Matthew 28:18-20

     "And Jesus came to them and spoke to them saying, All authority in heaven

and  on the earth  has  been given to me. Therefore go and  make  disciples of

all  the nations, immersing them into the name of the Father and of the Son and

of  the  Holy  Spirit, teaching  them to obey everything I have commanded you.

and behold I am with you all the days, till the end of the world." (Mat. 28:18-20)

     These verses record a conservation that Jesus had with his eleven apostles

after  his  crucifixion  and  resurrection. (v. 16)  Now, as  the  risen  Lord  he

commissions them to take the good news to all creation.

     Jesus has "all authority." He has the right to give orders, to enforce

obedience, and to give people the right to act in his name. Neither the pope

of  Rome nor any other human being can claim to have "all authority." The

authority Jesus possesses was delegated to him by God the Father. Paul

said, "He put all things under his feet." (Eph.1:22) "Under his feet" is an

idiom. It is equivalent to saying he is over all things. If all things are "under

his feet," they are subordinate to him. His authority is indicative of the fact

that scripture says he is "at the right hand of God." This phrase is another

idiom and indicates a place of rulership and privilege. An array of scriptures

speaks of Jesus being at the right hand of God. (Acts 2:33, 34; Acts 7:55-56;

Eph. 1:20; Heb. 1:3; 1 Pet. 3:22) God the Father is not subject to the rule

of Christ, for it is he who put all things under him. (1 Cor. 15:27) Jesus must

reign  till  he  has put all his enemies under his feet. "The last enemy to be

destroyed is death." (1 Cor. 15:26)

     Jesus has been given authority   "in  heaven  and  on the earth." By

this we learn the authority he exercises is universal. It is unlimited as to extent

and place. Paul said, he is "far above all rule and authority and power and

dominion, and above every name that is named, not only in this age but also

in that which is to come." (Eph. 1:21) Peter wrote that he "has gone into

heaven and is at the right hand of God, with angels, authorities, and powers

having been subjected to him." (1 Pet. 3:22) "In heaven and on the earth"

is a way of saying he is over angels as well as human beings! The writer of

Hebrews says, "Let all God's angels worship him." (Heb. 1:6) Again, "He

has become as much superior to angels as the name he has obtained is more

excellent than theirs." (Heb. 1:4)

     Jesus' universal authority is the basis on which he ordered the apostles to,

"Therefore go and make disciples of all the nations." A person cannot

be a follower of Christ and live in a self-made bottle. There is a world that

needs saving. The apostles were not to wait for the world to beat a path to

their door. They were to go and make learners of all the nations. They were

to do so without any kind of partiality or favoritism.  It is not the color a

person's skin but the condition of the heart that determines whether he is a

worthy recipient of the gospel. The apostles were to preach the word and

God would give the increase. (1 Cor. 3:7)

     People would become disciples by "immersing them into the name of 

the Father and of the Son and of the Holy Spirit." The phrase "immersing

them into the name" is rich in meaning. The verb "immersing" identifies the act

that serves as the point of transition. The preposition "into" shows that it is

not "in the name" or by the authority of the Father, Son, and Holy Spirit," but

it is "into" their name. This phrase "into the name" is found in the papyri

sources and it means "into the account of" or "into the possession of." Those

who are immersed into the name of the Father, Son, and Holy Spirit become

the possession of the deity. They enter union with the supreme three and as

the result  they become God's people. The people of Samaria were "immersed

into the name of the Lord Jesus" (Acts 8:16) The men of Ephesus "were

immersed into the name of the Lord Jesus." (Acts 19:5) The believers in

Corinth had also been immersed into the name of Christ. (1 Cor. 1:13-16)

One is  "immersed into Christ Jesus" and "into his death." (Rom. 6:3-4;

Gal. 3:27) A person is also immersed "into one body" (1 Cor. 12:13)

Indeed, the New Testament teaches immersion is essential to fellowship

with God, to becoming a child of God, to entering the one body of Christ,

and to salvation from sin.

     The Lord told the apostles they were to be "teaching them to obey 

everything I have commanded you." The new converts were to be

nourished by the ongoing teaching and example of the apostles of Christ.

