The word "maranatha" means "The Lord is coming." It is believed by many students that it was a greeting or salutation used by the primitive disciples of the Messiah. When they met on the street, in the market, or in their homes, this was the watchword. The uninitiated pagan who heard would not know its significance, but to the followers of the Messiah it set forth the real foundation of that hope which sustained them in the midst of a heedless society. Perhaps most of the ills attendant upon modern Christendom stem from the loss of that vibrant expectation with which the saints of old comforted each other. To the true believer, the coming of the Lord is a precious promise. The Christocracy is an interim rule to be culminated with the return of the Messiah. The plan of the ages cannot be completed without this capsheaf upon the harvest of the earth.
1. We have the testimony of Jesus that he is coming again. "And when I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also" (John 14:3).
2. We have the testimony of angels. "And while they were gazing into heaven as he went, behold, two men stood by them in white robes, and said, "Men of Galilee, why do you stand looking into heaven? This Jesus who was taken up from you into heaven, will come in the same way as you saw him go into heaven" (Acts 1:10, 11).
3. The apostle Paul wrote. "But our commonwealth is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will change our lowly body to be like his glorious body, by the power which enables him to subject all things unto himself" (Phil. 3:20, 21).
4. The apostle Peter wrote, "What sort of persons ought you to be in lives of holiness and godliness, waiting for and earnestly desiring the coming of the day of God" (2 Pet. 3:11, 12).
5. James exhorts his readers, "Be patient, therefore, brethren, unto the coming of the Lord" (5:7).
6. Jude wrote, "But you, beloved, build yourselves up on your most holy faith; pray in the Holy Spirit; keep yourselves in the love of God; wait for the mercy of our Lord Jesus Christ unto eternal life" (20:21).
7. John sealed the revelation of heaven with the words, "He who testifies to these things says, 'Surely I am coming soon.' Amen. Come, Lord Jesus!" (Rev. 22:20).
What circumstances will attend the coming of our Lord? What will it be like on that great and notable day for which all other days have been made? Again we must proceed with caution, for the information afforded is prophetic, and it is dangerous to become dogmatic about unfulfilled prophecy. The path of history is strewn with the wrecks of theories which once gained credence and seemed impossible of failure. But to proceed with caution does not imply refusal to proceed at all, and as we wend our way carefully amidst the truths revealed, we can be safe if we allow them to enlighten our minds and do not try to shape them by our minds. We must recognize the difference between revelation and speculation.
It would seem that a proper place to begin our survey is with the words of Peter, recorded in Acts 3:19-21. "Repent therefore, and turn again, that your sins may be blotted out, that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus, whom heaven must receive until the time for establishing all that God spoke by the mouth of his holy prophets from of old." The King James Version has "He shall send Jesus Christ, which before was preached unto you, whom the heavens must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began."
An analysis of this momentous declaration reveals four important truths: (1) The Messiah is now in heaven; (2) He must remain there until the times of the restitution of all things; (3) This includes all that was predicted as related to his work by all of the prophets; (4) As the consummating act of all things God will send him forth. The background of this announcement is important. It was included in a speech made on the portico called Solomon's, which was a part of the temple in Jerusalem. The address was made to Israelites whose Messianic hopes led them to believe that a great work would be done on earth in the way of restoration, with Jerusalem as its capital city. They held the view that the righteous saints of other ages would be raised and that the faithful would sit down with Abraham, Isaac and Jacob, in a thousand years of earthly bliss.
This interpretation of the prophecies was dashed by Peter's words. The Reign of the Messiah would not be on earth but in heaven. The conquest was to be made while he was at the right hand of the Father. His coming from the Father was not to inaugurate but to consummate the Reign. To lend strength to this we cite the words "establishing" and "restitution" which are the English translations by two different versions of the Greek word apokatastasis.
This noun form occurs at no other place in the new covenant scriptures. However, there are eight occurrences of the verb from which it is derived. The primary significance of the verb is "to restore." It has to do with the restoration of a thing to its original state, situation, or condition. In Matthew 12:13 it is used of the curing of a withered, shrunken hand. "And the man stretched it out, and it was restored whole like the other." In Mark 8:25 it is used of the restoration of normal vision to a blind man. "Again he laid his hands upon his eyes; and he looked intently and was restored, and saw everything clearly." This is the term used by the apostles in Acts 1:6 when they asked Jesus, "Lord, will you at this time restore the kingdom to Israel?" Wrapped up in this query was all of the longing engendered by the teaching of the scribes relative to the Messianic Reign upon the throne of David. It remained for one of those who asked the question to announce that the restoration effected by the Messiah would be accomplished in heaven where he must remain until that time.
