|
In support of this outline and chart, consider the following three points of Scripture:
(1) Scripture teaches that at the Great White Throne of Judgment, everyone who is not in
the Book of Life is condemned to the lake of fire (Rev. 20:15). Scripture also teaches
that the resurrection is a thousand years prior (Rev. 20:4).
(2) Scripture teaches that “many,” but not all, of the unjust are resurrected right
after the great tribulation (Dan. 12:1-3, John 5:25,28-29.) Both the just and the unjust
are resurrected at the same time. For those who would say that a thousand years is inserted
between the resurrection of the just and the unjust, John 5:28 says, "For an hour is coming
when all those who are in the tombs will hear his voice." Also, the timing of
Dan 12:1-3 is explicitly tied to the great tribulation.
(3) Daniel 12:1-3 teaches that even the resurrected unjust are in the Book of Life, at
that time. They are "delivered" or "escape" from the grave simply because their names are
in the Book of Life. Since the resurrected unjust are in the Book of Life, they certainly
have an opportunity for salvation. As long as their names are still in the Book of
Life at the end of the millennium, they will be saved.
(ESV) Daniel 12:1b-3 But at that time your people shall be delivered [escape], everyone
whose name shall be found written in the book. [2] And many of those who sleep in the
dust of the earth shall awake, some to everlasting life, and some to shame and everlasting
contempt. [3] And those who are wise shall shine like the brightness of the sky above; and
those who turn many to righteousness, like the stars forever and ever.
The Hebrew word used for “delivered” is better translated as “escape.” Some will argue
that Daniel 12:1 says those who are “delivered” or “escape” are being delivered from the
great tribulation. Pre-tribulation rapture advocates like to interpret it this
way. However, Scripture teaches that the saints are defeated during the great
tribulation (Dan. 7:25, Rev. 13:5-7). These saints are also in the Book of Life.
Therefore, Daniel 12:1 cannot be saying that those in the Book of Life are all delivered
from the great tribulation. Those in the Book of Life are “delivered” or “escape” from
the grave. According to the verse, some who escape the grave are raised to everlasting
life. Others who escape the grave are raised to shame and contempt. But not all who are in
the grave escape. According to the verse, “many” awake, but not all. What then, is the
criterion given for being raised? Apparently, it’s not an issue of being just or
unjust. Those who are in the Book of Life are the ones who escape from the grave.
(ESV) John 5:25 "Truly, truly, I say to you, an hour is coming, and is now here, when
the dead will hear the voice of the Son of God, and those who hear will live.
Jesus said “my sheep hear my voice” (John 10:27). But many of Christ’s sheep are
still lost (Mat. 10:6, 15:24, Luke 15:4-6). It’s only the people who hear Christ’s voice
from the grave that are raised, according to John 5:25. However, according to
verses 28 and 29, those who hear Christ’s voice include both those who have done good, and
those who have done evil. The word “all” in this verse is qualified by verse 25. It’s
only those who hear who will live. And it’s only Christ’s sheep who hear his voice.
(ESV) John 5:28-29 Do not marvel at this, for an hour is coming when all who
are in the tombs will hear his voice and come out, those who have done good to the
resurrection of life, and those who have done evil to the resurrection of judgment.
For those who say that the unjust are not raised until after the millennium, I would
point out that each of these verses say all this happens at an “hour” that is to
come. We should not stretch this hour into a millennium. And it’s not two different
hours separated by a millennium. The unjust, who hear Christ’s voice, are raised at
the start of the millennium along with the righteous. They then have the opportunity
to accept Christ and to mature in Christ during that time. The righteous, on the other
hand, will reign as kings and priests with Christ during the
millennium (Rev. 1:6, 2:26-27, 5:10, 20:6).
But what about the fact that “all” who are in the tombs will hear Christ’s voice
and come out? How does this reconcile with what Christ said just three verses
earlier, that “those who hear will live?” How is it that only those who hear will
live, and yet all who are in the tombs will hear and come out? Are all the dead in
literal tombs? Or is tombs simply a metaphor? Could it be that being in a tomb is a
metaphor for those awaiting the resurrection? Could it be that those who do not hear
Christ’s voice are not metaphorically in their tombs?
To be buried in a tomb generally meant that you were wealthy. The poor were
cremated. This is not to say that only the wealthy will be resurrected. However, the
belief in the resurrection was certainly a strong reason that people who could
afford it, chose to be buried in tombs. The Greek word for “grave” is
Hades. Many (but not all) in the “dust of the earth” will awake. I believe that
it’s significant that Jesus uses the word “tomb” here instead of simply saying
Hades. Everyone in the metaphorical “tomb” will hear Christ’s voice because they
await resurrection. But not everyone in the “grave” will be resurrected.
Putting it all Together
If we interpret John 5:25-29 in light of Daniel 12:1-3, then it all comes
together. Not everyone is raised. Only those in the Book of Life are raised. These
are Christ’s sheep. The Book of Life is simply a list of all Christ’s sheep. But
some of Christ’s sheep are still lost. Many of Christ’s sheep were children and
infants when they died. Others had not yet heard about Christ when they died. Others
had heard, but had not yet fully understood the gospel.
They are still Christ’s sheep as long as they are in the Book of Life. Christ
only gives up on His sheep if they willfully and knowingly reject His
salvation. Until then, he still considers them to be His sheep. Not even death
changes this fact. Unless and until they willfully and knowingly reject
Christ’s salvation, they will remain in the Book of Life during the
millennium. Many, however, will reject Christ during the millennium, while He
reigns as the literal King of the world. We can see this in Rev 20:7-10, when
Satan is released after the thousand years to tempt the nations again. At that
time, multitudes march against Christ.