The apostles were guided by the Holy Spirit (Jno. 16:13) and they were

to guide the early disciples in God's truth. The early believers understood

this and they "devoted themselves to the apostles' teaching. (Acts 2:42)

The Lord taught the apostles about prayer, the Lord's Supper, the nature

of God, true worship, loving one another, and many other things. Let us

remember : every generation must be taught all the truth all over again!

     The apostles could receive no greater encouragement than to hear their

Lord say, "Behold I am with you all the days, till the end of the world."

It is reassuring to know that no matter how dark the night gets, how long the

day grows, or how numerous the trials of life are, the Lord is with his people

as they travel the road we call life. (2 Tim. 4:16-18) God is so good.

                                                                                                 RD

Copyright 2011

1 Timothy 2:11-12

     God, through the Holy Spirit by the pen of Paul wrote to Timothy, a young
evangelist and said, "Let a woman learn in quietness with full submission. I do
not allow a woman to teach nor to have authority over a man; she is to be in
quietness." (1 Tim. 2:11-12) Various interpretations of these verses have been
the occasion of much controversy.

     It is an undeniable fact that the verses listed above limit a woman's role in
religion. It is God himself who has imposed restrictions on what a woman may
or may not do in her spiritual service. Let no human being loose what God has
bound through the apostles. One of the problems is, some people bind what
God has loosed and they loose what God has bound. To do either is a mistake
because it results in the impeachment of divine wisdom. (Mat.16:19; Jas. 4:12;
1 Pet. 4:11)

     Paul says, "Let a woman learn in quietness." Some take the word "quietness"
to mean that she can say nothing in a Bible class. They say that to do so is a
violation of the text. First, the word translated "silence" or "quietness" in some
versions (cf. NIV, TNIV,ASV; NASB-95 says "quietly") is hesuchia. It is used
to indicate a state of  keeping one's peace, giving calm attention; being silent.
So, the question becomes, does the text teach that a woman must say nothing 
at all; that she may not comment or ask questions even in a Bible class
arrangement?

     First, hesuchia does not necessitate total silence. In this very context, just
nine verses earlier Paul uses the cognate form hesuchion. He urges that
"supplications, prayers, intercessions, and thanksgiving be made for all people,
for kings and all who are in high positions, that we may lead a quiet and
peaceable life." (1 Tim. 2:1-2) Is he saying that we should pray for those in
authority that we may be silent and say nothing? Based on the context, it is
apparent that absolute silence is not what the apostle intends, rather he enjoins
a quiet demeanor. 

     Second, it seems that Paul expands on the concept of "quietness" or "silence"
in the next verse. "I do not allow a woman to teach nor to have authority over a
man; she is to be in quietness." Paul's statement that "I do not allow a woman to
teach" must not be taken as a categorical denial of a woman's right to teach
anyone at any time. He did allow women to teach. One of the qualifications of a
"real widow" that Paul enjoins in this very letter is "she must be well attested for
her good deeds, as one who has brought up children." (1 Tim. 5:10) The
phrase "brought up children" implies any provisions she made for them including
teaching them about their duties to God. (Also see 2 Tim. 1:5; 3:15; Titus 2:3-4)
Women even taught men in apostolic days. (Acts 18:26) It's a matter of how it is
done and the demeanor that characterizes the woman who teaches. When a
woman asks a question in a Bible class, or when she answers a question posed
by the teacher, she is not violating the statement "learn in quietness."

     Third, Paul does not forbid a woman to teach a man, but he does not allow
her to teach in a way that constitutes having authority of or over  a man. If she
maintains a quiet, humble, and unassuming demeanor she may ask questions
and make comments in a class setting without violating the scriptures. A woman
may not engage in any religious teaching that involves "having authority
over a man." She may not be a public preacher of the word, neither does she
have the biblical authority to serve as an overseer or elder within a local
congregation. To do so would be to "have authority" that God does not allow
her to have. (Titus 2:15; Acts 20:28)

