CORNERSTONE COMMUNITY CHURCH OF MOORPARK

What Every Believer

Should Know
Building Life on a Solid Foundation

The Doctrine of the Church

The Doctrine of Last Things
 Cornerstone Community Church of Moorpark
What Every Believer Should Know
“I Will Build My Church”
Ecclesiology: The Doctrine of the Church
INTRODUCTION

The most important words Jesus ever spoke about the church are found in Matthew 16:18:

And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall
not prevail against it. (Matthew 16:18, ESV)

Jesus tells us at least 4 things about his relationship with the church which shows how precious the
church is to him:

1. Christ is the FOUNDATION of the church: “upon this rock I will build my church.” (cf. 1 Cor.
3:11)
2. Christ is the BUILDER of the church: “I will build my church.”
3. Christ is the LORD of the church: “my church.”
4. Christ is the PROTECTOR of the church: “and the gates of hell shall not prevail against it.”

I. What is the Church?

A. Meaning of the term “Church”

1. The Greek word, ekklesia
a. The word is made up of two Greek terms: ek, “out of”, and kaleo, “to call.”
b. Originally, the term designated a group of people “called out” of their homes for a town
meeting. However, this usage soon passed away and simply designated any assembly of
people.
c. In the secular Greek during New Testament times it simply meant a gathering or assembly of
people for a meeting. It is used this way in Acts 19:32, 39, 41.
d. In the New Testament, ekklesia takes on a more technical meaning of a group of Christians in a
specific place (e.g., 1 Cor. 1:2; 2 Cor. 1:1) or to the body of people that make up all the
Christians in the world (e.g., Matt 16:18; Eph. 1:22-23). The word never refers to a church
building or a denomination.
2. Biblical definition of the term:
The church is the body of believers in Jesus Christ universally or locally.

B. Aspects of the Church

1. The LOCAL church
a. The most common use of the word “church” in the New Testament is to designate a local body
of believers in a particular city (e.g., Acts 8:1; 1 Cor. 1:2; 2 Cor. 1:1; 1 Thess. 1:1; Rev. 1:11;
2:1, 8).
b. The word “church” is also used of churches within a region (2 Cor. 8:1; Gal. 1:2, 22) or to
other churches (2 Cor. 8:19; 11:8; 1 Cor. 7:17; 11:16; 14:34).
c. Sometimes Paul specifically refers to house churches (Rom. 16:5; 1 Cor. 16:19; Philem. 2).
2. The UNIVERSAL church
a. A few times the word church refers to “the entire body of those who are saved by their relation
to Christ” (Unger’s Bible Dictionary, 236).
b. Scripture: Matt. 16:18; 1 Cor. 12:28; 15:9; Eph. 1:22-23; 4:4; 5:25; Col. 1:18

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We may conclude that the group of God’s people considered at any level from local to universal may rightly be called
“a church.” We should not make the mistake of saying that only a church meeting in houses expresses the true nature
of the church, or only a church considered at a city-wide level can rightly be called a church, or only the church
universal can rightly be called by the name “church.” Rather, the community of God’s people considered at any level
can be rightly called a church (Grudem, Systematic Theology, 857-58).

C. The Beginning of the Church

The church began on the day of PENTECOST (Acts 2:1-4). There are a few reasons that lead us to this
conclusion:
1. Jesus declared that the church was still FUTURE, “I will build My church” (Matt. 16:18).
2. First Corinthians 12:13 identifies the manner in which the church is being built—it is the work of
the Holy Spirit in BAPTIZING believers into the body of Christ.
3. The baptizing work of the Spirit did not begin until the Day of Pentecost (Acts 1:5; cf. Acts 2:1-4;
11:15).
4. The church was a “MYSTERY” in the Old Testament (Eph. 3:5)
5. Christ had to be raised and ascended into heaven to become the Head of the body (Eph. 1:22-23),
to pour out the promise of the Holy Spirit (Acts 2:33) and to give gifts to His body (Eph. 4:8ff.).

II. Leaders of the Church

The New Testament refers to two permanent offices in the local church. The first is that of elder, overseer, or pastor
which, as will be seen, refer to the same position or office. Besides this office, which deals primarily with spiritual
oversight of the church, there is the office of deacon, which concerns the service of the church. That these are the only two
offices of the church is seen in the fact that when Paul deals with qualifications for church officers, these are the only two
mentioned (1 Tim. 3:1-13; Titus 1:5ff.). This can also be seen in the fact that in greeting the church in Philippi, only
“overseers” and “deacons” are mentioned by Paul, indicating that these comprise the leadership of the church (Phil. 1:1).

A. Elders/Overseers/Pastors
1. These three terms refer to the same office in the New Testament:
a. In Acts 20:17 Paul calls for the elders to meet him, but in speaking to them later he refers to
these same men as “overseers” (or “bishops”) (v. 28).
b. In Titus 1:5 Paul gives instruction for ordaining “elders” in every city. In verse 7 he refers to
the qualified elder as an “overseer.”
c. The qualifications in 1 Tim. 3:1ff are for the office of “overseer.” The same qualifications are
given in Titus 1:5ff for the office of “elder”, indicating the same office is being referred to.
d. In Acts 20:28 the elders are instructed to “shepherd” the church. This term (poimaino) means
to act as a shepherd and is the same root word for “pastor” (poimen), which signifies a
shepherd. Thus the elders were to pastor the church.
e. The same instruction is given to the elders by Peter in 1 Pet. 5:1-2. They are to “shepherd” the
flock of God or function as pastors and to “exercise oversight” (or “function as an overseer”).
2. Three words used to describe this office:
a. The term “elder” (Gk. presbuteros), which meant first a senior, elderly man (cf. 1 Tim. 5:1-3),
denoted—with respect to church office—the dignity and authority which was associated with
mature spiritual experience and understanding. The emphasis is on the spiritual maturity of the
individual.
b. The term “overseer” (Gk. episcopos) refers to the function of the elder. The term comes from
epi, “over,” and skopeo, “to look or watch.” Thus it refers to the position of one whose
responsibility it was “to watch over” the church (Acts 20:28; 1 Tim. 3:2; Titus 1:7).
c. The term “pastor” (Gk. poimen) refers to the function of the elder as a shepherd of the church.
This word is used of Christ as being “the good Shepherd” (Jn. 10:11). The idea is that of

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feeding, guiding, and protecting the church, which is pictured as a flock (Eph. 4:11; Acts
20:28; 1 Pet. 5:1-2).
3. Duties of the elder
a. Elders are to LEAD or rule the church (1 Tim. 3:5; 5:17; 1 Thess. 5:12; Heb. 13:7, 17, 24; 1
Pet. 5:1-2).
b. Elders are to act as SHEPHERDS to the church which includes guidance, protection, and care
(Acts 20:28, 29, 35; 1 Tim. 3:5; 1 Pet. 5:1-2).
c. Elders are to TEACH and instruct the church (1 Tim. 3:2; 5:17-18; Titus 1:9;Eph. 4:11).
4. Number of elders in a church
a. The New Testament points to a PLURALITY of elders in a church. Each time the term
appears with reference to the office of elder it is in the plural (cf. Acts 11:30; 14:23; 15:2;
20:17; Phil. 1:1; 1 Tim. 4:14; Titus 1:5; James 5:14; 1 Pet. 5:1; etc).
b. However, a specific number is not given and must be left to the church leadership to determine
how many are necessary.
c. The plurality of elders does not necessitate that all be considered EQUAL (1 Tim. 5:17).
d. Plurality avoids the concept of a single ruler of a congregation and distributes authority as well
as responsibility among several thus qualified.