This affords an opportunity of pointing out the danger and folly of interpreting the words of the apostles of the Messiah by the prophets of the old covenant. This is one of the fatal errors of the pre-millennial school of thought. The revelation in the new covenant is explained in the light of the old covenant, rather than the reverse. The envoys of the Messiah are the only safe and authorized expounders of the ancient prophecies. He opened their minds to understand the scriptures (Luke 24:45) and those things about which the prophets searched and enquired have now been announced by those who preached the good news through the Holy Spirit sent from heaven (1 Peter 1:10-12). Without access to the new covenant scriptures, the Jewish teachers fell into error in interpreting the words of their prophets and concluded the Reign would be on earth; it is a sad thing that many who have access to the new covenant scriptures fall into the same error. The Jewish scribes did so because they sought to interpret their scriptures before their fulfillment; modern scribes do so because they seek to interpret their scriptures by those previously given.
God will send forth Jesus, but not until the times of restoration of all things. He must remain in heaven until the fulfillment of all the prophets have spoken. The restoration will be accomplished in a heavenly, not an earthly locale. We believe that this is in harmony with the other scriptural references to the Reign. Previously we have referred to the inaugural address of the Father when the Son returned to heaven as a conqueror. The latter was greeted with the invitation, "Sit at my right hand until I make your enemies your footstool" (Psalm 110:1). He was told that his people would offer themselves freely and that he should reign in the midst of his enemies. That this is his present status is evidenced by the writer of the Hebrew epistle. "When Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, then to wait until his enemies should be made a stool for his feet" (10:12, 13).
What will transpire when the final victory is won and the goal has been achieved? Paul affirms that as in Adam all die, so also in Christ shall all be made alive. Then he adds "But each in his own order: Christ the first fruits, then at his coming those who belong to Christ" (1 Cor. 15:23). The context shows that he is here dealing solely with the resurrection and glorification of the righteous dead. The resurrection of the wicked is not under consideration. He affirms nothing and denies nothing with reference to them. The expression "those who belong to Christ" is not used in contrast with a group who do not belong to him. It is used as complementary to "first fruits." The ones who belong to the Christ will be raised at his coming. What follows that coming? This is the crux of the modern controversy. All are agreed that those who belong to the Christ will be raised at his coming, but what follows? Will it be a thousand year reign on earth, followed by the resurrection of another group?
The record is specific. "Then comes the end." But it is argued that the whole passage says, "Then comes the end when he delivers the kingdom to God the Father." The view of some is that the end does not come when those who belong to Christ are raised, but when he delivers the kingdom to God. The contention is that a thousand years will elapse between those events, during which the Messiah will resurrect and sit upon the literal throne of David and rule over the whole earth. The word "end" is from telos, which signifies termination or finality. The word for "comes" is not in the original at all. For that reason Young's Literal Translation has: "Afterwards those who are the Christ's in his presence, then--the end..." If there was to be a glorification and reign of the saints after their resurrection this would seem to be a logical place to introduce it. The theme of this chapter is the hope inspired by the resurrection. If the marvelous things depicted in the millenarian view were a part of the heritage of the saints this would be the appropriate place to mention them. But what says the record? "Then, the end." Regardless of what men may seek to read into the text, these three words seem to bar the way to the elaborate story so freely circulated.
After the resurrection of the saints at the coming of the Christ comes the end "when he delivers the kingdom to God the Father after destroying every rule and every authority and power...When all things are subjected to him, then the Son himself will also be subjected to him who put all things under him, that God may be everything to every one" (1 Cor. 15:24, 28). It would appear that at the time when the theorists declare that the Christ will begin to reign, the inspired writer says he will cease; at the time when they say he will become a monarch, he says that he will become a subject.
It is our conviction that a collation of all the various events which are plainly revealed as occurring at his coming will preclude any great period of time on this earth subsequent thereto. The coming of the Lord is the grand climax of the ages. It is the consummating act of the drama of the world. The divine testimony must be harmonious. Any interpretation which is in conflict with other parts of the sacred revelation must be rejected. What will transpire at the coming of our blessed Lord?
