Blog - Christ Church

Kirkers Read 11: Distance Learning

Ben Zornes on August 14, 2018

We’re closing in on reading the entire New Testament in thirteen weeks. Finish strong, and continue to cultivate this discipline in your life. You will certainly never regret time in God’s Word. As we look at this week’s reading you’ll note that you’ll be blazing through four different epistles and get a third of the way through another one.

What is striking when you read through these shorter New Testament books is that these are letters written to real congregations and people. One thing to pay attention to as you read the epistle is to keep a keen eye out for what issue(s) Paul is addressing. Then remember, none of this is in a vacuum. There are current events and cultural influences which must be address and combatted and that is exactly what Paul––a master builder (1 Cor. 3:10)––sets out to do, time and time again. As he mentions in Philippians 3:1, it is “no problemo” to write the same things repeatedly.

God, in giving us His Word, wants us to learn and grow via distance learning. We are now 2,000 years removed from the writing of these letters, but still they exhort us, reprove us, and spur us onward in knowing Christ. Never forget that the whole goal of the Bible is that you would know Christ. Not just know about Christ, or know things about Christ. But know Him. Christ is the Sun of the Solar System of Christianity. Every revolves around Him. In Philippians 3:7-11 we have, what I like to call “the Mt. Everest of Paul’s writing.” For Paul, this is what it is all about: “But what things were gain to me, these I have counted loss for Christ. Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ and be found in Him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith; that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death, if, by any means, I may attain to the resurrection from the dead.”

Grace & Peace: Revelation 107

Douglas Wilson on August 9, 2018

“At thy right hand there are pleasures for evermore” (Ps. 16:11).

“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. But the rest of the dead lived not again until the thousand years were finished. 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, but they shall be priests of God and of Christ, and shall reign with him a thousand years” (Rev. 20:4–6).

And so John saw multiple thrones, which we should understand as being located in Heaven. They are most likely the thrones of the 24 elders, which have already been mentioned (Rev. 4:4). In addition we also see the martyrs, who were assembled earlier under the heavenly altar (Rev. 6:9). In that earlier place, they were crying out for a vengeance that had not yet happened. “How long?” But now that the great blow has fallen, bringing an end to the old Judaic aeon, these martyrs enter into their share in the rule of the world, in and through Christ. The martyrs are identified as those who refused to participate in the worship of the beast, or of his image, and who refused to accept his mark upon their heads or hands. In this image of their martyrdom, they had been beheaded, which meant that the heads that refused the mark were separated from their bodies—but when that beheading occurred, their heads were unblemished by that particular corruption. They lost their heads, but they were undefiled heads.

Having entered into glory, they continued to live on, and they participated in the reign of Christ over all the nations of men. They are kings and priests together with Him.

What does John mean by “this is the first resurrection”? I believe the best explanation is that the first resurrection is the resurrection of Jesus Christ, and the second resurrection is the general resurrection of the dead at the end of all human history. John’s expression in v. 6 points toward this understanding. The first resurrection is something that we are blessed to “have part” of. Christ rose from the dead as the first fruits of those who had died (1 Cor. 15:20)—His resurrection was the first fruits for others. In another place, He is described as being the firstborn from among the dead (Col. 1:18)—again, His resurrection was a resurrection that others were to participate in. When we are converted, by faith we are made partakers of Christ’s death, burial, and resurrection. He was raised to life for our justification (Rom. 4:25). “For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection” (Rom. 6:5). If we are baptized, we are baptized into His death, and it is not possible to be baptized into His death without participating in “newness of life” (Rom 6:4).

John also adds the detail that the “rest of the dead” would not be raised until the thousand years, which is the Christian aeon, was completed. I take this as referring to the resurrection of the unjust, the resurrection of the unbelievers. That there is such a resurrection is plain in Scripture.

“And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust” (Acts 24:15).

“Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, 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” (John 5:28–29).

So every believer who is truly converted throughout all church history is made a partaker of the resurrection of Jesus, the first resurrection. The second death has no power over them—which means they can look forward to the general resurrection as a great hope. In addition, they are included in the reign of Christ over the nations, which is taught in multiple other places. For just one example, consider this: “And hath raised us up together, and made us sit together in heavenly places in Christ Jesus” (Eph. 2:6). And so the shared rule with Christ is not limited to first century martyrs. It applies to every believer who trusts in Christ at any point in the millennium.

There is no need to take the reference to this millennium, this one thousand years, as a literal one. This is a symbolic number, in a symbolic chapter, in a highly symbolic book. Throughout Scripture, it is used as a place holder for a very large number—the number of hills where God owns the cattle (Ps. 50:10), the number of enemy soldiers that one Israelite will pursue (Josh. 23:10), and the number of generations with whom God keeps covenant (Deut. 7:9). And references to a thousand years are also obviously figurative. “For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night” (Ps. 90:4; cf. Ecc. 6:6, 2 Pet. 3:8).