Two significant conclusions may be drawn from this survey of the New Testament evidence. First, no passage
suggests that any church, no matter how small, had only one elder. The consistent New Testament pattern is a
plurality of elders “in every church” (Acts 14:23) and “in every town” (Titus 1:5). Second, we do not see a
diversity of forms of government in the New Testament church, but a unified and consistent pattern in which
every church had elders governing it and keeping watch over it (Acts 20:28; Heb. 13:7; 1 Pet. 5:2-3) (Grudem,
913).

5. Qualifications for the office of elder

a. Found in 1 Tim. 3:1-7 and Titus 1:5-9.
b. Many of the problems in churches stem from unqualified leadership. The spiritual maturity and
solid character of the elder, as reflected in the qualifications, help prevent bad decision-making
and keep them in tune with God’s will for the church.

B. Deacons
1. Definition
a. The word for deacon (Gk. diakonos) was the common word for a household “servant” whose
primary duty was waiting on his master at the table and sometimes going to the marketplace.
b. This term, along with its corresponding verb, diakoneo, “to serve,” and noun, diakonia,
“service,” is used almost 100 times in the NT. It is used very generally in the New Testament
to denote various kinds of service. It is used of Christ (Mk. 10:45; Rom. 15:8); of Paul and
other apostles (1 Tim. 1:12; 2 Cor. 3:6; 6:4; Eph. 3:7); of Apollos (1 Cor. 3:5); of Timothy (1
Tim. 4:6); of others who served in the church (Acts 19:22; Col. 4:7); and of general service in
the church (1 Cor. 16:15).
c. None of the forms of the word involve leadership/authority or supervisory rights.
d. This term is used clearly to refer to an office or position within the church in 1 Tim. 3:8-13 and
Phil. 1:1.
2. Office
a. This office may have originated in Acts 6:1-6.
b. Though there is nothing explicit in the NT that connects the office of deacon to Acts 6, it seems
reasonable to see the seven men as at least prototype deacons.
c. This position was formed to help the apostles to devote their time to prayer and the ministry of
the Word of God.

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d. This seems to indicate that the function of deacons is to be subordinate to the elders. While the
elders teach and lead the congregation, the deacons care for the material and administrative
needs of the church.
e. The meaning of the word “deacon” seems to indicate that it involved primarily a serving and
assisting type of ministry as opposed to the position of an elder which included ruling and
teaching.

So it would appear reasonable to conclude that the general function of the deacons is the performance of
various services of a practical nature in the church, relieving the elders of burdens which might interfere with
their ministry of spiritual oversight (Saucy, 157).

3. Qualifications for the office of deacon: 1 Tim. 3:8-13

III. Ordinances of the Church

A. Lord’s Supper (Communion)
1. It’s institution
a. Christ instituted the Lord’s Supper on the eve of His crucifixion, commanding His followers to
observe it until His return (Matt. 26:26-29; Mk. 14:22-25; Lk. 22:14-23).
b. It was practiced by the early church (Acts 2:42-46; 20:7, 11).
c. Paul also teaches about this ordinance (1 Cor. 11:23-32).

2. It’s meaning
There have been four distinct views as to the meaning of this ordinance:
a. Transubstantiation (Roman Catholic)
1) Definition:
But since Christ our Redeemer declared that to be truly His own body which He offered
under the form of bread, it has, therefore, always been a firm belief in the Church of God,
and this holy council now declares it anew, that by the consecration of the bread and wine a
change is brought about of the whole substance of the bread into the substance of the body
of Christ our Lord, and of the whole substance of the wine into the substance of His blood.
This change the holy Catholic Church properly and appropriately calls transubstantiation
(The Canons and Decrees of the Council of Trent, 75; quoted in the Catechism of the
Catholic Church, paragraph 1376).

The Creed of Pope Pius IV (a.k.a. The Trentine Creed, 1564), which is one of the official
creeds of the Roman Church, says, “I profess that in the Mass is offered to God a true,
proper, and propitiatory sacrifice [that is, a sacrifice which satisfies the justice of God and
offsets the penalty for sin] for the living and the dead; and that in the most holy sacrament
of the Eucharist there is truly, really, and substantially, the body and blood, together with
the soul and divinity, of our Lord Jesus Christ; and that there is a conversion of the whole
substance of the bread into the body, and of the whole substance of the wine into the blood,
which the Catholic Church calls Transubstantiation.”

2) Main tenets
a) When the priest consecrates the elements, an actual metaphysical change takes place.
The substance of the bread and wine—what they actually are—is changed into Christ’s
physical flesh and blood. All who partake literally take the physical body and blood of
Christ into themselves.
b) The Lord’s Supper involves a sacrificial act. In the mass a real propitiatory sacrifice is
offered for forgiveness of venial sins.
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c) A properly ordained priest must be present to consecrate the host. Without such a
priest, the elements remain merely bread and wine.
3) There are some serious problems with this view:
a) It views the work of Christ as unfinished—the sacrifice of Christ continues every week
in the Mass. This contradicts what the Scripture clearly teaches (Jn. 19:30; Heb. 7:27;
9:12, 25-26; 10:10-14, 17-18; 1 Pet. 318).
b) Christ’s human body would have to be omnipresent if this teaching were true; however,
Christ’s human body is localized in heaven (Acts 7:56).
c) Christ used a common figure of speech—the metaphor (“This is my body…my blood”)
—in referring to the cup and bread. He was physically present and yet distinct from
them. To insist on these as literal is to do violence to fundamental principles of
interpretation.
d) It was forbidden for Jews to drink blood (Lev. 17:10-16), yet this is what Jesus would
have been asking them to do if transubstantiation was what He intended.
e) Nowhere does the Bible teach that if one partakes of this ordinance that sins will be
forgiven.
b. Consubstantiation (Lutheran view)
1) Definition
Article X of the Augsburg Confession states: “Of the Supper of the Lord they teach that
the Body and Blood of Christ are truly present, and are distributed to those who eat the
Supper of the Lord.”
2) Explanation
a) This is the Lutheran view, meaning Jesus is actually present “in, with, and under” the
elements but the bread and the wine remain such; they do not change into the literal
body and blood of Christ as taught by Roman Catholicism. It is not seen as a perpetual
sacrifice of Christ.
b) By taking communion the believer receives forgiveness of sin and confirmation of faith
if taken by faith. This benefit, however, is not due to the elements in the sacrament, but
to one’s reception of the Word by faith.
3) Weaknesses: Failure to recognize Jesus’ words as a figure of speech and lack of biblical
support for forgiveness in partaking in this ordinance.