The Rest of the Dead
Revelation 20:4-5 says that the souls of those beheaded for not taking
the mark of the beast are resurrected. Nothing is said about those who die in
Christ before the great tribulation. A literal interpretation of these verses
would say that only those who are missing a head are resurrected at the start
of the millennium. And the “rest” of the dead must wait until the end if the
millennium. Of course, this interpretation is not in agreement
with 1 Thessalonians 4:16-17, which says those who are in Christ are all raised
before those who are still alive are gathered.
The interpretation of this verse can be difficult. Pre-millennialists
usually interpret this verse to say that all those who are in Christ are
resurrected at the start of the millennium, and all those not in Christ are not
resurrected until after the millennium. Even though this verse is difficult
to interpret, they impose this interpretation back on the much more simple and
precise verses such as Daniel 12:1-3 and John 5:28-29. The “hour” must either
be stretched into a millennium, or the hour must become two separate hours
separated by a millennium.
(ESV) Revelation 20:4-6 Then I saw thrones, and seated on them were
those to whom the authority to judge was committed. Also I saw the souls of
those who had been beheaded for the testimony of Jesus and for the word of
God, and who had not worshiped the beast or its image and had not received its
mark on their foreheads or their hands. They came to life and reigned with
Christ for a thousand years. [5] The rest of the dead did not come to life
until the thousand years were ended. This is the first resurrection. [6] Blessed
and holy is the one who shares in the first resurrection! Over such the
second death has no power, but they will be priests of God and of Christ, and
they will reign with him for a thousand years.
A much more consistent and reasonable interpretation of these verses would be
that the “rest of the dead” are those who take the mark. This is in the context
of the passage. John only sees those who refused the mark. Therefore, the “rest” are those who take the mark. They are not resurrected. They stay dead, and do
not “come to life” until the Book of Life is opened and they are thrown into the
lake of fire. During the tribulation, those who take the mark of the beast will be willfully and knowingly rejecting Christ. So their names will be blotted from
the Book of Life. This happens to all the wicked, who willfully and knowingly
reject the salvation of our Lord and Savior, Christ Jesus.
Amillennialists believe that the just and the unjust are raised at the same
time. Premillennialists believe that there is a thousand years between the
resurrection and the Great White Throne of Judgment. Both are
correct. Amillennialists are incorrect in saying that the Great White Throne
happens at the resurrection. Premillennialists are incorrect in saying that the
unjust are not raised until after the millennium. Both are incorrect. And
both are correct. The truth hides in the middle.
(ESV) Daniel 12:2 And many of those who sleep in the dust of the
earth shall awake, some to everlasting life, and some to shame and everlasting contempt.
(ESV) John 5:25, 28-29 "Truly, truly, I say to you, an hour is
coming, and is now here, when the dead will hear the voice of the Son of God, and
those who hear will live. ... Do not marvel at this, for an hour is coming when all
who are in the tombs will hear his voice and come out, those who have done good
to the resurrection of life, and those who have done evil to the resurrection of judgment.
(ESV) Acts 24:15 Having a hope in God, which these men themselves accept, that
there will be a resurrection of both the just and the unjust.
(ESV) Hosea 13:12-13 The iniquity of Ephraim is bound up; his sin is kept
in store. The pangs of childbirth come for him, but he is an unwise son, for at the
right time he does not present himself at the opening of the womb.
| |
The Wise |
The Foolish |
The Wicked |
| Dan 12:2 |
Awake to everlasting life. |
Awake to shame and contempt. |
Not the many. Not all are raised. |
| John 5:25,28-29 |
Those who have done good |
Those who have done evil |
Those who do not hear |
| Acts 24:15 |
The Just |
The Unjust |
|
| Rev 20:4-5 |
Represented by those beheaded |
Non-existent at the end of the great tribulation |
The rest of the dead, who take the mark of the beast |
| Hosea 13:12-13 |
|
|
Represented by Ephraim |
A Perfect Plan of Salvation from a Perfect God
Would not a perfect God come up with a perfect plan of salvation? Romans 2:11 tells us that
God does not show favoritism. God loves each and every one of us equally. Would God allow
His one and only Son to die for our sins, and not come up with some way for each and every
one of us to benefit equally from that sacrifice?
God’s character includes love, justice, and impartiality. This plan of salvation, presented
in this book, is the only one that shows no partiality. Some people will receive eternal
life before others. That’s simply part of God’s plan. God uses the first ones saved to
bring the good news of salvation to everybody else. In the scheme of eternity, the order is
not important if all eventually have the same opportunity to hear and accept. God’s perfect
plan does not neglect the majority of all people who have lived; those who have died
without hearing about Christ.
Given God’s character of love, justice, and impartiality, is it reasonable to believe that
Scripture can be literally and naturally interpreted in the way that is presented in this
book, and yet be incorrect? It is reasonable to believe an imperfect plan of salvation over a
perfect plan of salvation for the sake of traditional interpretation?
Jehovah Witnesses and Mormons (The Church of Jesus Christ of Latter-day Saints), both have
systems of salvation that do not include punishment for those who have never heard. It’s my
belief that this is one of the big draws which those two growing churches have. Many people
who know God’s character have big problems with the system of salvation presented by the
mainstream denominations. Mainstream salvation doctrines simply do not fit God’s character.
However, the systems of salvation presented by Jehovah Witnesses and Mormons are also
imperfect and show favoritism. They each offer a greater level eternal salvation for those
who join their church. Everyone who was born before these churches existed would not have
the same opportunity for the same type of salvation. God’s true perfect plan of salvation
shows no favoritism.
A very knowledgeable atheist told me, that if God were to exist, then God would be his
worst enemy. How many people have been deceived about God, and stayed away from the
churches, because of incorrect mainstream doctrinal teachings about salvation?
