The Second Coming Of Our Lord Jesus Christ

See how deep the dispensationalists have dug their hole! Now we have Adam the Creator when Scripture clearly states that all things were created by God the Son:

John 1:1-3
1. In the beginning was the Word, and the Word was with God, and the Word was God.
2. The same was in the beginning with God.
3. All things were made by him; and without him was not any thing made that was made.

 

Me4Him

Read verse 5 in context.

Revelation 20:4-6, KJV
4. And I saw thrones, and they sat upon them, and judgment was given unto them: and [I saw] the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received [his] mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.
5. But the rest of the dead lived not again until the thousand years were finished. This [is] the first resurrection.
6. Blessed and holy [is] he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.

It must be acknowledged that the above passage is very difficult to interpret. This passage is the only place in the New Testament where the thousand year reign of Jesus Christ, popularly called the millennial reign, is mentioned and gives rise to the various views of the millennial kingdom.

In beginning the discussion of this passage I believe it can be conceded, although the passage is highly symbolic, that it teaches two resurrections, a first resurrection is mentioned directly, a second resurrection is implied. The first resurrection occurs prior to the beginning of a one thousand year period in which Jesus Christ reigns; the second resurrection occurs at the end of the one thousand year reign. It should be noted at this point that all of the Old Testament references to the Kingdom are to an everlasting kingdom.

However, if we are to clearly understand this passage we must first understand what the Apostle sees.

First John sees thrones. These thrones are occupied but their occupants are not identified. Now we may conclude without doubt that these thrones represent power and those who occupy them have power, the power to judge.

Second John sees souls, the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received [his] mark upon their foreheads, or in their hands. Note that he does not see bodies but souls. Should one ask how John sees souls, recall that this is a vision, John sees what God chooses. Now it is true that in Scripture the word soul is often used to refer to living people, for example: in Acts 2:41 three thousand souls were added to the church, in Acts 27:37 there were three hundred and seventy six souls on the ship carrying Paul to Rome. In these passages souls is used as a figure on speech. However the context in Revelation 20:4 is different in that the word souls is not used as a figure of speech but refers to distinct entities apart from their associated physical bodies, i.e., the souls of them that were beheaded for the witness of Jesus. The souls that John sees are of those of deceased Saints. In Revelation 6:9-11 the Apostle John also writes of the souls of deceased believers as distinct entities apart from their associated physical bodies.

1. that were beheaded for the witness of Jesus, and for the word of God,
2. and which had not worshipped the beast, neither his image, neither had received [his] mark upon their foreheads, or in their hands.

The passage reads as if John were speaking of only one group of people with multiple descriptions. However, since those beheaded for the witness of Jesus are included in those which had not worshipped the beast it is likely that he is describing all Saints of God.

We now know what John reportedly saw. In order to further understand what John is teaching in Revelation 20:4-6 we must now determine :

1. Who is in control, who is reigning on earth and throughout creation at the present time, Jesus Christ or Satan? If Jesus Christ is not reigning now when does that reign begin?
2. What is the First Resurrection?
3. Who are those who have part in the First Resurrection


1. Scripture is abundantly clear that Jesus Christ is in control now, is reigning now.

Ephesians 1:20-22, KJV
20. Which he wrought in Christ, when he raised him from the dead, and set [him] at his own right hand in the heavenly [places],
21. Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:
22. And hath put all [things] under his feet, and gave him [to be] the head over all [things] to the church,

In this passages it is made abundantly clear that Jesus Christ is reigning now, both on earth and throughout His creation. The Apostle Paul tells us that God the Father: hath put all [things] under his feet, and gave him [to be] the head over all [things] to the church.

Who is reigning with Him? The Apostle John sees souls, not resurrected bodies, and these souls are reigning with Jesus Christ. The souls that John sees are those of the Saints who have already died and are currently in the presence of and reigning with God the Son. That reign will extend until Jesus Christ returns to the earth in power and glory, symbolically represented by the ‘one thousand years’, an extended but definite period of time.