c. Reformed View
1) There is no literal presence of Christ in the elements, only a spiritual presence. Because of
this presence, grace is received by the participants and it gives “spiritual nourishment.”
2) Weaknesses: The Bible does not mention that grace is bestowed on the individual nor does
it ever mention that any kind of “spiritual nourishment” is received. The only blessing that
occurs is the same as any other act of obedience.

d. Memorial View
1) Definition
There is no physical or special presence of Christ but a spiritual presence just as there is at
any other time we pray to Him, worship Him, or hear from His Word. The bread and the
cup are figurative only; they are memorials of the death of Christ. Communion is simply a
vivid reminder of what Christ did for us.
2) Explanation
a) This is supported by Christ’s words “in remembrance of Me” (Lk. 22:19; 1 Cor. 11:24).
b) It is a proclamation of His death until He comes: a looking back at His death and
anticipating His return (1 Cor. 11:26).

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c) It is a communion of believers with each other: they eat and drink the same symbolic
elements, focusing on their common faith in Christ (1 Cor. 10:17).

VIEWS ON THE LORD’S SUPPER

View Christ and the Elements Significance
Bread and wine literally change to body and Recipient partakes of Christ, who is
Transubstantiation blood of Christ. being sacrificed in the Mass to
(Roman Catholic) atone for sins.
Bread and wine contain the body and blood Recipient receives forgiveness of
Consubstantiation of Christ but do not literally change. Christ sins and confirmation of one’s faith
(Lutheran) is actually present “in, with, and under” the through partaking of the elements,
elements. but they must be received through
faith.
Christ is not literally present in the elements Recipient receives grace and
Reformed but there is a spiritual presence of Christ. “spiritual nourishment” through
(Presbyterian, Reformed) partaking of the elements.
Christ is not present physically or Recipient commemorates
Memorial spiritually any more than anywhere else. (remembers) the death of Christ.
(Baptist)

3. Its participants
a. Those who are FOLLOWERS of Christ (Acts 2:41-42).
b. Those who are in FELLOWSHIP with Christ (1 Cor. 11:28-32).
c. In an assembled meeting, not ALONE (1 Cor. 11:17-26; Acts 2:42-46; 20:7, 11).
4. Frequency of observance of Communion (1 Cor. 11:26)
No clear command is given. “As often as” simply implies that it should be done regularly.

B. Baptism
1. The institution of Christian baptism
a. Baptism was COMMANDED by Christ (Matt. 28:19).
b. Baptism was PRACTICED by the New Testament church (Acts 2:38, 41; 8:12, 36-38; 9:18;
10:47; 16:14-15, 33; 18:8; 19:5).
2. Why be baptized?
a. Christ commanded that His followers be baptized (Matt. 28:19).
b. Baptism was practiced by the apostles and submitted to by the New Testament believers (see
above)
3. What is the meaning of baptism?
a. Baptism is a symbol or a picture of the believer’s UNION with Christ in His death, burial, and
resurrection (Rom. 6:1-5).
b. Baptism is a PUBLIC declaration that the believer has been saved by faith in His death and
resurrection—it is publicly identifying with Christ. “Baptizing them in the name of…”
indicates that the one being baptized is identifying with the Triune God (Matt. 28:19)
c. Baptism IDENTIFIES the believer with the church, the Body of Christ
1) One is not united to the Head without at the same time being united with the Body (1 Cor.
12:12; Rom. 12:4-5).
2) Likewise, baptism is the normal initiatory rite into the visible body, the local church. This
initiatory sign should normally follow closely the event of salvation, otherwise it loses its
significance (Acts 2:41; 8:36; 10:47; 16:33).

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4. Who should be baptized?
Baptism is only for those who have repented of their sins and personally trusted in Jesus Christ for
salvation.
a. Jesus says that only those who are DISCIPLES are to be baptized (Matt. 28:19).
b. Repentance and acceptance (faith) of the gospel message were necessary prerequisites for
baptism (Acts 2:38, 41).
c. Before people were baptized, they BELIEVED the good news (Acts 8:12, 26-38; 16:29-33;
18:8).
d. These biblical examples follow the pattern of hearing, believing, and then baptizing.
e. Baptism is an outward picture of what has already taken place on the inside at the moment of
salvation (Rom. 6:1-4); therefore it would be pointless to an unsaved individual.
f. Early church history demonstrates that only believers were baptized.
NOTE: This excludes infants or children not old enough to understand or believe.
What about “household” baptisms (Acts 16:15, 31, 33-34; 18:8)? Are children or infants
included in these examples? No, because in these examples we can see that:
1. The Word was preached to “all who were in his house.” This means that only those who
were able to understand and accept the word were baptized (Acts 16:32-34). An infant
cannot understand or accept the gospel.
2. The example of Acts 18:8 demonstrates that the man Crispus believed “together with his
entire house” and afterwards, they were baptized.
5. When are we to be baptized?
Acts 2:41; 22:16—From these examples and those already mentioned, the only thing required
before one is baptized is that he be saved through faith in Jesus Christ.
6. How are we to be baptized?
By immersion:
a. The meaning of the word “baptize” (Gk. bapto) is “to dunk, immerse, sink.”
b. Biblical examples of baptism teach immersion (Mk. 1:9-10; Jn. 3:23; Acts 8:36).
c. Baptism by immersion best fits what baptism symbolizes: our union with Christ in His death,
burial, and resurrection (Rom. 6:1-4).
d. Immersion was the normal mode of baptism in the early church.
e. Conclusion: The mode of immersion seems to be most consistent with the scriptural evidence
and the basic meaning of the word “baptize.”

IV. The Purpose of the Church (Matt. 28:18-20)

The question: Why did Christ leave the church here?

