. As millennial passages make clear, there will be no gigantic city such as the New
Jerusalem on the earth in the millennial period. If it is inexistence at the time, it must be a satellite located in the
space.
More important to John’s revelation is the fact that the New Jerusalem is in contrast to the old Jerusalem which, of
course, will have been destroyed with the old earth. The New Jerusalem will come down as a city already built.
John compared it to a beautiful bride adorned for her husband. The new Jerusalem mentioned in various ways
through out scripture. It was the eternal city Abraham saw (Heb.11:8-10). The residents of the city are described in
Hebrews 12:22-25. A study of this passage will reveal that the new Jerusalem, while it is designated as the city for
the bride-that is, the church- nevertheless includes in its boundaries the saints of all ages an the holy angels.
Accordingly, the church is mentioned specifically, God and Jesus Christ are mentioned specifically, and then the
broad category of “the spirits of the righteousness men made perfect is mentioned” (Heb.12:23). This final
category refers to all who are saved. Every one from Adam to the last persons saved in the millennial kingdom will
be an inhabitant of the New Jerusalem. God himself, Jesus Christ, and we assume the Holy Spirit will also be
present in the city, for it is refered to as the temple of God.
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2. The Nature of the Church

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