The Dichotomy of Verses about Salvation
Scripture holds a potentially confusing dichotomy of verses about salvation and
about entering the kingdom of heaven. Notice that all the holiness verses are about
entering or inheriting the kingdom of heaven. The salvation verses are simply
about salvation.
| Salvation |
Inheriting the Kingdom |
| Romans 10:9 – Confess with our mouth that Jesus is Lord, and believe
in our hearts that he was raised from the dead. |
Matthew 5:20 – Unless your righteousness exceeds that of the scribes and
Pharisees, you will never enter the kingdom of heaven. |
| Romans 10:13, Joel 2:31-32 – Everyone who calls on the name of the Lord will be saved. |
Matthew 5:48 – Be perfect as your heavenly Father is perfect. |
| Romans 6:23 – The wages of sin is death. But the gift of God is eternal life. |
1 Corinthians 6:9-10 – Neither the greedy nor drunkards nor slanders will inherit the kingdom of God. |
| Ephesians 2:8-9 – It is by grace that we have been saved, through faith, and this is
not from ourselves. It is a gift from God, not by works, so that no one can boast. |
Galatians 5:19-21 – Here Paul includes sexual immorality, impurity, hatred,
discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy as
sins that prevent one from inheriting the kingdom of God. |
| John 3:16 – Believe on Jesus Christ and you will be saved. |
Ephesians 5:3-5 – Sexual immorality and all impurity or covetousness has no inheritance
in the kingdom of Christ and God. |
| |
Hebrews 12:14 – Without holiness, no one will see the Lord. |
| John 1:12-13 - But to all who did receive him, who believed in his name, he gave the
right to become children of God, who were born, not of blood nor of the will of the flesh
nor of the will of man, but of God. |
The seven letters to the seven churches each have a warning, which says, that it’s
only those who overcome sin that will inherit the kingdom. Each letter gives a different
description of what it means to inherit the kingdom. |
| 2 Corinthians 5:17 - Therefore, if anyone is in Christ, he is a new creation. The
old has passed away; behold, the new has come. |
Revelation 21:7-8 – Only those who overcome sin will inherit the kingdom of God. |
| 2 Corinthians 5:21 - For our sake he made him to be sin who knew no sin, so
that in him we might become the righteousness of God. |
1 John 5:18 - Anyone born of God does not continue to sin. |
| Acts 16:30-31 - Then he brought them out and said, "Sirs, what must I do to
be saved?" And they said, "Believe in the Lord Jesus, and you will be saved. |
1 John 3:6 9 - No one who continues to sin has either seen him or known him. |
| Matthew 10:32 - So everyone who acknowledges me before men, I also will
acknowledge before my Father who is in heaven. |
Matthew 7:21 - Not everyone who says to me, ‘Lord, Lord,’ will enter the
kingdom of heaven. |
Is inheriting the kingdom really the same thing as salvation?
Also, consider John 5:28-29, quoted earlier. How does this verse fit with our
doctrines of salvation by grace and through faith alone? Those who do good are to be
raised to a resurrection of life. Those who do evil are evil are to be raised to a
resurrection of judgment. Many translations even say they are raised to a resurrection
of condemnation. How is this any different than salvation by works, or salvation by
one’s own merit? However, under the New Wine System, this verse is not talking about
salvation. It’s taking about inheriting the kingdom.
Some people have noticed this dichotomy of teaching between Paul’s message of grace
and Jesus’ stark message of holiness, which seems even stricter than that of the
Pharisees and the teachers of the law. The Sermon on the Mount clearly takes the
Ten Commandments, such as to not commit adultery, and brings them to a deeper level. We
are not to look at a woman in lust. Anger toward our brother is tantamount to
murder. Is the message of Jesus truly a message of salvation by grace?
By reading Scripture the way ancient Jews would have read Scripture, it’s possible to
rectify the interpretation that causes this dichotomy of verses. We must understand
that salvation is a journey. Peter said, “Salvation is found in no one else, for there
is no other name under heaven given to men by which we must be saved” (Acts 4:12). In
addition, Jesus said, “I am the way, the truth, and the life. No one comes to the
Father except through me” (John 14:6). The Greek word here for “way” means road. Salvation
is a journey. It’s a path that we must take. For some, this journey does not end
when we die. The journey can continue throughout the millennium. And for many, the
journey will not even begin until the resurrection and Christ returns.
The journey must be the path of Jesus Christ. The path begins with
justification (Rom 5:15-19). When, by faith, we accept Jesus Christ as our Savior, God
credits the atoning sacrifice of Christ on the cross as payment for all our sins, past,
present, or future. But this is only the beginning of our journey toward salvation. We
continue with the process of sanctification (1 Thess 4:3, 5:23, 2 Thess 2:13, 1 Peter 1:2).
Through the Holy Spirit, we are being conformed into the likeness of
Christ (Rom. 8:29-30, Eph. 1:5). The journey ends with the glorification of our
bodies (1 Cor. 15:50). We were saved (Rom. 8:24), we are being
saved (1 Cor. 1:18), and we will be saved (Rom. 5:10). Salvation must include
justification, sanctification, and finally the glorification of our bodies. For
those who are mature in Christ, the glorification of our bodies will happen when
Christ returns. For many, however, the glorification of their bodies must wait until
they are entirely sanctified during the millennium.
The road toward salvation is the maturing process whereby we “work out our salvation
with fear and trembling” (Phil 2:12). But not all those who are justified in Christ
seem to take this part of the salvation process seriously. These are known as carnal
Christians. This word comes from the King James Version, especially
in 1 Corinthians 3:1. Modern-day translations render it as fleshly, or worldly.
From 1 Corinthians 2:14 to 3:3, Paul outlines three types of people. In verse 14 of
chapter 2, Paul speaks of the natural man. In verse 1 of chapter 3 Paul speaks of the
fleshly (carnal) man. Third, in verse 15 of chapter 2, Paul speaks of the spiritual
man. This is Paul’s letter to the problem-ridden church at Corinth. Paul addresses
them as carnal Christians. Yet Paul makes it clear that they are saved (1 Cor 1:2 9).
Just how much sanctification is required before we can reach the end of the road
to receive glorified bodies? Do those who die carnal reach the end of the road without
traveling over it? Some would hold that the initial justification of Christians is
all that matters. After all, they say, what could we possibly add to the blood of
Christ? How can the blood of Christ need anything else?
