P2 The New Christian Identity, The Reality Of Lingering Sin, And Introducing Union With Christ - Romans 6:1-7

Introduction:

   Over the last few posts, I've discussed the issue of the Christian's new identity. The first of these posts raised the question about whether we are "sinners saved by grace" or "saints who sin occasionally". To review that initial post, readers may click here http://www.growingchristianresources.com/2023/05/is-christian-sinner-saint-or-somehow.html . We then did a follow-up post to unpack further how it can be that in having a newly regenerated, transformed nature from salvation, the saint of God can still sin in this life. To review that second post, readers may click here http://www.growingchristianresources.com/2023/05/a-follow-up-need-to-unpack-reality-of.html . Then in the last post, the third of the series, we began to offer comments on Romans 6:1-7, talking about the new Christian identity and the lingering effects of indwelling sin here http://www.growingchristianresources.com/2023/05/p1-new-christian-identity-and-reality.html . 

    What we want to do today is continue on from our last post, exploring the important truth of our union with Christ. We will look at how this truth factors into the Christian's core identity, and offer further comments on that secondary reality we spoke of last post, namely the Christian's choice to still commit sin.

Meet the two trees that illustrate the Christian's two realities of a new identity and still lingering sin

    Years ago, when we served at a church in Florida, we lived near a small lake. The perimeter of this lake featured a small residential road, dotted with palm trees and other sorts of flora. It was common to see oak trees or large pine trees side-by-side with the tall palm trees that stood straight and swayed in the warm Florida breeze.

    There was one particular tree that I can remember that was an older tree. This tree had wide boughs and branches that were crooked. You could tell the tree was older than most of the others around the lake due to the bark. What was curious about this older tree was that it had a palm tree growing out of the middle of its trunk. When I looked at this tree, it was hard to tell where the old oak tree and the palm tree began and ended with one another. The oak tree had started its life sooner, with the palm tree somehow becoming a part of this older tree at a later time.

    The two trees were contrasts of one another. The oak tree, as mentioned, had crooked, sprawling branches; whereas the palm tree was straight. As expected, the palm tree's growth had to battle its oak tree host. Still, the oak was an oak, having its own sort of life, a life that was slowly ebbing away. Meanwhile, the younger palm tree had a different way of life, vibrant and hopeful as it shot its way toward the Florida sun.

    When I look at the Christian identity in Jesus Christ, we're like that palm tree. We become implanted in an older, crooked, shell of humanity (see James 1:21). The new nature, the heart of Christian identity, grows amidst the left-overs of the former old life. 

    Although the old nature is dead, yet its effects linger on. It presses in upon the new nature which was implanted and begun by the Holy Spirit in saving faith. The older tree in our analogy is a secondary feature, with the palm tree springing forth as the primary reality of the Christian's identity. They are two unequal, yet warring realities.

The Christian's new identity centers upon their union with Jesus Christ

    What I want to do now is focus attention upon the primary reality of the Christian life - their new identity. In my studies of the New Testament, one finds the following facts about what Christian people are referred to in the Gospels, Acts, Epistles, or John's Apocalypse. I'll list five of the leading descriptions of Christ-followers.

1. Christians were first called  

    "disciples". This title is found only in  

    the Gospels and Acts, yet it is by far 

    the most common designation, 

    registering over 250 places.  

2. Christians are called "saints" over 50      times. 

3. Christians are referred to as "elect"or      "chosen ones" some 15 times. 

4. Christians are termed "believers" on        9 occasions. 

5. Christians are deemed "Christians" in      3 places. 

    These five leading descriptors address the Christian life from different angles. 

    The "disciple" is at root a follower of Jesus Christ. He or she sets out to follow Jesus so closely as to mimic Jesus in thought, word, or deed. To say one is a "Christian" is to say one is a "disciple". In salvation, I accept Jesus as my Savior and my Lord. He is Lord or Master not only by right, but also by fact. The disciple's entire life is growing in their awareness, understanding, and competency in living their life for the glory of the Master Who redeemed them. 

    The term "saint" addresses how God has set apart a sinner, called him or her unto himself in saving faith, and changed their underlying human nature from being at war with God to walking with God as a "holy one" - i.e. "a saint". 

    When we speak of someone as "chosen" or "elect", this reminds us that before we ever choose God, He chose us for the sake of His Son before time began, prior to our birth, to be holy and blameless in His sight. 

    As for the designation "believer", this reminds us that God's choosing and electing does not cancel out the obligation nor call to the sinner to believe and repent of their sins in Jesus Christ. 

    The name "Christian" derived from those who opposed the earlier followers of Christ, reminding us that becoming one entails suffering for Jesus' sake. 

A brief comment on "union with Christ".

    For sake of space, I'll devote the next post to unpacking what is meant by "union with Christ". This reality of "union with Christ" is the most common teaching about Christian identity we find in the New Testament. The clearest passage that summarizes this truth is what Paul writes in Galatians 2:20  

"I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me."

    In the next post, I'll spend more time on this vital truth that is at the heart of the Christian's new identity in Jesus Christ

P1 The New Christian Identity And The Reality Of Lingering Sin - Romans 6:1-7

Introduction:

    In this series of posts we are understanding two truths about the Christian life in this world. 

1. First, the Christian has a new identity,

    and thus a new nature in Jesus              Christ. 

2. Second, though having a new 

    identity, the Christian still retains the      lingering effects of corruption.


Romans 6,7 and 8 helps us understand how these two truths are to be explained. If I were to summarize these three chapters, the following could be said.


1. Romans 6 - New Christian identity and no excuse to sin.

2. Romans 7 - Old vss New identity and      the conflict of sin.

3. Romans 8 - New Christian identity          and defeating sins.

    As an old preacher I heard once noted, until I understand the realities of Romans 6, and deal with the conflict of Romans 7, only then can I enjoy the victory promised in Romans 8. 

    Lets look what we find in Romans 6 concerning the new Christian identity and no excuse to sin. These are two realities. The new identity in Jesus Christ speaks to what I become and who I am as a Christian. The lingering corruption of sin speaks to a secondary reality of the Christian life that stems from our unredeemed flesh. We shall first note some questions to ask ourselves.

Important questions to ask of our new identity and the tendencies to still desire to sin

    Let's first begin with the second reality of the Christian life, the lingering corruption that clings to our flesh and which imposes itself upon our new nature. Paul writes about this issue of sin in the Christian life, and the need to rely upon the Holy Spirit who brought it about. We can note what he says in Galatians 5:16-17

"But I say, walk by the Spirit, and you will not carry out the desire of the flesh. 17 For the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you please."