    Someone may ask, "What about 1 Cor. 14:34-35, where Paul writes, "the
women should keep silence in the assemblies. For they are not permitted to
speak, but should be subordinate, even as the law says. If there is anything
they desire to know, let them ask their husbands at home. For it is shameful
for a woman to speak in assembly." This text speaks to what is done in a
gathering of the whole congregation. (v. 23) A Bible class arrangement is not
in view. Spiritual gifts were being exercised for the building up of the
congregation (verses 3-5, 12, 26, 31), and this necessitated all things to be
done decently and in order. (v.40) Therefore, Paul forbids interruptions as
they would tend to result in confusion. (v. 33) In the type of assembly that 
Paul discusses the women were to remain silent. Paul's statement, "Let
them ask their husbands at home" seems to imply that the women he
addresses had husbands, and that the husbands could supply the answers
to the questions their wives would ask.
                                                                                                      RD

Copyright 2011
 

Acts 20:28

     Luke wrote the following words that were spoken by Paul while he was in Miletus,
"Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has
made you overseers, to care for the congregation of God, which he obtained with his
own blood." We learn from the context that these words were spoken to the elders
of the congregation in Ephesus. (Acts 20:17) This text contains several key phrases
that instruct us in vital areas relative to our earthly walk with God.

     (1) "Pay careful attention to yourselves." God wants elders to be sure that
they are walking in the light. They cannot effectively lead until they effectively heed
the will of the Master. They are leaders of the sheep of God's pasture, and God
requires them to be honest, sincere, godly, studious, strong in faith, true to the
teaching, etc. They are not infallible; their judgment is not perfect; neither is their
knowledge boundless. They are human beings and are subject to any of the failings
that characterize other people. Paul told Timothy, "As for those who persist in sin,
rebuke them in the presence of all, so that the rest may stand in fear." (1 Tim. 5:20;
RSV) This teaches us that elders are not above God's law. It also teaches us that
one does not have to be an elder in order to rebuke an elder when necessary.

     (2) "And to all the flock." Their work is serious because they are leaders of
"the flock." The word "flock" is a beautiful metaphor. The people they are leading
are the sheep of God's pasture. The people of God in the Old Testament, the nation
of fleshly Israel, were described as sheep. (2 Sam. 24:17; Psa. 100:3; Ezek. 34:2)
The New Testament uses the same metaphor to imply the qualities that should
characterize God's people; innocence, humility, and the willingness to follow their
Shepherd. (Heb. 13:20; 1 Pet. 2:25) Furthermore, one group of elders is to lead
one flock, or local congregation. God has not assigned "flocks" to one group of
elders. The work of elders begins and ends in the local assembly. God's will is
a plurality of elders in one flock. (Acts 14:23; 15:2, 22) Elders are to work with
"all the flock." They are not to show partiality to the rich and neglect the poor.
They are not to favor the poor and despise the rich. God says they are to work
with the entire congregation.

     (3) "In which the Holy Spirit has made you overseers." The phrase "in
which" implies that they are a part of the flock they oversee. They are not a group
of straw bosses who rule with rods of iron from a location far away. Peter warns
elders not to domineer over the flock, but be examples to the flock. (1 Pet. 5:3)
Paul also informs the elders that the Holy Spirit made them overseers. A person
cannot believe the Bible without believing this statement. The question is how did
the Holy Spirit make them overseers? The answer is: he made them overseers in
the same way that he makes Christians; by instructing them through the word 
of truth as to the qualifications they are to possess before they are appointed to
the work. (1 Tim. 3:1-7; Titus 1:5-9) The word "overseers" indicates that they
were to see that the things done by the flock (congregation) are done in a way 
that pleases the Great Shepherd.

     (4) "To care for the congregation of God." The care elders provide for
the congregation consists of doctrinal and moral nourishment. It is not always
easy to perfectly balance the two. Some elders are morally upright men whose
actions encourage others to be upright in life, but they lack the willingness and
courage to take a strong doctrinal stand against vicious wolves who threaten to
destroy the flock. There are also elders who are doctrinally strong but lack the
moral qualities of leadership. The congregation they care for is not theirs. They
did not purchase the flock. No descriptive phrase indicates that the flock is
named after them. It is God's congregation. Peter says the same thing: "Tend
the flock of God." (1 Peter 5:2)

     (5) "Which he obtained with his own blood." God obtained it with his
own blood. It isn't God the Father, for he did not come to the earth in a body.
He is spirit. (Jno. 4:24) The same is true of the Holy Spirit. So, the term "God"
must be a reference to Jesus the Son of God who is the "Word that became flesh."
(Jno. 1:1,14) His precious blood acquired the congregation of God. (1 Pet. 1:18-19)
Both the deity and humanity of Jesus Christ are affirmed by the words "the congregation
of God which he obtained with his own blood." Being God he could "rebuke the winds
and the sea," (Mat. 8:23-27) and as man he could say, "I am thirsty." (Jno. 19:28)

                                                                                                           RD

Copyright 2011

Does God Regulate Worship?