Many Protestants of the Reformation, with emphasis on grace, will argue that while
we should be sanctified, it’s not required for salvation. They claim, “Once saved
always saved.” Some will compromise and say that those who remain carnal were not
saved in the first place. But this is just another way of saying that sanctification
is required for salvation. Scripture clearly indicates that sanctification is required
for salvation in the verses preached by the holiness groups. Yet Scripture also
clearly indicates that we are saved at the point of justification.
One major purpose of this book is to show that both sides are true. The truth hides
in the middle. If we confess with our mouths that Jesus is Lord, and believe in our
hearts that Jesus rose from the dead, then we will be saved. This is true even if we
live a carnal life and die carnal.
At the same time, we must mature in Christ, and be sold out for Christ, no matter
the cost, before we can receive glorified bodies and inherit the kingdom of God. We
don’t get a free “get out of sanctification” ticket when we die. Those who are sold
out for Christ, no matter the cost, are the elect. We are chosen by God to reign with
Christ during the millennium. To reign, we must become saints.
The Word “Saint”, as it’s Used in This Book
The Catholic use the word “saint,” does not mean all who will be saved. It’s a
special word given to the holiest of Christians. The concept of saints in this book
is probably closer to the Catholic belief than it is to the Protestant belief. The
Protestant belief is that all who are saved become saints when they first profess faith
in Jesus. The Catholic belief is that saints are a special list of those who become
really holy, in this life before they die.
I believe that saints are those who really mature in Christ. At the same time, there
are still many carnal Christians who will be saved and resurrected in the millennium.
Paul often used the term “saints” to address the entire church to which he was
writing. Protestants have used this as an argument against the Catholic use of the term. In
the Greek, the word “saint” is the same word as in “Holy Spirit.” It means “Holy Ones.” It’s
translated as “saints” when it’s in the plural noun form, and in a context that speaks of
God’s people. The use of “holy” to refer to God’s people originates in the Old
Testament, especially in Psalms and in Daniel.
We refer to everybody in the churches as Christians. But we know that in the
churches, not everyone is a true Christians. I believe Paul used the word saint in a very
similar way. Not everyone in the churches will become a saint.
The word “saint” is similar to the term “salvation.” We were saved, we are being
saved, and we will be saved. We became a saint, we are a saint, and we will be a saint
when we have matured in Christ to overcome sin. Paul is hopeful that all those in his
churches will mature in Christ, and become saints. Yet Paul realizes that not everyone
will do so before death.
In this book, I prefer to use the word “saint” in a way similar to the Catholic use
of the word. Saints are those who have matured in Christ and are walking as Jesus
walked (1 John 2:6), which is to walk holy. The saints are those who mature in Christ
before they die, and before Christ returns. The saints are the wise, who will reign
with Christ in the millennium.
The Purpose Driven Life
Rick Warren’s book titled, The Purpose Driven Life, has sold over 30 million
copies worldwide. The book has forty chapters that describe forty points to ponder and
questions to consider. The reader is encouraged to read one chapter a day, towards the
forty-day goal of having a life whose purpose is devoid of self and centered on God’s
purpose for our lives. Living such a life involves the rejection of sin in our
lives. Sin has no dominion over those with a Purpose Driven Life.
Many Christians have believed in a higher level of Christianity as being completely
sold out for Christ. Some have associated it with baptism of the Holy Spirit. (It does
relate to being constantly filled with the Holy Spirit.) We must live for
Christ, no matter the cost.
Those who believe there is a higher form of Christianity generally do not say it’s
required for salvation. And yet many of the holiness verses, involving inheriting
the kingdom, can be interpreted as being about salvation.
It’s easy to get excited about pursuing a Purpose Driven Life. Yet it doesn’t seem
to fit anywhere in the traditional doctrines of salvation. Therefore after some
time, it tends to lose its importance because it’s not a clear part of our traditional
systematic theology. It seems like a good thing, but it’s not required for salvation. Down
deep, when temptation is at its greatest, people can reason that we get to heaven
anyway. We yield to temptation, believing that God’s purpose can wait.
If God really has a purpose for each of us, and if it’s really God’s intention that
we grow to the point where our lives really are centered solely around God’s purpose for
us, then why would God settle for anything less? One way or the other, God will have
His way in our lives, unless we explicitly and knowingly reject God and His purpose.
Traditionally, there are two types of people: those saved and those not saved. The
New Wine System presents three types of people: the wise, the foolish, and the
wicked. If one really believes in a higher level of Christianity, which is not required
for salvation, then a system of theology with three types of people would seem to be
the only system that works. The wise are those who live a Purpose Driven Life. The
wicked are those who have rejected God’s salvation and God’s purposes. The foolish
have not yet gone one way or the other.
| The New Wine System |
This Age |
The Age to Come |
| The Wise |
Living a Purpose Driven Life, with [Agape] Love for Christ |
The wise will be kings and priests, literally ruling with Christ Jesus as He is
literally the King of Kings and the Lord of Lords for the entire world; a one-world
government. |
| The Foolish |
Still living for self. They are, however, still saved and will be resurrected. |
The foolish will be taught and encouraged, by the wise, to give up living for self
and to live for Christ Jesus alone. This is the Purpose Driven Life |
| The Wicked |
Have knowingly and specifically rejected Christ’s salvation. |
Some will reject this teaching, and will not be willing to live a Purpose Driven
Life for Christ when He is the King of Kings |
What do you think about when you are driving, and your mind is free to wander? This
is a good indicator of what your interests are. If your thoughts are not on furthering
the Kingdom, then you are probably not Living a Purpose Driven Life for Christ.
How do you spend most of your free time? Is it watching TV, movies, or sports? If
it’s not doing something to further the Kingdom, then you are probably not Living a
Purpose Driven Life for Christ.