    Anyone reading this post, especially Christian readers, ought to identity with what Paul wrote in Galatians. These two competing realities, unequal to be sure, stir about on the inside. In later posts I'll take note of this enormous conflict in Paul's extensive treatment of it in Romans 7. 

    Suffice to say, any working model of Christian sanctification has to handle how the Christian can have a new nature on the one hand, while still dealing with the uncomfortable reality of lingering sin. As we turn to Romans 6, the opening three verses pose three diagnostic questions that help us to see that thought the Christian is "a saint who sins occasionally", they never have a legitimate excuse for doing so.

1. Do I have the right to sin? No

Romans 6:1 "What shall we say then? Are we to continue in sin so that grace may increase? 2 May it never be!"

    When one becomes a Christian, they are brought into a new life, united to Christ, with new rights. We have the right to live for God. The right to love God. The right to hate sin. Whenever we compare those rights to the one right don't have - the right to sin, we discover that in all reality, nothing is lost. Whenever you think about it, a "right" in the moral and spiritual sense is something granted by God. The sinner's claim on having the "right to sin" is a deception of the fallen impulses of our physical body, containing those selfish drives the Scripture calls "the flesh". The Christian has the license to live for God and does not have the right to sin.

2. Do I have to sin? No

Romans 6:2b "How shall we who died to sin still live in it?"

    This second question deals with the issue of no longer having the necessity to sin. Before Christ, the sinner could say: "I couldn't help my self" because they not only sin out of willingness, but also necessity. Necessity has to do with the overall disposition of one's moral and spiritual nature. When I speak of "nature", I mean the way in which something expresses its existence, behavior, or (if possessing an intellect) it's personality. Another way of describing one's nature would be to say "how one is wound" or, "how one is wired".

    What happens when the nature is changed to a new one in Christ? The will of the human person now has options! Fallen man's freedom of the will is limited to only doing what pleases himself. He is free to do whatever he wants and yet, no matter how religious or moral he may be, unless the Holy Spirit is acting upon and in the heart - that person will refuse God 100% of the time. At saving faith, the will is "freed" to do the one thing it refused to do - truly and freely love God.

    In post-conversion life (that is, the life that follows from having been born-again to saving faith), Christians will still sin. With that reality understood, the Christian cannot claim they "had to sin", since the necessity to sin is removed. Even though I may sin post-conversion, I don't have to. One's growth in sanctification ought to see a lessening frequency and severity of sins relative to what they would had been pre-conversion.

3. Can I have victory over sins? Yes

Romans 6:3 "Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death?"

    Let us suppose one has a dead mouse in a mouse trap. If you were to put a piece of cheese up to his nose - would he grab for it? Clearly not. Why? The mouse is "dead". No amount cheese, even the finest cut, will entice a dead mouse. Paul describes the Christian's relationship to the power of sin as being "dead". By one's union in Christ - sin - in effect - is "dead to them". 

    This is Paul's way of saying that in Christ, ground is given to the Christian to have victory. Victory over particular sins requires a daily giving of oneself to God's Word, prayer, and putting on the shield of faith (see Ephesians 6:1-11). Our flesh may very well "flare-up" in such instances - since the cancellation of "power of sin", not the "presence of sin", has occured.

    We must remember that in justification - the penalty of sin is removed. In sanctification - the power of sin is removed. Only when I am in heaven with Jesus - or glorification - will the presence of sin be removed. With those distinctions noted, since my relationship with Christ is defined - that means my relationship to sin ought to change. 

    The more I grow deeper in love with Jesus, the higher will be my hatred of sin. In sanctification - I am becoming in experience whom God declared me to be by position in justification.

    In our next post, we shall continue on by exploring the meaning of how the primary reality of the Christian's new identity is rooted in their union with Jesus Christ. 

More next time....

A Follow-up: The Need To Unpack The Reality Of Sin In The Christian Life

Introduction & review: saints who sin occasionally

    In our last post, we considered the question of Christian identity. Readers who want to review the last post may click here http://www.growingchristianresources.com/2023/05/is-christian-sinner-saint-or-somehow.html. 

    We asked "is a Christ-follower a 'sinner', 'a saint', or somehow 'both'". We concluded that, on the one hand, with respect to the righteousness of Jesus Christ credited unto me in saving faith, I am no doubt a "saint", a "holy one". Over sixty times we find Christians referred to as "saints" in the New Testament. We could say that the Christ-follower's "sainthood" in this present life speaks to their root identity. The Christian is by position forgiven of their sins and by relationship an adopted son or daughter of God.

    But now, what of the sins commited post-conversion? This secondary "on the other hand" reality of Christian living causes much discussion among Christian people. 

    Clearly, the Bible nowhere affirms that Christians are sinlessly perfect in this life (compare 1 John 1:8-2:2 for example). We know that Paul admitted, for instance, in Philippians 3:12

"Not that I have already obtained it or have already become perfect, but I press on so that I may lay hold of that for which also I was laid hold of by Christ Jesus."

    Also too, the Apostle Peter would commit sins well into his Apostleship, as apparent in Paul's confrontation of him in Galatians 2:11-21. Even though the Christian has no excuse (since the last time I sinned I did not have to sin), it nevertheless stands that all Christians will choose to sin from time-to-time. As author Sinclair Ferguson notes in his book "The Blueprints for Sanctification", the pattern for Christian living ought to be that we sin less frequently and with less intensity. 

    It is true that Christians have a "new nature" from their conversion in saving faith (2 Corinthians 5:17; Titus 3:5). So, why then do Christian people sin? As I noted in the last post, some Christians refer to themselves as "sinners saved by grace". I won't go into the history of the use of this phrase. The history of ideas, and how they trickle down into everyday use, tends to lead to their misuse. Let's just say that its original intent, and the way it is taken today, are different and has led to much confusion.  This phrase "sinner saved by grace", though well intended, nevertheless needs retired. 

    In my last post, I noted that probably a better way of stating this secondary feature of Christian living in this world is to say "we are saints who sin occasionally" (to borrow from Neil T. Anderson and other theologians who write regularly on the subject of Christian sanctification). 

The reality of sin in the Christian life

    We know that Christian people retain the corruption of sin. The difference between pre-conversion and post-conversion man is that the first situation has man sinning by necessity. Put another way, unbelievers sin because of who they are - sinners. The church 5th century church father Augustine describes it as "not being able not to sin", or stated positively "able only to sin". The human will of the natural man is morally bent, tilted, in the direction of "desiring to do the opposite of God's will", as well as feeling the need to do what is opposite of God's will. 