1. The resurrection of those who belong to the Christ. "For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the first fruits, then at his coming those who belong to the Christ" (1 Cor. 15:22, 23). This will be at the last day. "This is the will of him who sent me, that I should lose nothing of all he has given me, but raise it up at the last day" (John 6:39). Now those whom the Father has given to the Christ are those who belong to him. They are the ones who have come to him upon having heard and learned of him. It is by this method the Father draws them to him. "No one can come to me unless the Father which sent me draws him; and I will raise him up at the last day" (John 6:44). Those who belong to the Christ are those who believe in him. "For this is the will of my Father, that every one who sees the Son and believes in him should have eternal life; and I will raise him up at the last day" (John 6:40). Regardless of what may be inferred from other passages the teaching here is plain. Those who belong to the Christ will be raised at his coming and that resurrection will be upon the last day. There can be no subsequent period of years following the resurrection of the saints, else they would not be raised on the last day. We must not make our interpretation deny the plain teaching of the word of God.
2. The transformation of the living saints. The record informs us that there will be some of the faithful alive at the coming of the Lord. But these cannot inherit the kingdom of God in flesh and blood. The nature of the eternal or imperishable state is such that those who participate in it must be in a form adapted to it. In the case of those who are dead, the resurrected form will not be physical or perishable. "What is sown is perishable, what is raised is imperishable...It is sown a physical body, it is raised a spiritual body." But those who are still alive must undergo a transformation in order that they may conform to the saints who are raised. This will be instantaneous but it will also be simultaneous with the resurrection. The same trumpet sound which arouses the sleeping ones will signal the transformation of those who are alive.
"We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet shall sound, and the dead will be raised imperishable, and we shall be changed." Observe that the trumpet which signals this event is the last trumpet. Repeatedly, the trumpet is referred to as the signal for the resurrection of the dead. But the righteous dead will be raised and the righteous living be changed at the sound of the last trumpet. If there are still some asleep after the righteous dead are raised, it is obvious that they will have to be raised without a trumpet. The signal for a resurrection will not be given to them, for no trumpet can be blown after the last one!
We are aware of the quibble that is sometimes made that the same trumpet can be sounded more than once, but in reply we point out that it is the sounding of the trumpet in this case which is the last trumpet. The reading is: "At the last trumpet. For the trumpet will sound and the dead will be raised." Since the Revelation letter is the choice hunting ground of the theorists, we suggest that they take note of the fact that John beheld "the seven angels who stand before God, and seven trumpets were given to them" (8:2). As he watched he saw that "the seven angels who had the seven trumpets made ready to blow them" (8:6). The number "seven" was a symbol of completeness or perfection. Since the trumpets announced and ushered in great epochs in the divine plan of the ages, we would expect that the sounding of the seventh, or last, would culminate that plan.
Let us see if this is correct. "Then the seventh angel blew his trumpet, and there were voices in heaven, saying, 'The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign for ever and ever.' And the twenty-four elders who sit on their thrones before God fell on their faces, and they worshiped God, saying, 'We give thanks to thee, Lord God almighty, who art and who wast, that thou hast taken thy great power and begun to reign. The nations raged, but thy wrath came, and the time for the dead to be judged, for rewarding thy servants, the prophets and saints, and those who fear thy name, both small and great, and for destroying the destroyers of the earth" (Rev. 11:15-18). The seventh trumpet was the last one. It signaled the completion of the conquest of the Messiah, for the kingdom of the world had been subjugated. It also ushered in the day of God's wrath, the time of judgment of the dead, the rewarding of the saints, and the destruction of the destroyers. This seems conclusive proof that there can be no period of a thousand years followed by another resurrection after the sounding of "the last trumpet."
3. The removal of those who are resurrected and those who are changed from the earth. The congregation at Thessalonica was troubled in mind relative to those who had died. There is some indication that they contemplated the imminent return of Jesus, and they were concerned as to the fate of those who died in advance of that return. Their fear seems to have been manifested in two particulars. Would those who died before the Messiah returned be brought back to life, and if so, would this occur after the living saints had gone to meet him? In his handling of the situation, the apostle allays both fears. "But we would not have you ignorant, brethren, concerning those who are asleep, that you may not grieve as others do who have no hope. For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep." That answered the first question and restored hope on behalf of the dead and dying.
"For this we declare unto you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, shall not precede those who have fallen asleep. For the Lord himself shall descend from heaven with a cry of command, with the archangel's call, and with the sound of the trumpet of God. And 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 shall always be with the Lord. Therefore comfort one another with these words" (1 Thess. 4:13-18).