Does your prayer life include a balanced amount of time asking God what you can do
for the Kingdom? Do you pray for open doors to your personal Person Driven Life and
services? If not, you are probably not Living a Purpose Driven Life.
These points are not meant to be condemning in nature. The bottom line is that Christ
really must be the first and the only really important thing in your life. The
importance of Christ in your life must even outshine that of your
family (Matthew 12:46-50, Mark 3:31-35).
Ancient Jewish Thought
Ancient Jews understood the coming of the Messiah as being the start of a new age, with
Israel bringing salvation to the world as a result of their rule (Isaiah 66:16 21). The Messianic
age was not the end of the story. It was the best part of the story. Both the Pharisees
and the Sadducees believed in a coming Messianic age. The big debate was whether or not
there will be a resurrection at the start of it all. Everyone agreed, that when the Messiah
comes, Israel would rule the nations. The big debate was the resurrection. Righteousness
will go out from Israel to all the nations when Israel rules the
nations (Zech 14:13-19). The coming of the Messiah was not considered to be the final judgment
for everyone. With the resurrection at the start of the Messianic age, as was believed by the
Pharisees, death would not be the final judgment. The resurrection would be a continuation
of the story for everyone.
Since Augustine, the high majority of the churches, both Catholic and Protestant, have
not believed in the millennium. Luther was a big fan of Augustine, and so the Protestants
tended to reject the millennium. The Anabaptists were persecuted and put to death for
their millennial beliefs. It’s not surprising that our traditional doctrines of salvation
have not required a millennium. The Day of Judgment, and end of the world, was believed
to be when Christ returns.
But this view about the coming of the Messiah does not fit ancient Jewish
thought. The Messianic reign was to be a time when Israel would rule the world, and thus
the gospel would go out into the entire world as a result of that reign. The kingdom of
heaven, interpreted the way a New Testament Jew would have interpreted it, is this same
Messianic reign. What they didn’t understand was that Christ was to come twice. The
current Messianic reign in our hearts is only a partial fulfillment. It will be
literally and completely fulfilled when Christ returns.
This delay in the literal kingdom did not change its purpose. It’s still a time
for the Messiah to reign so that God’s salvation can be spread across the entire
world, even after the resurrection. During the literal reign of Christ, this
gospel-spreading purpose of the kingdom is fulfilled to a much greater extent
than right now during its partial fulfillment.
The ancient Jews did not understand the need for the Messiah to first die as the
ultimate sacrifice for their sins. They thought the Kingdom of God was going to
appear at once (Luke 19:11-27). Secondly, they did not realize that Gentiles would be
included in Israel (Acts 10:45). They did not understand that being a descendant of
Abraham does not guarantee citizenship in the true Israel that will rule the
nations (Rom 9:7-8). You must first overcome sin to obtain holiness, through the
sanctification of the Holy Spirit, before you can rule the nations
with Christ (Rev 2:26-27).
Righteous Gentiles
Ancient Jews believed that they were the chosen people. They alone had the covenant
relationship with God that made Israel a chosen nation. Does this mean that ancient
Jews considered Gentiles to all be predestined for God’s wrath simply because they
were born as Gentiles? Perhaps some Jews believed this. But many first-century
Jews believed that Gentiles could be righteousness before God without actually
becoming Jewish.
In his book “Paul and the Gentiles: Remapping the Apostle’s Convictional
Word,” (pages 68-69), Terence L. Donaldson writes:
Third, one can cite the stance taken by Ananias in the process leading to the conversion
of King Izates of Adiabene, as recounted by Josephus in Ant. 20.34-48. What is of
interest here is the argument put forward by Ananias in an attempt to dissuade Izates
from undergoing circumcision: ... It is better to conclude that Ananias is counseling
Izates to remain in the state he was prior to his awareness of his mother’s
conversion, namely, as one who worshiped God ... but had not yet become
a “confirmed Jew” … through full circumcision ...
Other pieces of evidence could be adduced in support: the acceptance of sacrifices
by and for Gentiles at the temple; the recognition of the legitimacy of Gentile
altars to God apart from the temple; the reference to the salvation of the “righteous from
among the nations” in T. Naph. 8.3; texts describing Israel as a priest among the
nations (priests occupying a distinct status and bound by more stringent legislation than
the remainder of the people). But what has been presented is sufficient, I believe, to
establish the point: in the first century there were segments of Judaism that saw the
Torah as God’s special gift to Israel; the Gentiles, bound by a lesser set of
requirements, could attain righteousness without having to become full converts to Judaism.
3.5 Eschatological Pilgrims
As is true of most aspects of Second Temple Judaism, a survey of Jewish attitudes
toward Gentiles is not complete without a consideration of the eschatological
future. Indeed, in what has come to be known as the “eschatological pilgrimage of the
nations,” we encounter one of the most distinctive of the Jewish patterns of universalism.
The various attitudes toward Gentiles in the present, as surveyed above, generally
carry with them implications for the eschatological future. If Gentiles are forever
outside the covenant and fit only for destruction (Jub. 15.26), for instance, then
destruction is what awaits them at the eschaton. Alternately, in the case of
proselytism, while there is no clear statement to the effect, it seems reasonable
to believe that for at least some within Judaism, proselytism is an option limited
to this age: those who fail to become proselytes in this age will have no share in the
age to come. Others, as we have seen, believe that there are “righteous Gentiles” who
will have a share in the age to come; the wicked, correspondingly, will not.
(Underline emphasis mine.)