    When we become born-again, regenerated, new believers in Jesus Christ, our nature is transformed. When the Christian sins, they sin because "they want do", not because "they have to". To quote our friend Augustine once more, we become as believers those "who are able not to sin", or stated positively, "we can choose not to sin". 

    I ended the last post by referencing Martin Luther's phrase in his summary of the Christian life "simul iustus et peccator" (saint and sinner at the same time). As I understand this teaching of Luther, the Christian is indeed a "saint" in the primary sense of their identity with respect to the credited righteousness of Jesus Christ, received in saving faith (compare Romans 3:24-26; Galatians 3:24). As I also understand Luther's statement, the Christian chooses to commit sin and, independent of consideration of who they are in Christ, they would be a sinner (which of course is no longer their central identity, due to conversion). Luther's point seems to be that the Christian's choice to sin is a "secondary feature" of their Christian life in this world. As I heard it once stated: 

"in the new birth, we are set free in justification from the penalty of sin; in sanctification, we are being set free from the power of sin; and in glorification, or after we get to Heaven, the believer is set free from the presence of sin".

The reason for today's post: a need to unpack the reality of sin in the Christian life 

    The Apostle Paul writes these words in Romans 7:24-25

"Wretched man that I am! Who will set me free from the body of this death? 25 Thanks be to God through Jesus Christ our Lord! So then, on the one hand I myself with my mind am serving the law of God, but on the other, with my flesh the law of sin."    

    With so much discussion over who a Christian is ("a saint", "a sinner", or somehow both), I wanted to take time to dive more deeply into where we can find the accurate portrayal of the polarity that exists for Christian people, namely that we are "saints" and that "we sin occasionally" - Romans 6,7,8. 

 
The 4 R's Of Romans 6, 7 and 8.

     I'll simply list what I call "the four "R's" of the Christian life in Romans 6,7, and 8 as a means of navigating the Christian's "sainthood" on the one hand and the painful reality of their post-conversion sinning on the other hand.

1. Realities of the Christian life.  

    Romans 6:1-11

2. Responsibilities of the Christian life.        Romans 6:12-7:6

3. Wrestlings between the new nature        and sin in the Christian life. 

    Romans 7:7-25

4. Rights of sonship for the Christian          life. Romans 8.

Closing thoughts

    As we devote time in future posts to these chapters of Romans 6,7, and 8, I'm reminded of what I heard a preacher say years ago in reference to understanding the Christian life in this section of Romans. The preacher noted:

"only when we understand the reality of Romans 6 and the conflict of Romans 7 will we be able to enjoy our inheritance laid out in Romans 8."

     It is hoped that in unpacking these three chapters, readers can gain clarity to untangling the difficulties of understanding the believer's true identity in Jesus Christ. 

Is The Christian A Sinner? A Saint? Or Somehow Both?

Introduction:

    Our Christian identity is fundamental to how we grasp three realities:

1. Who we are in relationship to God in 

    Christ. 

2. How we relate to understanding 

    ourselves in Christ. 

3. How we relate to others inside or 

    outside of Christ. 

    Identity has become a hot topic of discussion in our wider culture during the last decade. In the news we will hear of such phrases as, "identity politics" or hear the question, "what do you identify as?" We live in an age that though full of information at out finger tips, yet is characterized by the vast majority of people not knowing who they are, or even "what they are". 

    These are the fruits of a set of worldviews that attempt to root identity either in the by-products of so-called neo-Darwinian evolution (i.e. naturalism) or in one's personal understanding of oneself (i.e. what author Carl Trueman has coined "individual expressivism").

    For followers of Jesus Christ, it is vital to know who we are. What is at the root of our Christian identity? How do we explain it? To answer these questions, I'll first offer an outline of Romans 6,7,8, followed by an exposition of where I land on the subject of Christian identity.  

An outline of Romans 6,7,8 with reference to Christian identity.

1. We are saints that died to sin.       

    Romans 6

*Personal new identity for Christian 

  living. 6:1-3

*Progress in Christ by Christian living.      6:4-7

*Power available for Christian living.          6:8-11

*Present yourself to God for Christian 

  living. 6:12-23

2. We are saints that wrestle with sin.   

    Romans 7

*Pre-conversion: dead in sins, 

  condemned by the Law. 7:1-13

*Post-conversion: wrestle with sin, 

  delighting in the Law. 7:14-25

3. We are saints freed to overcome sin.  Romans 8

*Free from condemnation before God.      8:1-4

*Free to desire God.  8:5-8

*Free to live for God. 8:9-11

*Free to relate to God. 8:12-16

*Free to hope in God.  8:17-25

*Free in prayer to God. 8:26-27

*Free in confidence with God. 8:28-39

An Exposition and Personal Testimony about Christian Identity

    For over 30 of my nearly forty years of being a Christ-follower, I have studied this matter of Christian identity. The question which we seek to answer is, "are we fundamentally sinners saved by grace, saints that can walk victoriously above sin, or both"? I have experienced the first two in extreme form. I have come to conclude that, in the words of that great Reformer, Martin Luther, we are "saints and sinners at the same time". Let me explain by way of personal testimony.

Ditch one: "Defeated Christian or no-Lordship Christianity".

    As a younger man I was caught up in what I would call a "defeatist view" of Christian identity or an extreme form of the first view. I believed in the so-called "carnal-Christian view" or "no Lordship Christianity", namely that Jesus became my Savior and then only later would He become my Lord. 

    Such a position would practically result in two classifications of Christians - those who are carnal and those who are Spirit-filled. In as much as a Christian can act carnally (see 1 Corinthians 3:1-4), yet to say a genuine believer can go for long periods of time with no fruit nor evidence of conversion (hence be "totally carnal") conflicts with Scripture (see Matthew 7:15-20; James 2:15-17).  In this first extreme, I felt I couldn't help but sin, and that I was prone to sin, and thus expect a pattern of defeat in my Christian life. 

Ditch two: "Constant victory or no-depression view of Christianity"

    The other ditch I went to was what we could call a "total victory view". The variant I was taught espoused that we should never get depressed and that we ought to expect to rise above sin most of our lives. 

    As in the first view, this view takes what is a true principle and magnified it at the expense of other doctrines. Yes, as Christians, we have been given a new nature (that is, a new way of expressing what we are in our actions). Further, we have the indwelling Holy Spirit Who enables us to live for God and frees us from the compulsion of feeling like we can't help ourselves when it comes to sin (Romans 8:1-5). 