     Yes. If not, why would it not be acceptable to worship any way that one chooses?
If God does not regulate worship, it would be acceptable for one to worship according
to human precepts and doctrines. If not, why not?  But Paul says such is unacceptable.
(Col. 2:16-23)

     God has always required people to worship according to the regulations he has
prescribed. This was true during patriarchy, Judaism, and the current age of the gospel.
Cain and Abel lived prior to the law of Moses. They worshiped God, yet Cain's offering
was rejected and Abel's was accepted. The fact that one was accepted and the other
was rejected contains the very principle we are enunciating. Many theologians have said
that Cain's offering was rejected because he had the wrong attitude, or he offered less
than the best. The fact is, the writer of  Hebrews said Abel's offering was "by faith."
(Heb. 11:4)  This is proof  that Yahweh had given instructions that were followed
by Abel and rejected by Cain! No one acts by faith unless he acts in harmony with
God's will. Faith is manifested by total confidence in God and full acceptance of his terms.
Anything less is not biblical faith.

     Nadab and Abihu the sons of Aaron lived under Judaism. They offered "unauthorized
fire" before Yahweh, contrary to his command. (Lev. 10:1-2) Their punishment was swift
and decisive. They failed to yield their will to God's will. They supplanted God's plan and
added human elements. As the result they met God's disfavor and perished. They had no
right to worship God their way. The "Burger King" mindset may be fine in the world
of hamburgers, but it will not suffice in the realm of worshiping God. One demonstrates
love for his Creator when he does what God says. (Jno. 14:15,21,23) Anything else is
presumptuous.Those who worship according to "human precepts" and traditions render
their worship vain. (Matthew 15:9)

     We who live in this age must likewise worship God the way he has prescribed. There
can be no deviation if the worship is to be acceptable. Jesus said, "God is spirit, and those
who worship him must worship in spirit and truth." (Jno. 4:24) The word "must" is the
translation of the Greek word dei, and in this text it means necessary or obligatory.
The apostles of Christ followed this very principle in guiding and teaching the early
disciples. The Holy Spirit guided them "into all the truth." (Jno. 16:13) Anything not
included in the apostles' teaching is forbidden and unacceptable! (Acts 2:42; 1 Cor. 4:6;
Colossians 3:17; 1 Peter 4:11)

     People who add instrumental music to worship (Eph. 5:19; Heb. 2:12); change the day
for the observance of the Lord's Supper (Acts 20:7; 1 Cor. 11:23-29); have choirs that
sing for the assembly (Eph. 5:19; Col. 3:16); have women preachers (1 Cor. 14:34-35;
1 Tim. 2:11-12) and a host of other human additions need to reconsider, turn their
hearts to God, and worship according to his regulations. Not only is this the way that is
infallibly safe; it's the only way that is right and will insure the abundant blessings of the
gracious, holy, and eternal God of spiritual Israel.
                                                                                                                    RD

Copyright 2011
                                                                                      

    

Vine's Expository Dictionary of N. T. Words

     Vine's Expository Dictionary of  New Testament Words, W.E. Vine, 1939,
is one of the most popular word books for N.T. study. The premier reason for the
popularity of Vine is likely due to its ease of use. Let us be aware that ease of use
does not insure that the definitions assigned to words will be accurate. Scholars are
not always right. The difficulty often lies in determining when they are misdirected.
(Cf. blog posts on this subject: http://www.biblicallanguagesresearch.blogspot.com)
Vine's can be a useful tool if the user is aware of its deficiencies, and is willing to
supplement it with more recent tools of N.T. research.