The answer: Matt. 28:18-20. That is the mission of the church. Teaching, fellowship and worship
(all of which are an essential part of the church) are not the purposes of the church; they are the
means to the end of making disciples of all nations. All of the activities of the church gathered
have the purpose of equipping, motivating and energizing the church (corporately and
individually) to fulfill that singular purpose of making disciples of all nations.

A. Gathered: Ministering to the Body

There are three basic ways that the body of Christ ministers to each other:
1. TEACHING
a. Members of the early church steadfastly devoted themselves to the apostles’ teaching (Acts
2:42).
b. The church leaders were constantly teaching (Acts 5:21, 25, 28; 11:26; 15:35).
c. The goal of teaching was to promote the spiritual maturity of the believer (Col. 1:28; 2 Tim.
2:2).
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2. FELLOWSHIP
a. This fellowship is seen in the term “one another” (cf. Rom. 12:5, 10, 16; 13:8; 14:13, 19; 15:5,
7, 14).
b. The early church had fellowship in prayer (Acts 2:42; 4:31; 12:5, 12), in the Lord’s Supper
(2:42, 46), and in sharing meals (2:46).
c. This fellowship was daily (Acts 2:46).
3. WORSHIP
a. As mentioned, the Lord’s Supper was a vital part of the worship of the early church (Acts 2:42;
1 Cor. 11:17-34).
b. Prayer was an important part of worship (Acts 4:23-31; 12:5, 12).
c. Scripture reading had a central part in the church gathered (Acts 4:24-26; 1 Tim. 4:13).
d. Preaching of the Word was commanded (2 Tim. 4:1-2).
e. Singing was also a sincere expression of worship (Acts 16:25; Eph. 5:19; Col. 3:16).
B. Scattered: Ministering to the World
1. The early church did not seek to carry out its evangelism within the confines of a building (they
didn’t have any), but rather out in the world.
2. Foundation for evangelism is Christ’s command (Matt. 28:18-20; Acts 1:8).
3. Individuals went out and evangelized (Acts 8:4).
4. The church sent out missionaries (Acts 13:1-3; 15:36-41).

V. Church Discipline

A. The PURPOSE of Church Discipline

1. To keep the church PURE (1 Cor. 5:1-8; 1 Tim. 5:19-20).
2. To RESTORE a sinning brother/sister (Gal. 6:1-2; Matt. 18:15-17; 2 Cor. 2:5-8).
B. The PROCEDURE of Church Discipline (Matt. 18:15-17).
Four steps:
1. Private confrontation (v. 15).
2. Another attempt with two or three (v. 16).
3. Take it to the church (v. 17).
4. Dismiss individual from the church (v. 17; also see 1 Cor. 5:9-13).
C. The ATTITUDE of those Confronting: Humility and love (Gal. 6:1; Jn. 13:34-35).

VI. Spiritual Gifts

A. The Nature of Spiritual Gifts

1. The source of spiritual gifts: The Triune God
a. The Holy Spirit (1 Cor. 12:4, 7-11)
b. The Lord Jesus Christ (1 Cor. 12:5)
c. The Father (1 Cor. 12:6)
2. The possessors of spiritual gifts: Every believer (1 Cor. 12:7, 11; 1 Peter 4:10; Rom. 12:4-6)
3. The purpose of spiritual gifts:
a. Edification of the Body of Christ (1 Cor. 12:7; 14:12; 1 Peter 4:10)
b. Glorification of God (1 Peter 4:11)
4. The motive for the use of spiritual gifts: Love (1 Cor. 13)

B. A definition of a spiritual gift:

A spiritual gift is a channel through which the Holy Spirit ministers to the Body of Christ.

C. The Provision of Spiritual Gifts

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1. The spiritual gifts referred to in Scripture (Rom. 12:3-8; 1 Cor. 12:7-10, 28-30; Eph. 4:11).
2. The continuation of the spiritual gifts
a. The issue: Are all of the spiritual gifts mentioned in Scripture still active today?
(Continuationist view) or did some gifts (those of a miraculous nature) cease with the passing
of the Apostles (Cesationist view)?
Note: The issue here is not whether God does miracles (such as healings) today. All agree that he can and does
do miraculous things today. The issue is how he does them. Does he do them through an individual who has the
gift to do miracles/healings (like Jesus and the Apostles) or does he do them in response to the prayers of his
people according to his will?
1) Continuationist view. Since there is no passage of Scripture that explicitly says that some
of the gifts would cease, we should expect all of the miraculous gifts to be present
throughout the church age.
2) Cesationist view. At least three arguments are put forth in favor of this view: 1) The
purpose of miraculous gifts (healing, miracles) was to authenticate or confirm God’s
spokesman (e. g., Ex. 3:1-9; Jn. 3:2; 5:36; Acts 14:3; 2 Cor. 12:11-12; Heb. 2:3-4) and thus
were associated with the giving of special revelation. Since the giving of special revelation
ceased with the close of the NT, these gifts passed away with the Apostles because they
became obsolete. 2) There is a glaring lack of similarity between the miraculous “gifts”
practiced today with those we see in the New Testament (for example, healings were
instantaneous and complete of real, verifiable illnesses like blindness, deafness, paralysis,
etc.). 3) Historically, there is no evidence that the miraculous gifts continued after the
Apostles. In fact, the testimony of the early church confirms that they did cease. John
Chrysostom (ca. AD 345-407) and Augustine (AD 354-430) both testify that the
miraculous gifts were not operating during their lifetime. If the gifts had continued
throughout church history, this wouldn’t even be an issue.
b. Conclusion: Any claims regarding miraculous gifts must be evaluated by and compared with
Scripture to see if it really is from God or not.

Resources for further study:

Saucy, Robert. The Church in God’s Program. Chicago: Moody Press, 1972.

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“Then the End Will Come”
Eschatology: The Doctrine of Last Things

Because there is much divergence in this area of doctrine, and because some things are not crystal clear, some
assume that eschatology should be given a lesser importance than other areas of biblical truth. Is there any
area of doctrine that has not been debated? Think of the Trinity, or the nature of the person of Christ, or
church government, or predestination, or eternal security, or the effects of Adam’s sin. And think of some of
the difficult concepts to interpret in these areas, concepts like the triunity of God, Deity and humanity united
in one Person, the meaning of only begotten, the concept of imputed sin, etc. Yet we do not, nor should we,
shy away from a detailed study of these teachings. Similarly we must not slight what the Bible says about the
future (Ryrie, Basic Theology, 510).

I. Why study Bible prophecy?

The Scriptures have much to say about the end of this age, and that element of the revealed Word of God is as authoritative and
important as any other. Below are a few reasons to study eschatology:

A. Bible prophecy reminds us that God is SOVEREIGN.

Studying prophecy “draws our hearts out in worship to the God who is in complete control and who
will accomplish His will in history” (Ryrie, 510).