    However, Christians still have to deal with the world, the flesh, and the devil ( Ephesians 6:1-11). Furthermore, Paul himself testifies how Titus was sent by God to him in a season of depression (see 2 Corinthians 7:5-6). I knew this to be a ditch because it was one step removed from the error of perfectionism, which teaches it is possible to not knowlingly sin ever again in this life. Ironically, I found this second view resulted in producing two classes of Christians, just as the first. 

The New Testament reveals we are saints and sinners at the same time

    It was only until I began to study the over one-hundred passages in the New Testament that speak of our identity "in Christ", coupled with statements Paul makes about himself in Romans 6,7,8 and elsewhere that I came to believe the following of our Christian identity (hence the third option or "both" view, in contrast with the first two ditches that I just explained). 

First, we are saints of God. 

    A saint is not someone who dies and is later deemed such by a church or other group. Rather, "saint" refers to "a holy one", that is, someone who has the Holy Spirit on the inside of them as a result of receiving Christ as Savior and Lord in saving faith (Romans 10:9-10). The Christian's sainthood is rooted in what God did in choosing and then calling them to saving faith in Jesus Christ (2 Thessalonians 2:13). 

    Our nature, our "way of expressing what we are", is changed from an old nature that always wants to sin and not follow Jesus to a new nature that wants to live for God and follow Jesus (2 Corinthians 5:17). Although the last time I sinned as a Christian was of my own choosing, yet I realize that I don't have to sin out of necessity as I did prior to conversion (2 Corinthians 5:17). 

    In having received the new nature at saving faith, God credits me with Christ's righteousness and adopts me, meaning that by nature and position I am a "saint" (Romans 4:1-6; Galatians 4:1-6). I can obtain victory while realizing that I won't be immune from the onslaught of our fallen world and the still residing desires of my fallen flesh (Romans 7:13-25; 2 Corinthians 10:3-5).

Secondly, we are also "sinners saved by grace" (perhaps better, "saints who sin occassionally", as noted by Neil T. Anderson). 

    Though saints, we can and do choose to sin. The phrase "sinners-saved-by-grace" is not entirely unbiblical. I have heard the Christian's still lingering corruption of sin described as being a "recovering sinner". Paul describes himself in present tense terms as "the chief of sinners" in 1 Timothy 1:15. Furthermore, the Apostle Peter was confronted to the face by Paul in Galatians 2 and was nearly convinced of the Galatian heresy - though himself being a true believer, acting out of the flesh. 

    When I describe who I am in relationship to my still progressing efforts in practical righteousness, it is there that I say with Paul in Romans 7:24-25 "Wretched man that I am! Who will set me free from the body of this death? 25 Thanks be to God through Jesus Christ our Lord!" So then, on the one hand I myself with my mind am serving the law of God, but on the other, with my flesh the law of sin." 

Lastly, we are saints and sinners at the same time. 

    In bringing together the first and second points, the overwhelming message of the New Testament places the root of my Christian identity in who I am as a result of Christ's imputed righteous (i.e. "credited righteousness") at saving faith. 

    By position I am a saint of God, a child of God, declared righteous in Him. In and of myself, apart from Christ's imputed righteousness and my adoption as a son, I have left-over remnants of sin and this flesh. Like a rusty car with a new motor, I can pass any car on the highway, while in the meantime the car handles like an old car because the outsides are not yet made new. 

Closing thoughts:

    Let me close this exposition on Christian identity with a quote from Martin Luther that summarizes well everything I've written above and a link to a video clip from R.C. Sproul that expresses what Luther meant when he said "saint and sinner at the same time". https://www.youtube.com/watch?v=xci-kUhXOW8&t=4s

    "A Christian is at the same time a sinner and a saint; he is at once bad and good. For in our own person we are in sin, and in our own name we are sinners. But Christ brings us another name in which there is forgiveness of sin, so that for His sake our sin is forgiven and done away. Both then are true. There are sins…and yet there are no sins…. thou standest there for God not in thy name but in Christ’s name; thou dost adorn thyself with grace and righteousness although in thine own eyes and in thine own person, thou art a miserable sinner." 

The Sweet Aroma Of The Lord's Presence - Meditations On Jesus Anointing By Mary Of Bethany

Introduction: 

    I was thinking back to the days of growing up at home. My father would bake cinnamon rolls. In the late Spring, we would get off the school bus and could smell the sweet aroma of those rolls wafting in the breeze amidst the dandilions. It didn’t matter what kind of day we had, that sweet aroma made it all better. 

    Certain scents evoke memories don’t they? Whether good or bad, aromas evoke an awareness of the presence of someone we know or once knew.

The sweet aroma we’re going to talk about in this post is a mixture of joy and sorrow, pain and healing.  The anointing of Jesus by Mary of Bethany is included in the sequence of events leading up to what would be the Lord’s Table, Gethsemane, His arrest, the trials, His flogging, His crucifixion, His resurrection. We find it in Matthew 26:6-13; Mark 14:3-11; and John 12:1-8, with our focus being on Mark and John's accounts. 

    The scent of the presence of the Son of God would waft its way in this scene once that alabaster vial was broken. For some, like Mary, it will evoke the reminder that here is her Savior. For others, like Judas, it will expose his treachery. That scent would accompany our Lord through His arrest, trials, flogging, and crucifixion. Let’s explore what I’m calling “The Sweet Aroma of His presence”. 

Release of the sweet aroma from a broken vessel.  Mark 14:3

    We begin by noting Mark's words in Mark 14:3 

"While He was in Bethany at the home of Simon the leper, and reclining at the table, there came a woman with an alabaster vial of very costly perfume of pure nard; and she broke the vial and poured it over His head."

    John Gospel records the same event in John 12:1-3 

"Jesus, therefore, six days before the Passover, came to Bethany where Lazarus was, whom Jesus had raised from the dead. 2 So they made Him a supper there, and Martha was serving; but Lazarus was one of those reclining at the table with Him. 3 Mary then took a pound of very costly perfume of pure nard, and anointed the feet of Jesus and wiped His feet with her hair; and the house was filled with the fragrance of the perfume." 

    As we study these two chapters, we need not worry of any conflict in the accounts. Mark 14:1-2 tells us the events to follow occured two days before Passover. In John's account, we are told he arrived in Bethany six days before the Passover. The great commentators Alexander MacClaren and John Calvin identify Mark 14:3-11 and John 12:1-8 as the same event, reporting different details. Calvin states that we are not told of the day of the anointing by Mary in John, only that he arrived in Bethany a week before His crucifixion. Mark's narrative gives us the day of the anointing event itself, quite likely Jesus' final day in Bethany (on a Wednesday) before proceeding to Jerusalem to observe the Passover on Thursday evening of His final week. 