     I  remember  hearing  bible class  teachers  and preachers quote profusely from
Vine's when I was immersed into Christ Jesus. For example, it was stated, "According
to Vine's Expository Dictionary of New Testament Words, the word church is from
the Greek work ekklesia. This word consists of two words, ek meaning 'out of' and
klesis from the root word kaleo meaning ' to call.' Therefore, the word church means
the called out." That all sounds good to the ear, it may appear plausible on the surface,
but the fact is: it's just not correct. Ekklesia does not mean "called out" in the N.T. It
means a congregation, assembly, or group. Perhaps the most glaring weakness of Vine's
is its dependence on the "root fallacy" or etymology to establish word meaning.


     I have  also  heard  many  bible  class  teachers  and  preachers define the word
"disorderly" in Paul's letters to the Thessalonians (1 Thess. 5:14; 2 Thess. 3:6,7,11)
by stating, "Disorderly is from the Greek word ataktos, and according to Vine's it is
'a military term, and refers to being out of rank, or insubordinate.' So, Christians who
are disorderly are those who are out of step."  This is not correct. In his letters to the
Thessalonians, Paul is using the words ataktos, atakteo, ataktos to describe people
who are idlers or living in idleness. I reiterate, "root meaning" or etymology does not
determine word meaning in N.T. research. Word meaning is generally determined by
word usage. The meaning of a word cannot be reliably determined by etymology,
especially in N.T. study. The one area where etymology is more useful is in the study
of Hebrew words because there are far more words that appear only once in the
Hebrew Bible than in the Greek New Testament.


     What is the person to do who knows no (or very little) Hebrew and Greek? There
are at least two options: (1) Learn to use the fundamental modern reference works of
biblical research. The person who is willing to master the basic tools of biblical research
will see that it is well worth the effort. (2) Become a student of contextual interpretation.
Too often, "biblical exegetes" interpret texts apart from their contexts, or they cite
numerous "authorities" without any knowledge of how they arrived at their conclusions.
If a person does not know how to use even the basic tools of research or how to
interpret contextually, how do they know the "authorities" are correct? We should not
accept a conclusion on the basis of which authority says it, but on the basis of the
sound reasons they advance.

     There is a dictionary of New Testament words that is far more useful, up to date,
and accurate than Vine's. It is Mounce's Complete Expository Dictionary of Old
& New Testament Words, 2006, Published by Zondervan. William D. Mounce, PhD,
University of Aberdeen, is the general editor, and author of the most popular Greek
text books available today, Basics of Biblical Greek and  A Graded Reader of Biblical 
Greek. Bill Mounce's Expository Dictionary should supersede that of W.E. Vine.

                                                                                                            RD

Copyright 2011

The Work of an Evangelist

     "In the presence of God and of Christ Jesus, who is to judge the living and the
dead, and in view of his appearing and his kingdom, I solemnly urge you: proclaim
the message; be persistent whether the time is favorable or unfavorable; convince,
rebuke and encourage, with the utmost patience in teaching. For the time is coming
when people will not put up with sound doctrine, but having itching ears, they will
accumulate for themselves teachers to suit their own desires, and will turn away
from listening to the truth and wander away to myths. As for you, always be sober,
endure suffering, do the work of an evangelist, carry out your ministry fully."
(2 Tim. 4:1-5; NRSV)

     Many people believe that evangelists do not have a "real" job because they do
not punch a clock, they do not get their hands dirty on an eight hour shift, and they
do not have a boss breathing down their necks on an assembly line. God's word
clearly teaches that preachers of truth do work. It is called "the work of an evangelist."
The term "work" is an interpretation of the Greek word ergon. It means task,
assignment, duty, occupation; that which one does as regular activity.

     In the context of 2 Tim. 4:1-5, it describes the spiritual labor performed by a
man who proclaims the good news of salvation in Christ Jesus the Lord. Preaching
the gospel should not be thought of as a "profession" like secular work that may be
motivated solely by financial concerns. There is no political maneuvering behind
the scenes, by which an evangelist "inches up the ladder of success" in order to
achieve popularity, self-aggrandizement, or to amass material wealth at the expense
of others. Preaching is a task that must be faithfully performed at all times regardless
of the earthly consequences. Preaching the gospel is nothing to be ashamed of. It
is the greatest work on earth. (Rom. 1:15-16) What is the work of an evangelist?
What tasks does the New Testament assign to the preacher of good news?