B. Bible prophecy MOTIVATES us to holy living (1 Jn. 3:3).

C. Bible prophecy helps us establish proper PRIORITIES (2 Pet. 3:10-13)

Many of God’s children seem to make decisions about what they will do with their lives with no conscious thought
concerning the kingdom to come. Those, however, who do live with an awareness of the coming kingdom of God, with its
joys and rewards, think differently regarding the use of their time, money, and resources. The goals and purposes of life are
often altered by an understanding of future realities. Prophesy can assist us in making better choices in the present as it
reminds us of things that have eternal value (Benware, Understanding End Times Prophesy, 14).

D. Bible prophecy gives us hope and joy in the midst of AFFLICTION (Titus 2:13; Rom. 8:18; 2 Cor.
4:16-18).
E. Bible prophecy gives COMFORT to sorrowing Christians (1 Thess. 4:13-14; John 14:1-4)
F. The Bible has much to say about the FUTURE. To neglect the study of the future is to ignore a
massive amount of Scripture. Notice these statistics:
(Taken from J. Barton Payne, Encyclopedia of Biblical Prophecy)
 The amount of predictive prophecy in the Bible: 8,532 verses (of a total of 31,124). This includes
typological passages (passages which foreshadow something to come).
 Therefore, 27% of Scripture was deliberately predictive when written (28.5% of the OT, 21.5% of
the NT).
 Amount of predictive material, not including types (17.5%)
 Books with no predictive matter: Ruth, Song of Solomon, Philemon, 3 John.
 Books with most predictive matter (by verses): Ezekiel (821); Isaiah (754); Matthew (278);
Revelation (256); Luke (250).

Some have counted 333 distinct prophesies which were fulfilled at the first coming of Christ (The
chances of this happening by accident may be computed to 1 in 87,000 followed by 90 zeroes.) But
for every verse in Scripture which speaks of Jesus’ first coming, there are eight verses which speak of
his second coming.

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G. In spite of all this, the doctrine of eschatology is widely disregarded today, even among Bible-
believing Christians. Many speak of eschatological studies with open contempt, insisting that the
Bible doesn’t say anything for sure concerning such matters, that “speculation” concerning such
matters—though interesting to many—has often proven divisive and destructive, and that therefore it
is best to neglect any significant focus on such matters.

A more biblical attitude: acknowledge and avoid the abuses and distortions to which eschatology is
perhaps unusually liable, but be faithful to the stewardship of 2 Tim. 3:16-17, and hungry for the
blessing promised in Rev. 1:3, 22:7.

II. Definition of Eschatological Terms

A. Millennium: “One thousand years”—specific reference to the thousand year reign of Christ (Rev. 20)
B. Premillennialism: The second coming of Christ to the earth to set up his kingdom comes BEFORE
the millennium.
C. Postmillennialism: The second coming of Christ takes place AFTER the millennium—no literal
physical reign of Christ on the earth.
D. Amillennialism: The belief that the church is NOW in the millennium—no literal physical reign of
Christ on the earth.
E. Pretribulationalism: The church is raptured BEFORE the seven year tribulation.
F. Midtribulationalism: The church is raptured in the MIDDLE of the seven year tribulation.
G. Posttribulationalism: The church is raptured at the END of the tribulation.

III. The Issue of Interpretation (or “Hermeneutics”)

A. Much of the confusion regarding biblical eschatology arises from the fact that many have embraced a
contrived and flawed hermeneutic when dealing with passages of the Bible which are predictive of
events yet to be fulfilled.
B. This confusion has yielded three distinguishable schools of eschatological thought, summarized in the
table below (note that all the different views on the rapture, tribulation, etc. fit into one of these three
categories):

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The Three Eschatological Categories

Title Historical Sketch Very Brief Synthesis Hermeneutical
Distinctives

Premillennialism  Prevailed in 1) There is an extensive end-time drama 1) A consistently literal (normal)

unsystematized form described in Scripture hermeneutic (grammatical-
until the 4th century 2) That drama includes a time of great horrors historical method)
 Rejected & on earth (Tribulation) which will bring Israel to 2) The NT is to be interpreted in
eclipsed with conversion repentance; this is followed by a 1000-year light of the OT
of Roman emperor, kingdom in which the glorified King Jesus rules 3) Israel is distinct from the
Romanization of literally over a physically restored earth, Israel Church
Christianity is exalted among the nations, the knowledge of 4) Rev. 6-19 are to be
 Revived in 19th cent., the LORD covers the earth as the waters cover understood as future
dominant in Bible the sea.
Conference movement, 3) At the end of 1000 yrs, a final rebellion will
Fundamentalist be put down by Christ, and then the earthly
controversies kingdom will be handed up to the Father
(eternal state)

Amillennialism  Developed in the 3rd and 1) The Kingdom prophesies of Scripture must 1) An inconsistent hermeneutic
4th cent. be interpreted in light of the NT teaching that it —some prophetic portions are
 Prevailed through much is a “spiritual,” non-literal kingdom (Lk. 17:21; literal, some “spiritualized”
of church history Jn. 18:36), the “rule & reign of God in the hearts 2) The OT is to be interpreted in
 Embraced by the of believers.” light of the NT
Reformers (therefore 2) That kingdom was inaugurated at Calvary, is 3) The Church has taken the
often identified with in existence today. place of Israel, inherited all the
“Reformed Theology,” 3) There will be no “program” of end-time blessings promised to her
though there is no events; rather, there will be a “general (“Replacement Theology”)
necessary connection) resurrection” of all men, followed by a 4) Treats Rev. 6-19 as either:
judgment to determine eternal destiny, and the  Fulfilled throughout this age
commencement of the eternal state. (“historicist”), or
 entirely fulfilled in the 1st cent;
Jesus 2nd coming occurred in 70
AD at destruction of the Temple
(“Preterist”)

Postmillennialism  Developed in the 1) Kingdom will come not b/c of supernatural 1) Very inconsistent hermeneutic
17th cent., as result of intervention by Jesus, but by gradual (in some cases, an unbelieving
spirit of optimism “Christianization” of civilization hermeneutic)
regarding man’s 2) Some postmils: preaching Gospel will lead to 2) Born more of the spirit of an
(Church’s) ability to conversion of the world. This is conservative age than any sort of exegetical
reform and perfect postmil. view (Augustinian view of man, effort
culture preached a pure gospel). 3) No future for Israel
 Almost totally 3) Others: social reform, energized by a liberal, 4) Treats Rev 6-19 symbolically
demolished by 2 world anti-supernaturalistic brand of earthly minded (only a picture of a cosmic
wars in 1st ½ of 20th cent. Christianity, will rid world of crime, poverty, struggle between good and evil;
 Some revival in warfare, thus produce a utopian age. This is no relationship to historical
the Reconstructionist liberal postmillennialism (Pelagian view of man, reality)
(Theonomist) movement preached a “social gospel,” spoke of “nurturing”
of late 20th cent. people into Christianity).