    So back to the account. Mark and John record that the perfume Mary poured out on Jesus' head was of "pure nard". It is interesting how the Greek word for “pure” is closely related to the word "faith". The perfume was such as to draw all those who smelled it to its source. 

    Faith is that firm persuasion of the Spirit to draw to Jesus in trust. Mary had to take the alabaster jar or vial and physically break its seal. The little alabaster jar itself was in the form of a slender vase, with the contents released upon the snapping of its neck from the base of the vessel. Mary's action illustrates the principle that the sweet aroma of Christ's presence is apprehended in the life of a believer who has yielded in brokeness to Him.

The motives behind why Mary anointed our Lord.

    We've observed how the anointing of Jesus required Mary of Bethany to break the alabaster vessel wherein the perfume was housed. The next question we want to explore is why she did it? Below we will enumerate the motive, meaning, and message of the anointing of Jesus.

A. The Motive of the anointing: Celebration.

    The setting and circumstances of Mark 14:3-11 and John 12:1-6 enable insight into this first motive of celebration. For one thing, the town of "Bethany"itself meant “house of affliction”. Jesus approached Jerusalem (which was scarcely but a few miles from Bethany) with the understanding He was to undergo the severest affliction of the cross. No doubt the Lord had prepared where He would be anointed. He understood the time was coming for Him to be ready for the cross and His death. 

    Secondly, the alabaster box itself, as mentioned, required breakage to release the perfume. Alabaster boxes or vessels were expensive to make. As we read in the text, upon Mary's action, Judas and others comment that what she did was a waste - costing a year's wages. This sweet perform was not native to Israel. It may had derived from India or the Orient. All we know is that due to its expense, the aroma from it would accompany the one who wore its scent. Nevertheless, the perfume inside was worth more than the container holding it. Furthermore, its intended object - Christ Himself - was worth more than anything, or anyone. 

    Thirdly, MacClaren, Calvin, and other commentators have noted that this meal was to celebrate the raising of Lazarus. John 12:1-2 states

"Jesus, therefore, six days before the Passover, came to Bethany where Lazarus was, whom Jesus had raised from the dead. 2 So they made Him a supper there, and Martha was serving; but Lazarus was one of those reclining at the table with Him."

    In as much as the meal's occasion is to celebrate the miracle wrought by Jesus in the rescucitation of Lazarus from the dead (John 11), it is Jesus Himself that becomes the focus of celebration - at least by Mary. Her anointing demonstrates that the presence of her Lord supercedes even the attendance by her once deceased brother - a point sadly lost on most attending.

B. The meaning of the sweet aroma – propitiation.

     When we speak of "propitiation", we refer to how God's wrath is satisfied by ther substitutionary death of an innocent sacrifice on behalf of the sinner. This idea lies at the heart of the Bible's teaching on "atonement", literally, God's act of enabling believing sinners to be "at-one" with Him. 

    This detail on the anointing of Jesus reminds us of how often the Old Testament would speak of acceptable sacrifices as being a “soothing aroma” before our God. Over 40x we see this, with first mention in Genesis 8:21, with Noah after the flood. Moses writes in Genesis 8:20-21

"Then Noah built an altar to the Lord, and took of every clean animal and of every clean bird and offered burnt offerings on the altar. 21 The Lord smelled the soothing aroma; and the Lord said to Himself, “I will never again curse the ground on account of man, for the intent of man’s heart is evil from his youth; and I will never again destroy every living thing, as I have done."

    The wrath of God, expressed in the sending of the worldwide Flood, was proven satisfied in the form of these offerings made by Noah. God then stated His covenant with Noah and all of human history to never destroy the world with a deluge. Quite literally, that "soothing aroma" speaks of "propitiation" or satisfaction of Divine wrath.

    Number 28:7-10 elaborates on the morning and evening lambs offered daily by the priest, how they were to emit a “pleasing aroma, soothing before the Lord”. God’s wrath, the expression of His holiness in opposition to sin, was required when sin was done. 

    Amazingly, in propitiation, the same God who is holy delivers the provision for propitating that wrath - the revelation about the various sacrifices. Why rehearse these Old Testament examples? Because the Old Testament sacrifices, in all their forms, pictures and pointed to what Jesus would perform on Clavary's cross.

    You see, Jesus came to be our propitiation, to satisfy the wrath of God. Paul's writes about Jesus in Romans 3:25 

"whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed."

    Other places in the New Testament are explicity that, just as the Old Testament sacrifices emitted a "soothing aroma" in temporarily propitiating the wrath of God, Jesus would permantly do so in His once-and-for-all substitutionary atoning work (see Hebrews 2:17; 1 John 2:2; 4:10). Mary's action at the end of our Lord's ministry would illustrate this point. 

    It is interesting to note that we twice find our Lord anointed in His ministry. Luke 7:37-50 records a different incident of a sinful woman anointing our Lord's feet with a similar ungent like we find in Matthew 26; Mark 13; and John 12. Why two accounts? In the Luke 7:37-50 record, Jesus is portrayed in that anointing as the sinner’s perfect righteousness, more than enough to grant a sinner covering, forgiveness, acceptance before God. Then of course in the Mary of Bethany account, we see how His soon death will have this soothing aroma. 

    So, we have seen the motive and the meaning of the anointing of Jesus in Bethany. What of its message?

C. The message of the sweet aroma – submission.

Our Lord would become that broken vessel as He underwent the torture and agony of Golgotha. Just as Mary broke the alabaster vessel containing the liquid to pour out on Jesus' head, He in-turn would later break bread in the institution of the Lord's Table to depict His body (see Mark 14:3 and Mark 14:22). Jesus did what He did in submission to the will of the Father.

     Did you know, the Christian is called to be the same? To live a life yielded to the Father. Paul describes this in Ephesians 5:2 

"and walk in love, just as Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma." 

Or again, consider these words in 2 Corinthians 2:14-17 

"But thanks be to God, who always leads us in triumph in Christ, and manifests through us the sweet aroma of the knowledge of Him in every place. 15 For we are a fragrance of Christ to God among those who are being saved and among those who are perishing; 16 to the one an aroma from death to death, to the other an aroma from life to life. And who is adequate for these things? 17 For we are not like many, peddling the word of God, but as from sincerity, but as from God, we speak in Christ in the sight of God."