     (1) To appoint elders in congregations where there are qualified men. The
Holy Spirit of God guided Paul to write to Titus with this directive, "I left you
behind in Crete for this reason, so that you should put in order what remained to
be done, and should appoint elders in every town, as I directed you." (Titus 1:5)
He proceeded to give Titus the qualities to look for in the men to be appointed
(Titus 1:6-9), and he did the same to Timothy. (1 Tim. 3:1-7) The evangelist must
be careful not to ordain anyone hastily. Some have done so and as a result have
jeopardized both themselves and the congregation. (1 Tim. 5:22)

     (2) To publicly rebuke elders who persist in sin. "Never accept an accusation
against an elder except on the evidence of  two or three witnesses. As for those who
persist in sin, rebuke them in the presence of all, so that the rest also may stand in fear."
(1 Tim. 5:21) This is one reason why no evangelist should allow himself to "get in the
pocket of elders." It is hard to act impartially when the hand you need to scold is
putting butter on your bread! (1 Tim. 5:22) An evangelist should never be so close to
an elder that he cannot step away from him when he should.

     (3) To preach the word without fear of or favor toward anyone on earth.
Paul's emphatic language is to "preach the word ; be persistent whether the time is
favorable or unfavorable." Evangelists are to be bold. (Eph. 6:19) The concept of
boldness is "open, holding nothing back, as is often said in our idiom...'let the chips
fall where they may.' " An evangelist does not need permission to preach on any
subject, at any time, or for any reason except the fact that God's word says "preach
it."

     (4) To engage in the public reading of scripture. Paul told Timothy, "Until I
arrive, give attention to the public reading of scripture, to exhorting, to teaching."
(1 Tim. 4:13) This is a very important task for an evangelist. Many are apparently
oblivious to the fact that God wants his word read aloud in the assembly. In this
fast pace society, perhaps many people would not want to sit and listen to an
evangelist read the sacred text for an extended period. Nevertheless, God says read
scripture in public. At least two immediate benefits are obvious: it gets God's word
before the assembly as the standard of authority, and it activates two channels of
learning; eye and ear.


     (5) To accurately explain the word of truth. "Do your best to present
yourself to God as one approved by him, a worker who has no need to be
ashamed, rightly explaining the word of truth." (2 Tim. 2:15; NRSV)  An
evangelist must be an avid reader of the book he professes to believe, love,
and preach. He should have a good overall knowledge of the word of God,
and he should acquire as many research tools as he can afford. He should
use them with discernment. I call this the "fish eating technique," eat the meat
and throw away the bones. Focus on obtaining modern, scholarly, exegetical
references. The older, dated reprints from a couple of centuries ago often look
good on the shelf, and that is usually where they stay. The evangelist should dig
into the sacred ore. He should not hold any position merely on the basis that "it
is a long standing opinion among us." Never be satisfied with giving "the
brotherhood position" on any issue. Accurately explain the word of truth!

     (6) To rebuke false teachers. Generally speaking, rebuke on any level is
not very pleasant, but God says it must be done when needed. God does not
tolerate false teaching and neither should an evangelist. Paul told Titus that some
people "must be silenced," and some must be "sharply rebuked." (Titus 1:10-13)
He also said  some people must  be rejected after a first  and second  admonition.
(Titus 3:9-11) An evangelist is to be positive when possible and negative when
necessary. Paul told Timothy to beware of people who oppose the message of
salvation. (2 Tim. 4:14-15)

     (7) To encourage people to be firm in their faith. "Encourage with the
utmost patience in teaching." (2 Tim. 4:2) There is a definite place for words that
build people up and give them incentive to pursue "lofty heights." The evangelist
should help people "be steadfast in the faith" and to "abound in the Lord's work."
(1 Cor. 15:58) He does this by teaching and by example.

     There are many other things that an evangelist should do such as provide for
those who are sick (Mat. 25:35-40), assist widows and orphans (Jas. 1:26-27),
and live a life that is pure in speech and action (Titus 2:7-8). These things are not
his work as an evangelist, but they are his work as a Christian just as they are
to be done by all Christians as opportunity and ability allow.