No doubt many first-century Jews believed there is a middle-group of “righteous
Gentiles,” who are righteous before God, yet are not a part of God’s chosen
people. Many of these Jews believed the “righteous Gentiles” would be resurrected to
share in the Messianic age to come. Those who had a heart for Gentiles would have
had this belief. It’s not hard to believe that Saul (later named Paul) had a heart
for Gentiles. After his conversion, he devoted himself to bringing the gospel to the
Gentiles. The following verses strongly suggest that Paul had believed in the
middle-group of “righteous Gentiles:”
(ESV) Romans 2:12-16 For all who have sinned without the law will also
perish without the law, and all who have sinned under the law will be judged by the
law. For it is not the hearers of the law who are righteous before God, but the
doers of the law who will be justified. For when Gentiles, who do not have the
law, by nature do what the law requires, they are a law to themselves, even though
they do not have the law. They show that the work of the law is written on their
hearts, while their conscience also bears witness, and their conflicting thoughts
accuse or even excuse them on that day when, according to my gospel, God judges the
secrets of men by Christ Jesus.
No doubt all the Jews, including Paul, were surprised that Gentiles could receive
the Holy Spirit and be a part of Israel. No doubt Paul was initially surprised
that Gentiles could be chosen by God, to be a part of God’s elect. Therefore, Paul
preached there is no difference between Jew and Gentile. Both can be a part
of true Israel.
Does this paradigm shift, of Gentiles being a part of Israel, remove the concept
of the middle-group of “righteous Gentiles?” Does this shift in thinking require
there be a no middle group? No, because Paul himself spoke of both carnal and
spiritual Christians, saying that both are saved. Interpreting Romans 2:12-16 in
the context of Paul’s culture would mean that he also believed in three types of
people in the grave.
Scripture was written mostly by Jews. Paul was Jewish. We must interpret
Scripture in the context of first-century Jewish beliefs and culture. One should not
say that seeing three types of people in the grave is simply reading something into
the verses that is not there. We should not get hung up on our own traditions, which
say that everybody goes to either heaven or hell as soon as they die.
On the contrary, we should accept the fact that Paul’s training and traditions
included the middle group known as “righteous Gentiles.” Therefore, we cannot
simply assume that when Paul said, “inherit the kingdom,” that he was strictly
taking about salvation, with no middle group.
We must use Scripture alone to build our theology. But we must guard against
the assumptions of traditional church beliefs. We must guard against our
tendency to force Paul’s words into our traditional two-type system when Paul
himself would have grown up in the traditions of a three-type system.
Election vs. Free-Will Solved
The New Wine System presents three types of people: the wise, the
foolish, and the wicked. The wise would correspond to Israel. The foolish
would correspond to righteous Gentiles. The wicked are wicked.
When ancient Jewish eschatology is applied to the Church, all Old Testament
Scripture is fulfilled in the Church. Just as Israel is God’s chosen
people, the Church is the elect. There is no difference between Jew and
Gentile (Romans 10:12). There is no difference between Israel and the
Church. The Church is those chosen by God to be drawn into a mature relationship
with Jesus Christ before they die, or before Christ returns. The foolish middle
group is the nations. They can still be saved. Everyone has the free-will
opportunity to accept or reject Christ.
Therefore, there is no paradox between election and free-will. You don’t
have to explain it all by saying it’s two sides of the same coin. You don’t
have to say it’s like two parallel lines that come together only in some far
distance place. You don’t have to say election and free-will are both
true, but that it cannot be understood. It’s simple when it’s understood
there are three types of people in the grave.
The Millennium as an Alternative to Purgatory
According to the New Wine System, those who die without spiritual
maturity can continue their sanctification during the Messianic age. Those who
still have sinful habits can still overcome their sinful habits in the
millennium. Some will see this as a kind of Purgatory. It does solve the same
problem that Purgatory was intended to solve. Catholics saw the dichotomy of
Scripture and reasoned that only the most holy people (saints) could go
straight to heaven. Everyone else would have to be punished in Purgatory
for his or her sins.
Purgatory, however, is not found in Scripture. But the millennium is
Scriptural. Augustine and the Catholics assumed a Purgatory, possibly because
Augustine had eliminated the millennial earthly reign of Christ. This elimination
of the millennium forced Catholic scholars to view death as the end of the
story. (This is Greek thinking.) So Purgatory was needed to solve this dichotomy
of Scripture verses about salvation.
The millennial reign of Christ is not a time of punishment. Unlike
Purgatory, sanctification during the millennial reign of Christ maintains the
full atonement for our sins as a free gift. The millennial reign of Christ
will be a much better life than our current lives under the reign of Satan and
the rule of sinful men. The purpose of Purgatory is for the punishment of
sins. The purpose of the millennium is to give everyone the opportunity to
overcome sin through sanctification by the Holy Spirit. Those who have not
yet overcome sin will be resurrected, but not into spiritual bodies. The saints
will rule over them as priests and kings, having already received their
spiritual bodies.
(NIV) Revelation 2:26-27 To him who overcomes and does my will to the
end, I will give authority over the nations -- 'He will rule them with an
iron scepter; he will dash them to pieces like pottery' -- just as I have
received authority from my Father.
Verse 27, here, is a quote of Psalm 2:9, which is about Christ’s reign.
(NIV) Psalm 2:7b-10 He said to me, "You are my Son; today I have become
your Father. Ask of me, and I will make the nations your inheritance, the ends
of the earth your possession. You will rule them with an iron scepter; you will
dash them to pieces like pottery." Therefore, you kings, be wise; be
warned, you rulers of the earth.
The Greek word for “rule,” in Revelation 2:27, means shepherd. Christ
does not destroy the nations he rules. He is their shepherd. Those who
overcome sin will reign with Christ as priests and kings. These are the
saints. The nations are those who will have not yet overcome sin.
These saints are not the canonized saints of the Catholic Church. These
saints are all who will have matured in Christ before they die. God has
his own list of saints. There are, however, many canonized saints who are
real saints on God’s list of saints. Also there are, without doubt, many
Protestant saints as well. Only God has the real list.
God’s desire is for us to overcome sin and be adopted as sons along with
Christ. We will be “God's children, since [we] are children of the
resurrection” (Luke 20:36). The true Church is the true Israel. Those who
are truly saints are the true Israel. We must first become mature in
Christ, having a Purpose Driven Life, before receiving glorified bodies
in the true Israel of the millennium.