     When we realize the lengths to which Jesus went to carry out the will of the Father (His Divine will at one with the Father, with His human will submitted to that Divine will), it strengthens Christian faith. One of my favorite verses, Hebrews 12:2-3 states it this way

"fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God. 3 For consider Him who has endured such hostility by sinners against Himself, so that you will not grow weary and lose heart."

Closing thoughts:

    Today we have meditated on the act of Mary of Bethany anointing Jesus in Mark 14 and John 12. We noted the principle of how the sweet aroma of His presence is apprehended in a life that is broken, willing to live for Him. We then considered three motives in the anointing: celebration, propitation , and submission. Would it be that all true followers of Jesus aspire to live as broken vessels that carry forth the sweet aroma of His presence, just as He went forth, giving His life for them. 

The Plot For A Crucifixion

Introduction:

    In today's post we want to consider "the plot for a crucifixion". We begin by noting the following record of the plot in Mark's Gospel. 

Mark 14:1-2 “Now the Passover and Unleavened Bread were two days away; and the chief priests and the scribes were seeking how to seize Him by stealth and kill Him; 2 for they were saying, “Not during the festival, otherwise there might be a riot of the people.”

    As we turn to Mark 14, we are treading holy ground. What will follow in that chapter and the next is shaped by the plot to crucify the Lord Jesus Christ. We can note the following outline of Mark chapters 14 and 15.

1. The plot to kill Christ (14:1-2). 

2. Preparation of the body of Christ (14:3-9).

3. The betrayal of Christ (14:10-11). 

4. The final meal with Christ (14:13-31).

5. The agony in the garden by Christ (14:32-52).

6. The Jewish trial of Christ (14:53-65). 

7. A denial of Christ (14:66-72). 

8. Pilate’s trial of Christ (15:1-5).

9. The Crucifixion of Christ (15:6-40). 

10. Burial of Christ (15:42-47). 

    As mentioned, this plot in Mark 14:1-2 shapes what follows. We want to ask this question: who was responsible for the crucifixion of Jesus Christ? In answering this question, we will explore the plot which led to His crucifixion by consulting the parallel Gospel accounts and other passages in the New Testament. We will then investigate how a similar plot works in the life of the believer.

1. The plot for Jesus’ crucifixion.             Mark 14:1-2

*Pre-meditated by man.

Mark 14:10-11 "Then Judas Iscariot, who was one of the twelve, went off to the chief priests in order to betray Him to them. 11 They were glad when they heard this, and promised to give him money. And he began seeking how to betray Him at an opportune time." Matthew 26:25 "And Judas, who was betraying Him, said, “Surely it is not I, Rabbi?” Jesus said to him, “You have said it yourself.” Acts 4:27 "For truly in this city there were gathered together against Your holy servant Jesus, whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel."

*Prompted by Satan.

Luke 22:3 "And Satan entered into Judas who was called Iscariot, belonging to the number of the twelve." Luke 22:53 "While I was with you daily in the temple, you did not lay hands on Me; but this hour and the power of darkness are yours.” John 13:2 "During supper, the devil having already put into the heart of Judas Iscariot, the son of Simon, to betray Him."

*Prearranged by God.

Matthew 26:39 "And He went a little beyond them, and fell on His face and prayed, saying, “My Father, if it is possible, let this cup pass from Me; yet not as I will, but as You will.” Luke 22:42-44 "saying, “Father, if You are willing, remove this cup from Me; yet not My will, but Yours be done.” 43 Now an angel from heaven appeared to Him, strengthening Him. 44 And being in agony He was praying very fervently; and His sweat became like drops of blood, falling down upon the ground." Acts 2:23-24 "this Man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death. 24 But God raised Him up again, putting an end to the agony of death, since it was impossible for Him to be held in its power." Acts 4:28 "to do whatever Your hand and Your purpose predestined to occur."

*Participation by the Son.

John 13:3 "Jesus, knowing that the Father had given all things into His hands, and that He had come forth from God and was going back to God." Matthew 26:1-2 "When Jesus had finished all these words, He said to His disciples, 2 “You know that after two days the Passover is coming, and the Son of Man is to be handed over for crucifixion.”

    So, in considering the above four classifications of participants, we understand that man, Satan, God, and Jesus Himself were all involved in the crucifixion plot. Of course, God prearranged every detail. There was nothing random or out of control with respect to all that transpired leading up to and during the crucifixion of Jesus Christ. 

    Furthermore, Jesus Himself participated in two respects. As truly God, He had agreed to come to earth, become incarnate, and go to the cross. Then, as truly man, He willingly participated in His own crucifixion, never hestitating, never being a victim, but nonetheless receiving the agony that comes with experiencing God's wrath, let alone the physical, excruciating pain of crucifixion. 

    As we shall see next, the plot responsible for the crucifixion of the Son of God is used by God in the life of every Christian.

2. The plot for the Christian’s crucified life.   

    I recall listening to a sermon years ago by Charles Stanley. He recounted an archaeological discovery of an ancient church that had its baptistry shaped like a cross. I read another article about the oldest baptistry in the world, a church in Syria, where the baptistry is shaped like a coffin. Why mention this? Baptism’s meaning involves the language of crucifixion and resurrection. When we are born again by the Spirit on God in saving faith, Scripture describes us as baptized by the Holy Spirit into union with Jesus Christ. We call this the reality of the newbirth. 

    Water baptism is a re-enactment, a sign, a seal, signifying that prior reality of salvation in faith between them and God. Just as a child’s birthday party signals to those present that his or her natural birth had already occurred, so too does water baptism symbolize, signify, and state publicly that something already occurred inwardly, privately, between that person and God. 

    Moreover, water baptism is the convert’s way of stating: "I was once this way, my sins were buried with Christ, and now when I come out of this water, I’m going to walk forward and not look back." Water baptism is not where salvation occurs, since it is the God-given New Covenant sign of the miracle of the new birth and saving faith given by God prior to that. It provides an audio/visual method of conveying to all present of the miracle of regeneration that is unseen in saving faith - wherein I die, am buried, and am raised with Christ. 

    The Holy Spirit's work of uniting us to Christ's death, burial, and resurrection is called "Spirit baptism", spoken of by Paul in 1 Corinthians 12:12-13 and alluded to nearly 100 times in phrases such as "in Christ", scattered through the New Testament letters. The water baptism administered to new converts is theologically connected to the reality of the Spirit's baptizing them into union with Christ at saving faith. This is why you only see those persons who made a prior commitment of faith getting water baptized in the New Testament.  

    Consider how the Apostle Paul uses crucifixion language in describing the Christian life. 

Romans 6:3-5 "Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death? 4 Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life." 

*Premeditated by man.