Chart by Douglas Bookman

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C. Some key biblical passages to consider
A careful study of the biblical revelation concerning eschatology will result in a broad outline of end-
time events which can be understood and which ought to animate the believer to steadfastness,
obedience and anticipation.

1. Daniel 2 & 7—Four Gentile Kingdoms to Rule over Israel

a. These two passages predict a series of 4 Gentile world kingdoms (Babylon, Medo-Persia, Greece,
Rome) which will rule over Israel (“the times of the Gentiles,” Lk. 21:24); that period will culminate
with the coming of Messiah who will destroy those kingdoms and establish a fifth world kingdom—a
kingdom of universal righteousness in which Israel will be exalted.
b. The final stage of the 4th kingdom will be dominated by an unspeakably terrible “little horn,” who will
greatly trouble the nation of Israel, but who will finally be destroyed by Messiah.
c. These prophesies removed the possibility of the “any moment” appearance of the Messiah for the OT
saint.

2. Daniel 9:24-27—The Prophesy of the Seventy Weeks

a. This prophesy establishes a time table for the establishment of the Messianic Kingdom, based on a
succession of 70 periods of 7 years each—a total of 490 (prophetic, or 360-day) years of Messianic
anticipation.
b. There is a gap of time between the 69th and 70th week; this gap is unspecified as to duration, but two
important events transpire during that gap—Messiah is “cut off” (slain), and the city of Jerusalem is
destroyed by the people of the 4th empire (Rome).
c. The 70th week (7 years) will be necessary to bring Israel to repentance. That 70 th week will begin when
the “prince” (the “little horn” of Dan. 7) confirms a covenant with Israel allowing the people to
recommence their sacrificial services in the temple; but in the middle of that “week” (3.5 years) he will
break the covenant, cause the sacrifices to cease, and turn on Israel in hatred and destructive vengeance.

3. Matthew 24, 25—The Olivet Discourse

a. The disciples asked for “signs” of Jesus’ 2nd coming; he describes the first half of the 70th week (i.e., of
the tribulation period, cp Rev. 6).
b. Jesus insists the drama could come at any time (i.e., that it is imminent), and that his disciples must
always be ready for the curtain to go up on the great end-time drama.

4. John 14:1-6—The Upper Room Discourse

a. On the night before his crucifixion, Jesus tells his disciples plainly that he is going away for a time (he
had hinted at this earlier, but now he tells them explicitly), and that he will return to take them to be
with him.
b. This is an important step in the progress of revelation concerning the end-times. First, the doctrine of
two comings (once to die, a second time to reign) was hidden in earlier revelation, but was made known
explicitly at this point. Second, when he comes to take his disciples, he would not come to establish his
kingdom but would take them to be with him where he was preparing a place for them (“my Father’s
house,” i.e., heaven). This indicates a gap between the time he comes and takes his disciples and when
he comes to earth to establish his kingdom.

5. Revelation 6-19—The Things Which Are to Take Place After This

a. In remarkable detail, Jesus lays out the events of the end-time drama which will be necessary to bring
Israel to repentance and thus to prepare the earth for the coming and reign of Messiah.
b. Clearly, the coming of Jesus is not a single, point-in-time event (though there will be one single
moment when he physically appears, Rev. 19:10). Rather, there is a great and extensive drama,
stretching over 7 years, which together will constitute “the second coming of our Lord” (i.e., the
parousia).

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c. The book of Revelation is essential to a proper understanding of eschatology. Though difficult, it is not
impossible to understand. More than any other book of the Bible, it depends upon figures and concepts
previously revealed and recorded in earlier books of the Bible.

Important note: There are many details in the drama of end times events which are unrevealed (the
identity of the Man of Sin, meaning of 666, etc.). In some cases, there are sufficient hints and
implications to suggest some of those details (e.g., that living Christians will be taken out of the world
before the tribulation commences—i.e., the “pre-tribulational rapture”). But those inferred details and
elements must never be embraced with the same certainty as those elements which are clearly
revealed.

IV. A Survey of the Views on the Millennium

A. Premillennialism

Premillennialism is the view that holds that the second coming of Christ will occur prior to the millennium, which will see the
establishment of Christ’s kingdom on this earth for a literal one thousand years (Ryrie, 522).

Two types of Premillennialism:

1. Covenant or “Historic” Premillennialism (“Covenant” because held by some covenant

theologians)
a. Basic Tenets:
1) Premillennial in that they believe that the Lord sets up His literal earthly kingdom after he
returns.
2) Most believe that the 1000 years are literal though some believe it to just be a long period
of time.
3) This view is based entirely on Revelation 20:1-6 and does not go to the Old Testament at
all to support the idea of the Messianic Kingdom.
4) Covenant Premillennialism fails to make a clear distinction between Israel and the church.
5) Since the pretribulation rapture is connected to a clear distinction between Israel and the
Church, and since Covenant Premillennialism does not make that distinction, this view
teaches that the Church will go through the tribulation (i.e., they are “posttribulational” in
their view of the rapture).

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Historic /Covenant Premillennialism

Christ

“Catching up” of believers to be

with Christ, immediately return
with Him to Earth

Believers

Church Age Tribulation Millennium Eternal State

Resurrection of Resurrection of unbelievers

believers Judgment

b. Weaknesses:
1) This view spiritualizes the Old Testament prophecies made to Israel and applies them to the
church which is viewed as spiritual Israel. This is an inconsistent way to interpret Scripture
—some passages take literal and some non-literal (when the literal sense makes sense).
2) It fails to give Israel its proper place in the program of God. The unconditional covenants
made to Israel require that Israel as a nation be the recipient of certain blessings (see Gen.
12:1-3; 15:12-21; 17:1-8; 2 Sam. 7:8-16; Ps. 89:3-4, 19-37; Jer. 23:5-8)
3) This view relies completely on Revelation 20:1-6 for the idea of the millennial kingdom.