What Does it Mean to be Sold Out for Christ?
During the Lord’s Supper, the evening before the crucifixion, Jesus went around the room
and washed the disciples’ feet. This made Peter very reluctant to have his Lord wash is feet.
(ESV) John 13:6-10 He came to Simon Peter, who said to him, "Lord, do you
wash my feet?" Jesus answered him, "What I am doing you do not understand now, but
afterward you will understand." Peter said to him, "You shall never wash my
feet." Jesus answered him, "If I do not wash you, you have no share with me." Simon
Peter said to him, "Lord, not my feet only but also my hands and my head!" Jesus
said to him, "The one who has bathed does not need to wash, except for his feet, but
is completely clean. And you are clean, but not every one of you."
Jesus was teaching Peter, and the other disciples, a lesson that he would not
understand until after the resurrection. Why was this lesson so important for Peter
to learn, that Jesus told him without it Peter could not be his disciple? How many
people today have not learned this lesson, and have not taken it to heart, yet
consider themselves disciples of Jesus?
There are two types of resurrections. We can be resurrected with flesh bodies
to see the kingdom. Or we can be resurrected with glorified spiritual bodies to
inherit the kingdom. What does it take to be resurrected with a glorified
spiritual body? What does it take to inherit the kingdom?
Salvation is a free gift. Salvation is by grace alone. People can be saved from
their first death, and resurrected to see the kingdom as a free gift. But for
those, there is the possibility of a second death (Rev. 20:6, 20:14, 21:8). Those who
inherit the kingdom, however, also inherit eternal life. For them, who work to
overcome sin, there is not a second death (Rev. 2:11).
Salvation is a free gift. But it takes work to inherit the kingdom. The lesson
that Peter and the disciples were about to learn is the difference between being
resurrected to see the kingdom, and being resurrected to inherit the kingdom.
(ESV) John 13:12-17 When he had washed their feet and put on his outer
garments and resumed his place, he said to them, "Do you understand what I have
done to you? You call me Teacher and Lord, and you are right, for so I am. If I
then, your Lord and Teacher, have washed your feet, you also ought to wash one
another's feet. For I have given you an example, that you also should do just as
I have done to you. Truly, truly, I say to you, a servant is not greater than his
master, nor is a messenger greater than the one who sent him. If you know these
things, blessed are you if you do them.
The difference between being resurrected with a spiritual body, and being
resurrected with a natural body, is one’s maturity in Christ. We must have Purpose
Driven Life. In the kingdom of heaven, the last shall be first, and the first shall
be last (Mat. 19:29-30, 20:16).
(ESV) Mark 9:35 And he sat down and called the twelve. And he said to
them, "If anyone would be first, he must be last of all and servant of all."
The wise are servants. Those who will reign as kings and priests in the age to
come must first develop a servant’s heart in this age. Being a minister for Christ
is not about building big churches. It’s about loving and acting on that
love. Jesus continues teaching at the Last Supper:
(ESV) John 13:34-35 A new commandment I give to you, that you love one
another: just as I have loved you, you also are to love one another. By this
all people will know that you are my disciples, if you have love for one another."
Again, notice the condition on being Christ’s disciple. The condition is that we
love one another. Christians get caught up in the things of this world, and their
love grows cold. They are still saved. But without the supernatural love from
Christ being carried out in a Christian’s life, they won’t be resurrected as
one of Christ’s disciples.
Did Peter, at this time, have the love for Christ that is necessary to be one
of Christ’s disciples?
(ESV) John 13:37-38 Peter said to him, "Lord, why can I not follow you
now? I will lay down my life for you." Jesus answered, "Will you lay down your
life for me? Truly, truly, I say to you, the rooster will not crow till you
have denied me three times.
Peter believed that he loved Christ enough to die for him. But as we find out
later, Peter had not yet developed the maturity in Christ that is needed, especially
for those who are to be leaders. And everyone who is to be a priest and king in
the millennium must have the maturity and love of Christ to be one of Christ’s
leaders. In order to be resurrected with a spiritual body, we must be willing
and ready to die for Christ.
(ESV) Matthew 10:37-39 Whoever loves father or mother more than me is
not worthy of me, and whoever loves son or daughter more than me is not worthy
of me. And whoever does not take his cross and follow me is not worthy of
me. Whoever finds his life will lose it, and whoever loses his life for my
sake will find it.
Peter had really believed he was ready to die for Christ. But Jesus knew
Peter’s true heart. Peter was not yet ready to die for Jesus. And, of course
we know that Peter, when put to the test, denied knowing Jesus.
This really tore at Peter’s heart when he failed. After this failure, the
next time Jesus saw Peter, was after the resurrection. Jesus asked Peter three
times, “Do you love me? Let’s take a closer look at what Jesus was asking
and telling Peter.
In the Greek, there are three different words for ‘love’. Agape love is
unconditional love. Philos love is brotherly love. When Jesus asked
Peter, “Do you love me,” these two types of love were being used in the
conversation. Read these verses using the Greek verbs for love, given in
brackets, as if they are adverbs. In other words, when you read these
verses, say the Greek words as well as the English words. You will get the
idea of what was really being said.
(ESV) John 21:14-17 This was now the third time that Jesus was revealed
to the disciples after he was raised from the dead. When they had finished
breakfast, Jesus said to Simon Peter, "Simon, son of John, do you [AGAPE] love me
more than these?" He said to him, "Yes, Lord; you know that I [PHILOS] love
you." He said to him, "Feed my lambs."
He said to him a second time, "Simon, son of John, do you [AGAPE] love me?" He
said to him, "Yes, Lord; you know that I [PHILOS] love you." He said to
him, "Tend my sheep."
He said to him the third time, "Simon, son of John, do you [PHILOS] love
me?" Peter was grieved because he said to him the third time, "Do
you [PHILOS] love me?" and he said to him, "Lord, you know
everything; you know that I [PHILOS] love you." Jesus said to
him, “Feed my sheep.