The Christian is called for involvement in their co-crucifixion with Jesus Christ. Notice how the language of crucifixion is used to describe the Christian life. Romans 6:8-11 "Now if we have died with Christ, we believe that we shall also live with Him, 9 knowing that Christ, having been raised from the dead, is never to die again; death no longer is master over Him. 10 For the death that He died, He died to sin once for all; but the life that He lives, He lives to God. 11 Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus."

Colossians 3:8-10 "But now you also, put them all aside: anger, wrath, malice, slander, and abusive speech from your mouth. 9 Do not lie to one another, since you laid aside the old self with its evil practices, 10 and have put on the new self who is being renewed to a true knowledge according to the image of the One who created him."

If the Christian tries to live for God through any other means than the plot of crucifixion, they will fail. In water baptism, not only do I see a picture of the beginnings of the Christian life, but also what ought to be the pattern for the remainder of the Christian life. 

    Some try to prop up the self through religious activity, busyness, or being moral. However, the still-remaining corruption of sin, that impulse Paul calls elsewhere “the flesh”, even in the garb of church-life, will resist God, just as much as flesh that never darkens the doors of the church (Romans 8:5-6). 

    Others think that making friends with the world will make their Christian life more palatable to others, forgetting 1 John 2:15 "Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him." 

    You and I (if you are a Christ-follower) need to see that cross not only as the tool of our salvation, but sanctification (1 Cor 15:31 “I die daily”.) It is we who must, as our Lord did, willingly go to the cross. Others will be used of God, no doubt, in mocking us and rejecting us. Fellow Christians and non-Christians alike are often included in the crucifixion pattern imposed by God upon the Christian life. 

    Unless we understand the cross-shaped nature of the Christian life, we will never be more than hapless victims of random circumstances. Jesus, the crucified one, was no victim.  The Christian living in the light of the cross, won’t be either. 

*Promptings of the kingdom of darkness.

Did you ever wonder why as a Christian you undergo so much spiritual warfare? The kingdom of darkness wants to destroy every Christian, yet they know if the Christian is pushed to die to self, then that will diffuse their efforts. Think of Jesus. Although Satan did not possess full knowledge of what all the cross would accomplish, He knew Jesus was set on going to the cross. He wanted to destroy Jesus, yet He was aware at least that Jesus had come into the world to save sinners (see 1 Timothy 1:15).

    We read these words in 1 Peter 5:6-8 

"Therefore humble yourselves under the mighty hand of God, that He may exalt you at the proper time, 7 casting all your anxiety on Him, because He cares for you. 8 Be of sober spirit, be on the alert. Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour." Romans 16:20 "The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you."

*Prearranged by God.

This is the most important point of the plot of a crucifixion. Whenever we as Christians undergo adversity, recognize it is all prearranged by God for the purpose of conformity to the Lord Jesus. Romans 8:28-29 "And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose. 29 For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren." No wonder Paul noted the following.

Galatians 2:20 "I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me."

Galatians 6:14 "But may it never be that I would boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world."

*Participation by the Son.

The Son of God was active in His own crucifixion (John 10:17). He is present at all points throughout the Christian life. The crucified life includes the Son’s active involvement. His ongoing work in Heaven for you is based upon the work He accomplished here on earth. 

1 Peter 4:13-14 "but to the degree that you share the sufferings of Christ, keep on rejoicing, so that also at the revelation of His glory you may rejoice with exultation. 14 If you are reviled for the name of Christ, you are blessed, because the Spirit of glory and of God rests on you."

Acts 7:55 "But being full of the Holy Spirit, he gazed intently into heaven and saw the glory of God, and Jesus standing at the right hand of God."

Closing: 

    As we close out today's post, we have noted the plot for the crucifixion of Jesus Christ and that same plot working its way across the life of the Christian. 

*Pre-meditated by man.  

*Prompted by Satan. 

*Prearranged by God.  

*Participation by the Son. 

    Is it no wonder that Paul wrote what he worte in 1 Corinthians 2:1-2 "And when I came to you, brethren, I did not come with superiority of speech or of wisdom, proclaiming to you the testimony of God. 2 For I determined to know nothing among you except Jesus Christ, and Him crucified."

Introducing And Summarizing Major Views On The Millennium In Revelation 20

Introduction:

    There are certain chapters in the Bible that godly Christian people differ upon in their interpretation. Revelation 20 stands among one of the most discussed, and at times, hotly debated chapters among the 1189 chapters of God's Word. Today we want to note some key positions on the so-called "millennium" that one finds when studying this amazing chapter of the Book of Revelation. The term "millennium" itself means "thousand years", referencing the six occassions it is found in Revelation 20. Whether these references speak of a literal period of future time here on earth or a present, spiritual reign of Christ, constitutes the eye of the discussion.

Points upon which all Bible believing Christians agree in interpreting Revelation 20

    Before getting to the differing interpretations, let us first consider what all Christians agree upon with regards to Christ's second coming generally and Revelation 20 in particular.

1. Christ's literally, bodily return. 

    Clearly all are in agreement that Christ will have a literal, bodily, visible return.  According to Bible Teacher John MacArthur, 1 out of every 25 New Testament passages speak on His return. In all the major positions held about what we read in Revelation 19-20, virtually all interpreters are united in affirming that Revelation 19:11-21 is speaking about Christ's literal, bodily return to earth. Whichever view one holds about the millennium (see later on in this post), all agree that the Jesus in Revelation 20 is truly God and truly man. He reigns over His Kingdom depicted in Revelation 20 in a physical, glorfied body which He has retained since His ascension.

2. Revelation 20:11-15 finds near universal agreement.

    In my consideration of the major viewpoints on Revelation 20 from listening to lectures, sermons and readings of nearly all the major creeds and confessions of church history, it is observed that the latter half of Revelation 20 (vss 11-15) finds near universal agreement. There is some debate over who exactly the "small and the great" are (whether they be believers and unbelievers or unbelievers only). Nevertheless, throughout church history, the major areas of emphasis on this particular section of Revelation has been the resurrection of the dead and final judgment. We read the following in Revelation 20:11-15

"Then I saw a great white throne and Him who sat upon it, from whose presence earth and heaven fled away, and no place was found for them. 12 And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book was opened, which is the book of life; and the dead were judged from the things which were written in the books, according to their deeds. 13 And the sea gave up the dead which were in it, and death and Hades gave up the dead which were in them; and they were judged, every one of them according to their deeds. 14 Then death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. 15 And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire."