Kirkers Read 10: Truth in Tension

Ben Zornes on August 6, 2018

As we head into week ten of the Summer Bible Reading Challenge, we will be reading through 2 Corinthians and the epistle to the Ephesians. Particularly with 2 Corinthians it is important to keep something vital in mind, these letters are written in the thick of profoundly difficult situations. Paul isn’t writing a letter to perfect saints, in perfect churches, in perfect cities, from the comfort of his armchair, pipe in hand, Bach playing in the background… although Paul strikes me as a classic rock kind of guy, but that’s beside the point…

It is apparent that the rebuke of the incestuous man of 1 Corinthians 5 produced quite the kerfuffle. It produced, on the whole, godly repentance and sorrow (2 Cor. 7:8). However, after Paul’s visit (after the writing of 1 Corinthians) the offender plainly was continuing to gripe and wrangle causing Paul to write again (2 Cor. 2:3-4). Put yourself in Paul’s shoes; this was not a pleasant situation. It was tense, difficult, and likely painful for Paul, the congregation, the man being rebuked, and the larger body of believers who were acquainted with the situation. Remember that as you read. These truths about our reconciliation with God through Christ (2 Cor. 5), the ministry of reconciliation we’ve been given (2 Cor. 5-6), the precious promises we’ve received (2 Cor. 7:1), the nature of true repentance (2 Cor. 7), grace in sufferings (2 Cor. 12), are all rising in the midst of a profoundly difficult controversy. To top it off, after this letter, once Paul returned again to Corinth to continue to sort out this and the other issues facing that church, he wrote the book of Romans. The deep truths presented in that epistle are in the context of practical Christian living, in the midst of the rough and tumble of pastoral ministry.

Similarly, we see in the book of Ephesians the presentation of the rock solid foundations of the Christian faith (chapters 1-3) leading to the practical execution of those truths in the Christian’s daily life (chapters 4-6). We must never think that our doctrines and ethics sit on opposite ends of the cafeteria. They ought to be best friends. This is all a simple reminder that in reading Scripture we not only learn about who God is, but we are exhorted to put what we learn about God into action by imitating Him!

Grace & Peace: Revelation 106

Douglas Wilson on July 31, 2018

“At thy right hand there are pleasures for evermore” (Ps. 16:11).

“I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season” (Rev. 20:1-3).

A great angel then descends from Heaven in order to bind the devil. Earlier in the book (Rev. 9:1-3), a star fell to earth, and he was given the key to this Abyss. Because he used the key to open the Pit in order to unleash mayhem on the earth, and given the fact that he is described as falling to earth (as opposed to descending), the assumption should be that the earlier star was a wicked and rebellious. In contrast, this angel descends in order to lock up the Abyss, and the devil in it. He is not identified here, but given that Michael was the one that successfully fought the devil (Rev. 12:7-8), it may be that we are seeing Michael again here. If Michael threw Satan out of Heaven, it may be that he is the one who also locked him up in the earth.

We can see that we are not talking about a literal physical description from the fact that the devil, a spiritual being, is described as being bound with a chain. This binding is described in particular terms. In other words, the devil is no longer able to deceive the nations in the same way that he had been able to before. Throughout the Old Testament, we see that empires and nations were backed by their gods (e.g. Dan. 10:13, 20; Eze. 28:11,14). When nation went to war with nation, their gods were thought to be at war with each other (1 Kings 20:28). The beast, the Roman Empire, was backed in this way by Satan. The devil was the spiritual being that gave the beast its great power. So when he was bound, this meant that he would not be able to prevent the successful evangelization of the Empire, which in fact he was unable to prevent. This was God’s plan all along. The Lord Jesus was going to bind the strong man (Mark 3:27), and then take all his stuff. This is one of the reasons for thinking that, now that we have come to the twentieth chapter of Revelation, we are looking past the destruction of Jerusalem for the first time. We are promised that when Satan is bound in this way, he will not be able to manipulate the nations the way he was able to before. I do not take this as the vaporization of Satan, but rather as a radical restriction of Satan. Looking at the nations of men, he no longer has the run of the place. Rather, preachers of the gospel have the run of the place, and he can do nothing to stop them.

Our ancient foe is clearly identified for us. He is called the devil here, along with Satan. He is also described in this passage as a dragon, or ancient serpent, which pairs him with the entity which tempted our first parents in the Garden. God had promised the serpent of Genesis that the seed of the woman would trample him underfoot, and this promise comes to fruition when the Roman Christians are told they would crush Satan beneath their feet (Rom. 16:20). And John the apostle tells us that the devil was a murderer from the beginning, the one who inspired Cain (1 John 3:8, 12).

Someone has joked that the millennium is a thousand years of peace that Christians like to fight about. It is striking that the major eschatological positions (amillennial, premillennial, and postmillennial) all take their names from a term that shows up in this chapter only, a difficult chapter in a notoriously difficult book. That being the case, we will try to walk through the remainder of this book with some humility, while at the same time trying to be clear about what we believe the book to be talking about.

I take the one thousand years of Satan’s binding to be a symbolic representation of the Church age, from the time of Pentecost to the Second Coming. The one thousand years represents the fullness and completeness of Christ’s reign, not a literal one thousand times around the sun. More about this should become evident as we proceed.

Grace & Peace: Revelation 108