2. What does Scripture mean when it speaks of the ‘first resurrection’?

If we search the Scriptures, in fact if we search secular history, we will read of only one person who died and came to life never to die again. That person was Jesus Christ. The Apostle Paul preaching before King Agrippa declares:

Acts 26:22,23, KJV
22. Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come:
23. That Christ should suffer, [and] that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles.

Jesus Christ, in prophecy and in history, was the first and only one to rise from the dead to die no more. It is true that the Bible, both Old and New Testaments, records accounts of people being raised from the dead:

1. The son of the widow of Zarephath restored to life by the prophet Elijah[1 Kings 17:22].
2. The son of the Shunammite woman restored to life by the prophet Elisha[2 Kings 4:35]..
3. The dead man restored to life at the touch of Elisha’s bones [2 Kings 13:21].
4. Jairus’ daughter restored to life by Jesus Christ [Matthew 9:25, Mark 5:22].
5. The son of the widow of Nain restored to life by Jesus Christ [Luke 7:15].
6. Lazarus of Bethany restored to life by Jesus Christ [John 11:44].
7. The disciple Tabitha, or Dorcas, of Joppa [Acts 9:40] was restored to life by the Apostle Peter.
8. The young man Eutychus [Acts 20:9-12] was restored to life by the Apostle Paul.

Although Scripture is silent about the further lives of these people, they did not have a resurrection body like that of Jesus Christ and they all died again consistent with Paul’s statement to King Agrippa. It is also true that Matthew 27:52,53 states that:

Matthew 27:52,53, KJV
52. And the graves were opened; and many bodies of the saints which slept arose,
53. And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.

However, there is absolutely no indication in Scripture that these Saints possessed a resurrection body like that of Jesus Christ and that they ascended to heaven. It is my belief that these bodies returned to the grave to await the general resurrection. This interpretation is supported by the following Scripture:

1 Corinthians 15:23, KJV
23. But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming.

What is the significance of the resurrection of Jesus Christ to the redemption of man and what does John mean when he writes: This [is] the first resurrection. Blessed and holy [is] he that hath part in the first resurrection: on such the second death hath no power. Note that we read here the fifth of seven blessings promised in the book of Revelation to the Saints of God.

The Apostle Paul addresses the significance of the resurrection in his letter to the church at Corinth.

1 Corinthians 15:17,18, KJV
17. And if Christ be not raised, your faith [is] vain; ye are yet in your sins.
18. Then they also which are fallen asleep in Christ are perished.

The resurrection of Jesus Christ is the ground of the new birth [that which is spiritually dead is made alive] and is the surety of the bodily resurrection of the believer. Without the resurrection of Jesus Christ there is no hope for the believer, we are yet in our sins and those who are dead have perished. It is only because of the resurrection of Jesus Christ that John can speak of those souls who sit on thrones. His resurrection validates the teaching that believers have passed from spiritual death into eternal life [John 3:16, 5:25, 11:25], who upon physical death will immediately go into the presence of the Saviour [Luke 16:22, Romans 14:8]. These souls, priests of God and of Christ, live and reign [2 Timothy 2:12, 1 Corinthians 6:2, Revelation 3:21] with Jesus Christ from heaven during this present dispensation on the basis of the resurrection of Jesus Christ. Thus the remark: This [is] the first resurrection.


3. Who are those who have part in the first resurrection; why are they blessed and holy?

As noted above Jesus Christ, in prophecy and in history, was the first and only one to rise from the dead to die no more. Those who have part in the first resurrection are the elect of God, those who have been regenerated, who have been rescued from spiritual death, through the power of the Holy Spirit and are saved through the finished work of Jesus Christ. The Apostle John records the teaching of Jesus Christ regarding those who have part in the first resurrection as follows :

John 5:24-26, KJV
24. Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.
25, Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.
26. For as the Father hath life in himself; so hath he given to the Son to have life in himself;

John 11:25, KJV
25. Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:

In these passages the Lord is, in effect, teaching the rebirth, the spiritual resurrection, of the believer. The soul that undergoes this rebirth can never die, will never experience the second death. There are some who believe that this spiritual rebirth is the ‘first resurrection indicated in Revelation 20:4-6. However, this interpretation does not satisfy the content of the passage. The spiritual rebirth is the an event that takes place during this life of those who are chosen to salvation.