    In considering the above two points, there is general uniformity on Revelation 20:11-15 (especially 20:14-15) as to the final judgment that will occur as the closing event before the eternity of Revelation 21-22. 

    What this means then is that our area of focus is narrowed down to Revelation 20:1-10. We can view what he wrote as one vision, comprised of three sections. Why the three sections? Whether we are reading the underlying Greek text or any English translation, certain "time indicators" point to a sequence within the vision. I'll underline them below for the reader's reference. 

Revelation 20:1-3 "Then I saw an angel coming down from heaven, holding the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a thousand years; 3 and he threw him into the abyss, and shut it and sealed it over him, so that he would not deceive the nations any longer, until the thousand years were completed; after these things he must be released for a short time." 

Revelation 20:4-6 "Then I saw thrones, and they sat on them, and judgment was given to them. And I saw the souls of those who had been beheaded because of their testimony of Jesus and because of the word of God, and those who had not worshiped the beast or his image, and had not received the mark on their forehead and on their hand; and 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 completed. This is the first resurrection. 6 Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a thousand years." 

Revelation 20:7-10 "When the thousand years are completed, Satan will be released from his prison, 8 and will come out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together for the war; the number of them is like the sand of the seashore. 9 And they came up on the broad plain of the earth and surrounded the camp of the saints and the beloved city, and fire came down from heaven and devoured them. 10 And the devil who deceived them was thrown into the lake of fire and brimstone, where the beast and the false prophet are also; and they will be tormented day and night forever and ever."      

Why there are differences of interpretation on Revelation 20:1-10

   As mentioned, the real areas of difference of interpretation on Revelation 20 arise from how the first ten verses are approached, understood, and applied. The science and principles of interpretation are known as "hermeneutics". What follows below are five differences of interpretation one can note when reading books, articles, commentaries, and listening to sermons on Revelation 20.  How one answers the following questions will determine whichever position one holds to on the millennium (whether Pre-millennial, Amillennial, or Post-millennial). 

1. Is Revelation 20:1-10 recapping current history from Christ's resurrection to 2nd coming or is it following from His 2nd coming in Revelation 19:11-21?

2. Is the reference to "First Resurrection" speaking of salvation or of a future resurrection of the righteous at Christ's return?

3. Is Revelation 20:1-10 detailing more than one resurrection or is there only one general resurrection of both righteous and the wicked at the end of history? Many will include discussion of 20:11-15 in answering this question.

4. Is the Kingdom of Jesus Christ only spiritual and present, spiritual and earthly with an already/not yet component or entirely earthly in the future?

5. Is the number "1,000" a literal reference to a future 1,000 year reign of Jesus or is it a symbolic round number referring to His current reign in Heaven over the earth or a little bit of both?

Listing out the four major interpretations of Revelation 20:1-10

    Three major positions, with one having two variations (and thus a total of four views in all), exist in determining the answers to various interpretive issues and questions outlined above.  Though many details could be cited, yet for simplicity's sake, we will list each viewpoint, their names, and their broadest definitions. 

1. Premillennialism - Those who hold to this teach that, when Christ returns, He will set up a literal earthly kingdom for 1,000 years, followed by a brief loosing of Satan to deceive the nations, the Great white throne judgment and then the bringing in of the "New Heavens and New Earth".  The reason for the name "premillenialism" is due to the prefix "pre" referring to "before" and "millennium" being "1,000 years". As stated earlier, two variations exist within the Pre-millennial interpretation which for now we will just list their names: 

a. Classical or Historic Premillennialism 

    Sometimes called "Post-Tribulational Premillennialism", this variation is the oldest of all the major eschatological or prophetic views on the millennium. Some of the early church fathers espoused this viewpoint, however, it must be noted that the stress laid upon the future earthly phase of Christ's kingdom here on earth. In more recent versions of this position, the timing of the tribulation has become more of a talking point. It regards the rapture (catching away of believers by Christ) and His second coming to earth as one event. One author has depicted this view as follows:

 

b. Dispensational Premillennialism (sometimes called "pretribulational premillennialism).
    

    This position is most common in North America and somewhat in the British Isles (though not as much as it once was). When we say "dispensation", we refer to how God executes His providential dealings in different eras of history. It holds that due to distinctions between Israel and the Church, the Church will not have to endure the tribulation period. Sub-variations of this view exist between those who are pretribulational and those who believe God's wrath doesn't begin until midway through the tribulation, with the rapture occuring then (known as mid-triublationalism). There are those who claim this view is most recent, however, others will argue it was but a reclaiming of what earlier Christians taught. The imminency of the rapture of the church (that is, not knowing when it is going to occur) marks this view. Below is a comparison between this view and what will be the other remaining two major view of the millennium (Amillennialism and Postmillennialism).

Note: the picture above is from christinyou.com.

2. Amillennialism.

    We have so far observed two variations in the "premillennial camp" - namely classical premillennialism and dispensational premillennialism. We now will turn to a view that approaches Revelation 20:1-10 in a different light. This position (amillennialism) teaches that Christ began His reign at His ascension into Heaven and is ruling and reigning over a spiritual kingdom right now.  Being that it denies a literal 1,000 year reign of Christ, the term "A-millenialism" is used (a=no and millennium = 1,000 years).  History (according to this view) will continue in its downward spiral and at the end Christ will return, judging the world and Satan, and bring about the new heavens and new earth. We can summarize Amillennialism by the following diagram (picture derives from adventdc.com).

3. Post Millennialism 

    This position teaches that Christianity will continue to increase until the whole world is taken over by the gospel. Though not every individual will be saved, yet post-millennialists contend that every nation will eventually see many of their people saved.  It generally teaches that the church will continue to evangelize until so many people are converted that Christ will then return at the end of the future golden age or "millennium" )post = "end" millennium= 1,000 years).  Post-millennialists take passages such as Psalm 2 and missionary passages such as Matthew 28:18-20 to refer to the triumph of the gospel over unbelief. Below is a depiction of this view (also derived from the site adventdc.com).

So why do the millennial viewpoints matter to you?

    As we close this post today, some may ask about the relevance of the debate. The big takeaway is that however you understand God's closing out of history governs how you live for Him today. Other related issues, such as how the church carries out the great commission; how we interpret Scripture; and how we prepare for His soon return are shaped by how one understands the questions I raised about Revelation 20 at the beginning of this post. I'll leave the reader with a list of resources that can aid greatly in personal study on this topic.

1. The Meaning of the Millennium: four Views. Edited by Robert G. Clouse. IVP Academic. 1977

2. Rose guide to Bible Prophecy by Timothy Jones. Rose Publishing, 2011.