2. Dispensational Premillennialism (AKA, Futuristic Premillennialism, Pretribulational

Premillennialism)
a. Basic elements:
1) Christ returns to this earth before the establishment of the millennial kingdom.
2) Believes in two resurrections, separated by a long period of time.
a) First resurrection made up of the righteous before the millennial kingdom begins (Rev.
20:4-6)
b) The second resurrection made up of the wicked takes place at the end of the millennial
reign of Christ (Rev. 20:5)
3) The millennial kingdom is a literal kingdom which will exist on this present earth.
4) The purpose of the millennial kingdom is to fulfill the covenant promises made to Abraham
and his descendants (see number 7 below).
5) The millennial kingdom will be established only after human worldly kingdoms have come
to an end (Dan. 2, 7).
6) Dispensational Premillennialism emphasizes a consistent literal/normal interpretation of all
portions of Scripture.

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7) This view takes seriously the kingdom promises in the Old Testament which were made to
the nation of Israel that have yet to be fulfilled (2 Sam. 7:8-16; Ps. 89:3-4, 19-37; Isa. 2:1-
4; 9:1-7; 11:1-16; 14:1-3; 16:1-5; 24:21-23; 27:2-13; 32:15-20; 49:22-26; 60:1-22; 61:4-11;
62:1-12; Jer. 3:14-18; 23:3-8; 30:4-11, 18-22; 31:10-14, 31-40; 32:36-44; 33:14-26; 50:4-6
and many more).

Dispensational Premillennialism
Christ “Catching up”
of believers to
be with Christ
7 years

Christ returns
Believers with believers

Church Age Tribulation Millennium Eternal State

Resurrection of Resurrection of unbelievers,

church age Judgment
believers

3. Common objections:
a. Premillennialism is based on one passage (Rev. 20).
But, see 7 above. This objection would only be true of Covenant Premillennialism. This view
is based primarily on the covenants and kingdom promises made to Israel in the Old
Testament.

However, it is incorrect to imply that Dispensational Premillennialism is built solely on Revelation 20. The fact is
that writer after writer and prophet after prophet in the Old Testament detailed what the kingdom of the Messiah
would be like. The mural they painted portrayed with clarity and detail a king from David’s line ruling Israel and
all the nations in truth and righteousness. The volume of material on the millennial kingdom is great, and the
objection that Premillennialism rests on Revelation 20 is incorrect. Without Revelation 20 Premillennialism would
still be a clear, well-developed theology, lacking only the information on the length of the kingdom of Messiah
(Benware, 98).

b. Jesus’ kingdom is not of this world (Jn. 18:36).

But, there is a difference between being “of this world” and being “in this world” (see Jn.
17:11-16).

c. Israel displaces the church and becomes too prominent in the kingdom.

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But, the church will have a prominent role in the kingdom—ruling the kingdom with Christ.
Israel is important in God’s plan and He must fulfill the promises He made to them because He
cannot lie.

B. Amillennialism
The a- in Amillennialism negates the term; hence, Amillennialism means that there will not be a literal, future
millennium. Amillennialists do not deny the literal return of Christ, but they reject a literal thousand-year reign
of Christ on the earth. According to Amillennialism, the kingdom of God is present in the church age, and at the
consummation of the present age, the eternal state is inaugurated without any intervening millennium (Enns,
380).
1. Basic Tenets:
a. The millennial kingdom began at the first coming and will continue till the second coming.
1) Christ is today reigning in the church in the hearts of believers and souls of believers in
heaven.
2) The thousand years of Rev. 20 should not be taken literally.
3) Rev. 20 is not future but present.
b. The binding of Satan in Rev. 20:1-3 took place at Christ’s first coming and continues to His
second coming.
c. The “first resurrection” (Rev. 20:4-6) is a spiritual (not literal) resurrection equal to the new
birth of a believer.
d. The present age will get worse, not better.
e. There will be one resurrection and one general judgment of believers and unbelievers at the
time of the second coming. These all occur at the same time.
f. After the resurrection and judgment, the eternal state will begin.

Amillennialism
Christ

Church Age = Millennium Eternal State

Revelation 20:1-6 is now Resurrection of believers

Resurrection of unbelievers
Judgment
New Heaven, new Earth

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2. Evaluation of Amillennialism
a. The amillennial method of interpretation which spiritualizes prophetic passages is weak.

…when an interpreter leaves literal interpretation, he also leaves the guidelines and restraints of history and grammar.
There is truth to the idea that when one spiritualizes the Scriptures the interpreter becomes the final authority instead
of Scripture itself….But to reiterate, if literal interpretation is consistently applied to the prophetic portions of
Scripture, one will arrive at the premillennial position (Benware, 110).

b. The amillennial interpretation of Satan’s binding (Rev. 20:1-3) is meaningless. (see 1 Jn.
5:19).
1) Satan has always been restricted because he is under the authority of God (Job. 1-2).
2) Satan does have a large measure of success in this present age in hindering the gospel (2
Cor. 4:3-4; Eph. 2:1-3; 1 Tim. 4:1; 2 Tim. 2:24-26; 1 Jn. 3:8-10; 1 Thess. 2:18; Acts 5:3).
3) Satan will lose all his power to act on this planet during the millennial reign.
4) The abyss is a real place and should not be spiritualized away as though it had no meaning
(Lk. 8:31; Rev. 9:1-2, 11).
5) The “chain” though somewhat figurative, confines and renders Satan powerless. The angel
shuts the abyss and seals it over Satan—total confinement.

A normal reading of the text of Revelation 20:1-3 and an exegesis of all the statements in that text do not support
a present, partial restriction of Satan. Rather, it points to a future, complete confinement of Christ’s adversary, the
devil (Benware, 113).

c. The amillennial interpretation of “1000 years” in Revelation 20 as a figure for an indefinite

time between the first and second coming is inadequate.
1) The phrase “1000 years” used six times in this passage.

One wonders how much clearer God could be if He wanted to communicate that Messiah’s kingdom was to last
for a thousand years (Benware, 114).

2) Many numbers in the book of Revelation should be taken literally.

3) There are other ways to indicate an indefinite length of time (e.g., Rev. 20:3).
d. The amillennial interpretation of the first resurrection as being born again is weak.
1) Since the context of Revelation 20 indicates that the second resurrection is a literal physical
resurrection, there is no reason to see the “first resurrection” as being anything other than a
physical resurrection.
2) Chronologically, the passage says that individuals are martyred and then resurrected.
According to the amillennial interpretation, individuals would be martyred and then be
born again! This is meaningless.
e. Amillennialists have no good interpretation for the loosing of Satan at the end of the
millennium (Rev. 20:3, 7).
f. Amillennialists deny the promises of the major biblical covenants and kingdom promises to
Israel. In so doing, they disregard a major section of the Bible, i.e., the Old Testament
prophets.