This language is plain. Those resurrected from the dead, and those who are changed, are not to remain on this earth. They will leave it to meet the Lord. The Lord is not coming to this earth. He will descend from heaven and those who are his will ascend from the earth. Their meeting is not on earth at all. It is in the air. But a question may be asked concerning the expression, "The dead in Christ shall rise first." This has no reference to the dead in Christ as contrasted with the dead out of Christ. The latter are not under consideration by the apostle. He is comforting the saints with reference to the faithful dead. Whatever the fate or disposition of those may be who are not in Christ, that forms no part of this discussion.
The thing that troubled the Thessalonians was not whether the righteous or wicked dead would have priority in the resurrection, but whether the living righteous would be caught up before the resurrection of the righteous dead. In replying to this anxious question the apostle says that the living will not precede the dead, but rather, the dead in Christ shall rise first, that is, before the living are caught up. It is not the dead in Christ as contrasted with those out of Christ, but the dead in Christ as contrasted with the living.
4. The destruction of the unbelieving and disobedient. The apostle makes an argument in Romans, chapter two, which ought to be here considered. In the latter part of the first chapter he demonstrates that the philosophy of the Gentiles, by its ignoring of God, led to degradation and despair. In chapter two, he proves that the Jew who trusted in his legalism, is equally without excuse, and in the first sixteen verses he deals with the judgment of God. That judgment will rightly fall upon all who judge others while doing what they condemn, and they cannot escape it (verses 2, 3). There are two classes of persons who will face God "on the day when God's righteous judgment will be revealed." "Those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; but for those who are factious and do not obey the truth, but obey wickedness, there will be wrath and fury." This would have been an excellent place for the apostle to have inserted the teaching relative to the prior glory and honor of the saints, but instead of implying that there will be a thousand year period between the beginning of the glorification of the saints and the destruction of the unbelieving, he rather asserts it will take place "on that day when, according to my gospel, God judges the secrets of men by Christ Jesus" (2:16).
This coincides with the amplification provided in 2 Thessalonians 1:5-10. Here the subject is the persecution and affliction to which the saints are being subjected. An unparalleled opportunity was afforded to set forth the theory of the pre-millennial coming of the Lord and the reign of the righteous on earth. The apostle sought to comfort those who were distressed and persecuted because of their fidelity to God. But he wrote not one word about an earthly reign with Jesus while the wicked remained in their graves. Instead, he specifically states that the glorification of the saints and the destruction of the wicked will transpire on the same day, and that at the coming of the Christ.
"Indeed God deems it just to repay with affliction those who afflict you, and to grant rest with us to you who are afflicted, when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire, inflicting vengeance upon those who do not know God and upon those who do not obey the gospel of our Lord Jesus. They shall suffer the punishment of eternal destruction and exclusion from the presence of the Lord and from the glory of his might, when he comes on that day to be glorified in his saints, and to be marveled at in all who have believed." This clearly teaches that Jesus will grant rest to the persecuted, be glorified in his saints, and marveled at by all believers, at the same time he inflicts vengeance, destruction and exclusion upon the disobedient. This will be when he comes! It will all be on that day! In the face of such evidence it is difficult to see how such an elaborate theory as the one under review could have originated.
5. The burning up of the earth and the passing away of the heavens. The inspired record clearly teaches in unmistakable language that the heavens and earth which now exist have been reserved for destruction by fire, and that this will be accomplished at the coming of the Lord. The terms used are such as to indicate a dissolution and demolition of the present order of creation. "By the same word the heavens and earth that now exist have been stored up for fire, being kept until the day of judgment and destruction of ungodly men" (2 Peter 3:7). The heavens and the earth that now exist are identified as the ones created by the word of God "long ago" (verse 5). They are doomed to depart. In affirming the imperishable character of his words, Jesus also affirmed the certainty of the passing of the material sphere. "Heaven and earth will pass away, but my words will not pass away" (Mark 13:31). One might as well deny the eternal existence of the word as to affirm the eternal perpetuity of the heavens and earth created by it.
The Father said to the Son, "Thou, Lord, didst found the earth in the beginning, and the heavens are the work of thy hands; they will perish, but thou remainest; they will all grow old like a garment, like a mantle thou wilt roll them up, and they will be changed. But thou art the same, and thy years will never end" (Heb. 1:10-12). Here the contrast is between the creator and the created. The point of difference is that while the former remains, the latter will be destroyed, or perish. The heavens and earth sustain the same relationship to the Lord, as a cloak or mantle to one who makes it for his comfort or convenience. It is understood that a garment will no longer serve its purpose when it grows old, and it is then discarded or cast aside. The heavens and earth are material in nature and have been created for man in a material state. When that state is changed, the present order of creation will be outgrown and outmoded. The heavens and earth will then be rejected as unnecessary and useless. The Lord is the same. He does not grow old and his years will never end. But the earth does grow old as God's purpose for it nears completion, and there will be an end of its years.