I say again: Those who have part in the first resurrection are the elect of God, those who are redeemed to Him through faith in resurrected Saviour. Blessed and holy indeed are those who have part in the first resurrection. Blessed because they are heirs and joint heirs of God with Jesus Christ [Romans 8:17], an inheritance that includes eternal life. Holy through of the righteousness imputed to them through Jesus Christ. They have been set apart, sanctified, through the Holy Spirit [1 Corinthians 6:11]. Over these the second death has no power, rather theirs is life eternal [John 3:14-16, John 17:3, Romans 6:23].

The Apostle Paul writes of the spiritual resurrection, regeneration, or spiritual rebirth, as follows:

Ephesians 2:4-7, KJV
4. But God, who is rich in mercy, for his great love wherewith he loved us,
5. Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved
6. And hath raised [us] up together, and made [us] sit together in heavenly [places] in Christ Jesus:
7. That in the ages to come he might shew the exceeding riches of his grace in [his] kindness toward us through Christ Jesus.

When we were dead in sins, spiritually dead, God made us alive together with Jesus Christ and raised us up to sit with Him in heavenly places, a spiritual resurrection. There is a sense in which the believer now sits in heavenly places with the Saviour, that is, the spiritual communion between the believer and the Father through Jesus Christ . This promise is further realized in the death of the believer and will be fully realized when redemption is complete with the resurrection of the body. However in the meantime while the deceased saints await the resurrection of the body John tells us: Blessed and holy [is] he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.

The view of Philip Edgecumbe Hughes [The Book of Revelation, page 214] is similar to that presented above though much more eloquent:

“In the whole of the New Testament there is only one resurrection of such central importance that it qualifies without rival to be designated the first resurrection, and that is the bodily resurrection of Jesus from the dead. This particular resurrection, indeed, is determinative of the general or second resurrection. The relation of the first to the second resurrection is that of the firstfruits to the full harvest, for, as St. Paul affirms, Christ has been raised from the dead, the firstfruits of those who have fallen asleep [1 Corinthians 15:20]. The supreme significance of this resurrection impels the apostle to insist that if Christ has not been raised, then our preaching is in vain and your faith is in vain . . . and you are still in your sins [1 Corinthians 15:14, 17]. The unique bond between the first resurrection and the person of the incarnate Son is that of identity, so much so that he declared of himself: I am the resurrection and the life: he who believes in me, though he die, yet shall he live, and whoever lives and believes in me shall never die [John. 11:25].

This is the first resurrection in which the Christian believer has a part because through its power, even though he died, he in soul lives and reigns with the incarnate Son who is now risen, ascended, and glorified. The first resurrection of which he partakes is not in himself but in Christ. His participation is entirely due to his union with Christ, and his union with Christ is a reality because the human nature which the Son took to himself in the incarnation is one with the human nature of those he came to redeem. Their living and reigning with him is interpreted by their incorporation into him. What happened to him happened to our human nature. His rising is our rising; his ascending is our ascending; his glorification is our glorification. Hence St. Paul's assertion that even when we were dead through our trespasses God made us alive together with Christ ... and raised us up with him and made us sit with him in the heavenly places [Ephesians 2:5f.]. And so it is that in this period between the first resurrection and the second resurrection the souls of those who have died in the Lord [Revelation 14:13] live and reign with him, precisely because they have a part in the first resurrection, which is not their resurrection but the true bodily resurrection of the incarnate Son.”

The Apostle Paul aptly clarifies the significance of the first and second resurrections in 1 Corinthians 15:16-26. Note that though Paul is speaking specifically about the Saints, the resurrection of the unsaved is implied in Verses 24-26.