                                                                                                               RD

Copyright 2011

Uprooting Three Roots of Premillennialism

     Premillennialism, in its abbreviated form, is the system of religious teaching that says
Christ will personally and bodily return to the earth the second time, in order to establish
his kingdom, and reign for a literal thousand years. Three of the most important roots of
the premillennial tree are (1) the personal bodily return of Jesus to the earth, (2) the
establishment of his kingdom which is yet future, and (3) a literal reign on earth for one
thousand years. If these three roots are uprooted the entire system dies, regardless of
the other intricately woven and often complex details of the theory.

     First, according to the sacred scriptures there is no need for Jesus to ever return to
the earth again. There is no mission that his Father has given him that necessitates
coming back to earth! The premillennial theory denies the efficacy of Jesus' work
the first time he was on earth. Premillennialists say there is work that remains to be
done by the Lord. The Lord himself says, "Not so!" Jesus spoke the following words to
his Father, "I glorified you on the earth, having finished the work you gave me to do."
(Jno. 17:4) Let's ask ourselves a few questions based on this passage: Who did he
glorify? His Father. Where did he glorify his Father? On the earth. How did he
glorify his Father? By finishing the work the Father gave him to do. According to the
Lord he glorified the Father the first time he was on the earth. So, why should he return
to the earth again? He also said he "finished the work" the Father gave him to do. We
may conclude therefore that there is not one single thing remaining for Jesus to do that
necessitates a return to the earth. Jesus finished (Grk. teleioo) his work on earth. The
Greek word teleioo means to complete something in the sense that nothing is missing,
nothing is lacking, all has been accomplished.

     Second, we are specifically told in scripture that when the "day of the Lord" comes,
"the heavens will pass away with a loud noise, and the elements will be dissolved with
fire...all these things are thus to be dissolved...the heavens will be kindled and dissolved,
and the elements will melt with fire." (2 Pet. 3:10-12) There will be no earth on which
to set foot. Furthermore, Paul wrote, "...the dead in Christ will rise first; then we who are
alive, who are left, shall be caught up together with them in the clouds to meet the Lord
in the air; and so we will be with the Lord forever." (1 Thess. 4:16-17) No descension
to the earth is mentioned in this text. No setting foot on the earth is mentioned. It plainly
says the righteous living and dead will be caught up, and will meet the Lord in the air.

     Third, why does the Lord need to return to the earth to set up his kingdom? The
kingdom of Christ was established during the days of the apostles. Paul, speaking to
Christians said, "He has delivered us from the dominion of darkness and transferred
us into the kingdom of his beloved Son." (Col. 1:13) You can't be transferred into that
which doesn't exist! John the apostle wrote, "I John, your brother and partner in the
persecution and the kingdom and patient endurance in Jesus." (Rev. 1:9) Is Jesus not
aware that his kingdom is already in existence? Both John the Immerser and Jesus
preached, "the kingdom of heaven is near." (Mat. 3:2; 4:17) The apostles and
evangelists in the first century preached it as having been established. (Acts 8:12;
28:30-31)

     Fourth, why does the Lord need to return to the earth to reign? The word
of God teaches he is reigning now. In Acts 2:29-36 Peter said Christ was raised
to sit on David's throne. Peter also said Jesus is sitting at God's right hand. This
is evidence that God "has made him both Lord and Messiah." If he is on David's
throne, and if he is at God's right hand, then David's throne is at God's right hand
in heaven, and not on the earth and never will be.

     Finally, someone might ask, "Okay, what about Revelation 20:4 which says, "And
they lived and reigned with Christ a thousand years?" (ASV) The "thousand years"
in the text is no more literal than seeing the "souls of those who had been beheaded"
in the same verse. Furthermore, nothing is said in the passage about a reign on earth!

     To use the words of John the Immerser, "the axe has been laid to the root(s) of
the trees." (Mat. 3:10) There will be no personal bodily return of Jesus to the earth,
no future reign of Christ on the earth, and no literal thousand years to get it all done.

                                                                                                                  RD

Copyright 2011