The writer of Hebrews also draws a contrast between the scene which inaugurated the first covenant and that which will culminate the second. He writes, "His voice then shook the earth; but now he has promised, 'Yet once more I will shake not only the earth but also the heaven.' This phrase, 'Yet once more,' indicates the removal of what is shaken, as of what has been made, in order that what cannot be shaken may remain." God has plainly declared he will shake the earth and heaven. He has said he would do it but once more. This implies the removal of what will be shaken. Previously his voice shook but part of the created universe; the next time the whole earth will be shaken, and removed. It will not be here to be shaken again after that.
The heavens and the earth were made. They were made by the word of God. They are now stored up for fire by the same word. The term "stored up" is from thesaurizo, which means to treasure up or reserve for future design or use. The design in this instance is destruction by fire. The heavens and earth are being kept until the day of judgment and destruction of ungodly men. There is not a hint that the earth is reserved for a dwelling of the righteous, nor that it will be the abode of the Savior and the resurrected saints during a millennium. It is not being reserved as a dwelling of the good; but it is kept for destruction because of ungodly men. Surely if this earth was destined for a glorious state and was being perpetuated with that intent or design, the apostle Peter would have embraced the opportunity provided for saying so. Instead, he makes no reference to any such purpose but declares that the earth is being kept in store for destruction in the day of judgment.
"The day of the Lord will come as a thief, and then the heavens will pass away with a loud noise, and the elements will be dissolved with fire, and the earth and the works that are upon it will be burned up." The expressions "pass away," "dissolved," and "burned up" certainly are opposed to the idea of continuance. Any speculation which includes the perpetuity of the existing material realm after the coming of the Lord does injury to the revelation of God through the Spirit. The term "elements" is one which designates the primary and minute portions out of which complex and compound structures grow. In all ages and times, men have recognized that the world about them was made up of primary and simple elements. It is true that when Peter wrote, there was not the advanced scientific research or knowledge which enabled men to "crack the atom" but this was not essential to an understanding of his writing. Regardless of what men conceive as being the elements out of which the material universe is formed, those elements will be dissolved by universal conflagration.
Since all the material creation is made up of elements, the dissolving of these will signal the burning up of the earth and all that pertains to it. God made the earth from simple elements. Men have arranged the products of earth in various forms, shapes and structures. These constitute the works of the earth. They are of the earth, from the earth, and on the earth. That which God created and that which man has made will alike be burned with fire. There will be "a removal of the things that are made."
Let us summarize and see just what is to take place at the coming of our Lord. If, in such recapitulating, we find no provision for an extended reign of resurrected saints on earth, or if we find that a theory of such reign would deny or disarrange what the word of God teaches, we may be relatively certain it is not a part of "the plan of the ages." We have found that at the coming of the Christ the ones who are asleep in Jesus will be raised, those who remain on earth will be changed, both will be caught up from the earth to meet the Lord, the wicked and disobedient will be punished with everlasting destruction, the heavens will pass away with a great noise while the earth and all the works that are therein will be burned up. These are plain truths positively stated. Any idea which ignores them or denies them is a denial of the very language of the Holy Spirit.
But we are asked what we propose to do with Ecclesiastes 1:4, which states, "A generation goes, and a generation comes, but the earth remains for ever." The problem is no greater for us than for those who interpret the passage to mean that the earth will not pass away, for they must then meet the positive statement of Jesus that it will do so. It should be no more difficult for us to explain how a thing can be created after another is burned up and dissolved, than for exponents of the opposing view to explain how that which is burned up and dissolved may still remain. However, the crux of the matter lies in the definition of the word "for ever."
This is from the Hebrew olam which means "age lasting" or "through the age." The duration implied in any given place is limited to the age under consideration, and this must always be determined by the contextual usage. In Ecclesiastes 1:4 the contrast is not between the perpetual existence or destruction of the earth, but between the brevity of life of a generation of men and the duration of the earth. "A generation goes, and a generation comes, but the earth remains for ever" It does not come and go with the generations of men who inhabit it. The age, then, is that during which men will be born, and the earth will continue only so long as the generations of men are born and die. There is no contradiction with the passage which declares that the earth will be burned up, for the time of final conflagration will mark the end of successive generations.