We noted at the beginning of the discussion of Revelation 20:4-6 that the passage teaches, or implies, two resurrections. It has been demonstrated above that the first resurrection, and the only resurrection to date, is that of Jesus Christ. The second resurrection, though not so called, is the general resurrection of all the dead, both the saved and the unsaved [John 5:28, 29], that will occur when Jesus Christ returns in power and glory as King of Kings and Lord of Lords. There are differing interpretations of Revelation 20:4-6, however, any interpretation of this passage must be such that it does not conflict with other Scripture, in particular John 5:28, 29 in which a literal interpretation is indicated [i.e., is not written in symbolic or apocalyptic language] as discussed below.

John also tells us But the rest of the dead lived not again until the thousand years were finished. Who are the rest of the dead? John has been speaking of the souls of those who will reign with Jesus Christ. The rest of the dead are those who died in Adam [Romans 5:14, 1 Corinthians 15:22] and who have not been redeemed to God through the blood of Jesus Christ. Though some of these may be physically alive they are spiritually dead, dead in sin, unless and until they are made alive in Jesus Christ [John 5:24, 25; Ephesians 2:1-6]. At the return of the Lord in power and glory these dead will be judged before the Great White Throne and cast into the lake of fire [Revelation 20:11-15].

The most clear and most significant passage in all of Scripture regarding the general resurrection is a teaching by the Lord Jesus Christ, as recorded by the Apostle John:

John 5:28,29, KJV
28. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,
29. And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.

This passage is very straightforward with nothing to indicate that it is to be interpreted any way other than literally. The teaching of John 5:28, 29 is that in the same hour, this brief, specific period of time, all that are in the graves shall hear His voice, And shall come forth. What else can this mean but a general resurrection, a resurrection that will include everyone, saved and lost, at the return of Jesus Christ and the end of the age.

To summarize the above discussion we note that Jesus Christ, in prophecy and in history, was the first and only person to rise from the dead to die no more. Those who have part in the first resurrection are those who have been born again [John 3:7], that is, undergone spiritual resurrection [John 5:25] through faith in the finished work of Jesus Christ [John 3:16; Ephesians 2:8,9; Romans 10:9]. The second resurrection will be include everyone, saved and lost, at the return of Jesus Christ and the end of the age. It follows then that only those who have been born again, who have part in the first resurrection can be considered blessed and holy [Revelation 20:6, KJV]. Those who do not have part in the first resurrection, those who through unbelief have rejected Jesus Christ and His sacrificial death, stand condemned before God and will experience the second death.

 

Me4Him

A lot of folks are smitten by so-called numerology in the Bible, others see secret messages in the text of Scripture. I would remind you of the purpose of this thread as pointed out in the OP which I repeat for your edification.

I have posted on a number of threads the following Doctrines regarding the Second Coming of our Lord Jesus Christ as they have been held throughout Baptist History until some Baptists were seduced by the Darby/Scofield error called dispensationalism. I do not believe that any dispensationalist has as yet given any response to justify discarding historic, and most importantly Biblical Doctrine, in order to embrace dispensational error.

 

My people on my fathers side were all Old Regular Baptists. Several were preachers. I have been in SC since 1960 so am not affiliated with the Old Regilar Baptists.

There are a number of Associations of Old Regulat Baptists in Southwest Virginia, Eastern Kentucky, and Southern West Virginia. There are some Old Regular Baptist churches in Michigan, Florida, and Washington state as the result of migration. There used to be an Old Regular Baptist church in Kingsport.

Also if you look on the History Forum you should find an Old Regular thread.

 

You are mistaken, they all teach a general resurrection and judgment. Go back and read them again. Pretrib rapture was unknown until the Darby era!

 

Me4Him

I don't know if Hardshell originated with them but I sure heard it used a lot. Freewill Baptists were referred to as Softshell.

 

Me4Him

What is the Scriptural justification for asserting the "law and prophet" will return? Also the Holy Spirit was not absent in the Old Testament.

 

Me4Him

The question was: What is the Scriptural justification for asserting the "law and prophet" will return?