C. Postmillennialism
Loraine Boettner (a postmillennialist) gave a good definition of postmillennialism:
That view of last things which holds that the kingdom of God is now being extended in the world through the
preaching of the Gospel and the saving work of the Holy Spirit in the hearts of individuals, that the world is
eventually to be Christianized, and that the return of Christ is to occur at the close of a long period of
righteousness and peace commonly called the “Millennium.”…The second coming of Christ will be followed
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immediately by the general resurrection, the general judgment, and the introduction of heaven and hell in their
fullness (The Millennium, 14).
1. Basic tenets:
a. The return of Christ takes place after the millennium.
b. The 1000 years of Revelation 20 is not a literal length of time.
c. The kingdom is the spiritual rule of Christ in the hearts of believers, not a literal earthly reign
of Christ.
d. The world will become better and better as the gospel spreads which will result in the world
ultimately becoming “Christianized.”
e. Revelation 20 is spiritualized.
1) The 1000 years is symbolic.
2) Satan is no longer effective in deceiving the nations.
3) The first resurrection is something other than a physical resurrection.
f. A sudden increase of evil will occur at the end of the millennium.
g. Many Bible passages should be interpreted allegorically or spiritually, not literally.
h. A general resurrection and a general judgment will occur after the millennium.

Postmillennialism
Christ

Church Age Millennium Eternal State

Resurrection of believers
Resurrection of unbelievers
Judgment
New Heaven, new Earth

2. Evaluation of Postmillennialism
(Much of the evaluation of Amillennialism could be repeated)
a. Practically, it is impossible to see how the world is becoming more righteous and submissive to
the Bible.
b. Biblically, numerous passages teach that spiritual and moral conditions will worsen as the end
of the age approaches (i.e., Matt. 24:4-14; 2 Tim. 3:1-5).
c. Biblical support for this view is almost non-existent.

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V. An Overview of Future Events

A. The Rapture of the Church (Jn. 14:1-3; 1 Thess. 4:13-18; Rev. 3:10)
1. The first event in the series of future events is the rapture.
2. The Lord returns from heaven and will suddenly and supernaturally remove the church.
3. Those Christians who have died during the church age will be raised and taken to heaven.
B. The Judgment Seat of Christ (Rom. 14:10; 1 Cor. 3:11-15; 2 Cor. 5:10)
1. Immediately following the rapture the judgment seat of Christ will take place in heaven.
2. Sometimes called the “bema seat,” this judgment will evaluate the quality of the works of all the
church saints to determine rewards:
 Good and acceptable—rewards
 Worthless—loss of rewards
3. Following the judgment seat and before the second coming to earth, the marriage of the lamb takes
place (Rev. 19:9).
C. The Tribulation
1. The tribulation is a seven year period of judgment on earth following the rapture of the church.
2. Sometimes called the “70th week of Daniel,” and begins when the Antichrist signs a treaty with
Israel (Dan. 9:24-27).
3. The seven years is divided into two distinct parts of three and one-half years each (Rev. 11:3; 12:6,
14; 13:5; Dan. 7:25; 9:27).
4. Two primary purposes for the tribulation:
a. To bring the nation of Israel to repentance and into the New Covenant (Jer. 30:7-9; Zec. 13:8-
9)
b. To judge the wicked people of the nations (Jer. 25:30-32; Rev. 3:10; 6:15)
5. Satan, using the Antichrist, will attempt to destroy God’s people and cause all earth’s people to
worship him.
D. The Second Coming of Christ to Earth
1. The tribulation ends when Christ comes in power and glory from heaven to the earth (Rev. 19:11-
21).
2. Four important events occur in connection with the second coming of Christ:
a. Judgment of living gentiles (Joel 3:1-2; “Sheep and Goats Judgment,” Matt. 25:31-46)
b. Judgment of living Israel (Ezek. 20:34-38; “Wise and Foolish Virgins,” Matt. 25:1-13)
c. The resurrection and rewarding of Old Testament saints and Tribulation martyrs (Rev. 20:4-6;
Dan. 12:1-2, 13; Matt. 8:11)
d. The binding of Satan (Rev. 20:1-3)
E. The Millennial Kingdom of Jesus Christ (Rev. 20:3-6)
1. The great unconditional covenants God made with Abraham and his descendants will be fulfilled.

Every promise made by God will be accomplished, and Israel in particular and Gentiles in general will enjoy
the blessings of Christ’s rule (Benware, 151).

2. The conditions of the Millennium will depict a perfect environment both physically and spiritually.

It will be a time of peace (Mic. 4:2-4; Isa. 32:17-18); joy (Isa. 61:7, 10); comfort (Isa. 40:1-2); and no
poverty (Amos 9:13-15) or sickness (Isa. 35:5-6). Because only the believers will enter the Millennium, it
will be a time of righteousness (Matt. 25:37; Ps. 24:3-4); obedience (Jer. 31:33); holiness (Isa. 35:8); truth
(Isa. 65:16); and fullness of the Holy Spirit (Joel 2:28-29) (Enns, p. 393).

3. Kingdom will be made up of people with resurrected bodies and mortal bodies.
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4. At the beginning, only believers will enter into and inhabit the kingdom, though some children
born in the kingdom will eventually rebel against Christ’s rule (Rev. 20:7-10).
F. The Final Judgments
1. Final judgment of Satan and fallen angels (Rev. 20:10)
2. The “Great White Throne Judgment” of all unbelievers (Rev. 20:11-15)
3. Judgment of the heavens and the earth (2 Pet. 3:7-10)
G. The Eternal State (Rev. 21:1-22:5)

Overview of Future Events

Two events take place in heaven after the
rapture:
Christ 1) Judgment seat of Christ (2 Cor. 5:10)
2) Marriage supper of the Lamb (Rev.
“Catching up” 19:7-9)
of believers to
be with Christ 7 years
(1 Thes. 4:17;
Jn. 14:3)
Christ returns with
Believers believers (Rev. 19:11-21)

Church Age Tribulation Millennium Eternal State

Resurrection of 4 events between Second Coming and the Resurrection of all unbelievers,
church age Millennium: Final Judgements:
1) Judgment of living gentiles (Joel 3:1- 1) Final judgment of Satan and
believers who
2;Matt. 25:31-46) fallen angels (Rev. 20:10)
died 2) Judgment of living Israel (Ezek. 20:34-38; 2) The “Great White Throne
(1 Thes. 4:16) Matt. 25:1-13) Judgment” of all unbelievers
3) The resurrection and rewarding of Old (Rev. 20:11-15)
Testament saints and Tribulation martyrs 3) Judgment of the heavens and
(Rev. 20:4-6; Dan. 12:1-2, 13; Matt. 8:11) the earth (2 Pet. 3:7-10)
4) The binding of Satan (Rev. 20:1-3)

Resources for further study:

Benware, Paul N. Understanding End Times Prophesy. Chicago: Moody Press, 1995.

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