What will constitute the realm of the kingdom of God when the earth and its works are burned up? Of this we are not left in ignorance. "Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness" (2 Peter 3:13). An analysis of this passage shows there are three specific points: (1) There will be a new heavens and a new earth; (2) This is according to promise; (3) The new creation will be a dwelling place of holiness. As to the first of these, we are fully aware of the arguments made in favor of a renovation of the present order, but they are such as would not ordinarily occur to the humble student who had no prior theory to sustain. The language employed indicates an abolition of the existing order or state in all of its phases, and the creation of a wholly new order of things. To this the apocalyptic writer gives strength with his statement, "I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea" (Rev. 21:1).
There are two heavens and two earths mentioned here. One is designated as "the first," the other as "new." The former will pass away in order that the other may come into existence. At the time when John wrote this, he was standing upon the "first earth" but was permitted a view of the distant future when he could see a new earth. If it was the same earth upon which he then stood, merely purged and purified, it is unlikely that he would describe it as "a new earth," or use the expression "the first earth" for the one upon which he then resided. The scriptural import of the expressions "new" and "first" when used in conjunction may be found in Hebrews 8:13, "In that he saith, A new...he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away."
The present earth was created for man in his present state. It was first created and the body of man was then made from it. When he dies his body returns to the earth from which he was taken, and becomes a part of it. A physical earth is adapted to physical men. When men no longer possess physical bodies they cannot dwell on a natural earth. "As is the earthy, such are they also that are earthy, and as is the heavenly, such are they also that are heavenly" (1 Cor. 15:48). The present earth was created for man made from it, and for all who bear the image of that man. A change in image will require a change in nature of the residence. "As we have borne the image of the earthy, we shall also bear the image of the heavenly" (1 Cor. 15:49).
This is the very reason that a change is required. "Flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption" (1 Cor. 15:50). The argument that the earth will be purified of the effects of sin and restored to its original state, and that men will dwell upon it as Adam did before the fall, breaks down at this point. Adam was flesh and blood before he sinned. "The first man is of the earth." The heirs of the kingdom of God will not be flesh and blood. They will be no more adapted to a life like that in Eden than would other celestial beings. It is for this reason we conclude that when the Messianic reign is succeeded by the unbroken theocracy, the citizens will have a completely new creation as their realm or habitat.
We look for such a state, says Peter, according to promise. It is no doubt that the apostle here refers to such passages as are found in Isaiah 65:17; 66:22. The fact that these may have a two-fold meaning and application in no sense militates against the use which he makes of them. In the new heavens and the new earth holiness will dwell unmarred. "There shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie" (Rev. 21:27). "Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived; neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God" (1 Cor. 6:9, 10).
Those who accept the sovereignty of Jesus, the Messiah, over their hearts and lives, are in the kingdom of God; yet they have an even more glorious state awaiting them. The purposes of God are ever unfolding in majesty and power. As children we are heirs. A rich heritage lies just beyond. We enter the present state of the kingdom through faith, and upon that foundation we are expected to construct a character consonant with the divine nature, having escaped the corruption that is in the world through lust. The stones which go into this superstructure are those of virtue, knowledge, temperance, patience, godliness, brotherly kindness and love. If we add these things, we shall never fall. The gracious promise is "For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ" (2 Pet. 1:11).
The kingdom of the Messiah, the Christocracy, exists as an interim of conquest and subjugation. It is to be succeeded by the everlasting theocracy. As the Father gave the rule to the Son in order to accomplish his divine purpose in "a plan for the ages," the Son will deliver up "the kingdom of God, even the Father; when he shall have put down all rule and all authority and power" (1 Cor. 15:24). The Christocracy was made necessary by revolt in heaven and rebellion on earth. When the revolt is overthrown and the rebellion overcome, the rule of the Messiah will end. "And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all" (1 Cor. 15:28).
That God may be all in all! This is the goal of the Reign of heaven. This is the theme of angels and archangels. This is the message of apostles and prophets. Is it also your aim in life, the purpose of your existence? "Thou shall have no other gods before me." This was the cornerstone of the constitution given to the trembling seed of Abraham at the foot of quaking Sinai? It should be the touchstone of your being! "Wherefore, beloved, seeing that you look for such things, be diligent that you may be found of him in peace, without spot, and blameless."