Peter knew that he had failed the test. He had denied Christ because he was afraid
for his life. So to Peter’s credit, he was being honest with Christ. Peter’s love
for Christ was not unconditional. And the realization of this shortcoming was very
painful for Peter. In other words, Peter’s grief over being asked the third time was
a completely different type of emotion than it would appear, when read without
seeing the two different types of love. Peter was honest in saying “Lord, you know
everything.” Peter was honest about his lack of love.
Was Jesus calling Peter down for his lack of love? No, Jesus was gently bringing
Peter back up, and telling Peter how to bring his love from Philos to Agape.
The way to increase our love for God is to increase our love for our neighbor. When
Christ said, “feed my sheep,” he was not talking about Peter becoming the pastor of
his church. “Feed my sheep” is being a servant to anyone who is in need. “Feed my
sheep” is to exercise the Spiritual gifts that God has given us, in love for one
another. As our love for Christ increases, our love for our neighbor
increases. And as our love for our neighbor increases, our love for Christ increases.
In the very next verse, Jesus tells Peter that in the future he will love Christ
unconditionally. Jesus does so by telling Peter that in his old age, he really
would die for Christ. Normally, this is not something that would brighten
one’s day. But in Peter’s case, it’s exactly what he needed to hear.
(ESV) John 21:18-19 Truly, truly, I say to you, when you were young, you
used to dress yourself and walk wherever you wanted, but when you are old, you
will stretch out your hands, and another will dress you and carry you where you
do not want to go." (This he said to show by what kind of death he was to
glorify God.) And after saying this he said to him, "Follow me."
This is the servant’s heart. This is being a true disciple of Christ, because
Christ had only a servant’s heart. No man is greater than his master. Because
Christ had only a servant’s heart, Christ’s true disciples will only have a
servant’s heart. It’s a love of Christ that amounts to being sold out for
Christ, matter the cost. It’s being sold out for Christ, even if it costs
us our lives.
This, then, is the difference between being resurrected with a natural
body, and being resurrected with a spiritual body. This is the difference
between seeing the kingdom of heaven, and inheriting the kingdom. This is the
difference between being wise in Christ, and being foolish about Christ’s
teachings. As Christ has said in several different ways, without [agape] love, you
can’t be His disciple.
The Watering Down of Christ’s Teaching
Unless Jesus washed Peter’s feet, he would not let Peter be a disciple. In other
words, unless we live out [AGAPE] love for Christ, instead of just [PHILOS] love, we
cannot be Christ’s disciple.
Under the traditional two-type system of being on the road to either heaven or
hell, Christians tend to believe that Christ would not be so strict. They don’t
apply this level of total commitment, of being completely on fire for Christ, as a
requirement for being a disciple.
Surely if we believe in Christ, and profess him as our Lord and Savior, then
we are saved. If we are saved, then we are going to heaven. Yes, the Christian
would acknowledge that Christ would like us to be sold out for Him. But being
busy with the things of this world, such as making a living, does not send one
to hell. They are going to heaven. Right? Going to heaven is all that really
matters. This is the obvious conclusion when one is taught the two-type system
of heaven and hell.
However, under the three-type system of the wise, the foolish, and the wicked, the
serious nature of Christ’s teaching comes forth. We want to be counted in the
wise group, and not the foolish group.
One may say, “I’m not wise. I’m not a teacher. I’m not a preacher. Just let
me stay in the comfortable foolish group.” The wise group is wise in Christ. It’s
not personal wisdom. It’s wisdom because we live out Christ’s wise teachings, and
are thus qualified to lead others. In the age to come, it’s only those who do
not seek power for themselves that will be given the power to rule. If you say
you are not wise, then that’s the type of person Christ really needs. The meek
shall inherit the earth.
How Does All This Affect Missions?
Some may wonder, “If people can still get saved after the resurrection, then
is Christian witness and missions really necessary?” Most definitely, the answer
is yes. The basic gospel message of faith in Jesus Christ for salvation has not
changed. Everyone needs to ask Jesus to forgive them of their sins, and to take
control of their lives. The sooner you fall in love with Jesus the better
off you will be.
Before Christ returns and the millennium comes, the antichrist will rule the
entire world. He will require everyone to take the mark of the beast, which will
lead to eternal damnation. There will be no resurrection for those who take the
mark of the beast. Jesus said:
(NIV) Matthew 24:12-13 Because of the increase of wickedness, the love
of most will grow cold, but he who stands firm to the end will be saved.
During this time of the end, only those who die without taking the mark, or
who are able to stand firm to the end, will be saved. The Holy Spirit is needed
for that. So the need of missions and Christian witness is greater today than
ever before. Christ will not return until people from every nation, tribe,
people, and language have turned their lives over to Him.
Also, the purpose of this present age is to establish the elect, who will
rule as priests and kings in the millennium. Christ will return when the
elect are mature. Christ will only return when there are people from every
nation, tribe, people, and language, who have matured in Christ enough to
reign in Christ’s kingdom. The gospel must be spread to every nation before
the end can come (Mat. 24:14).
Start Your Journey Now
Have you started your journey of faith in Jesus Christ? Jesus is the only
way to eternal life. People who have died, having not heard or understood about
Christ, are not spending eternity in hell. They will have their chance to begin
their journey when Christ returns. But if you have not done so, you should start
now. The more you resist Christ’s calling, the more likely it is that you will
reach a personal knowledge and understanding about Christ, where your rejection
of Christ condemns you to eternal punishment.
This concludes the first chapter of the book, from pages 11 to 42. The
entire book is 387 pages. The rest of the book explores many more passages of
Scripture, and offers a lot of additional Scriptural evidence for the New Wine
System. If you have found this chapter interesting, you will want to order and read
the entire book. Also, please tell others about New Wine for the End Times.
Philip B. Brown
www.newwine.org
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