The End For Which God Created The World

The End For Which God Created the World is a short book written by Jonathan Edwards that John Piper says is the most important book that he as ever read outside of the Bible. Within this book, a certain paragraph is found that catches one of the most profound thoughts that could ever be communicated and felt in the human mind and heart.

You would do well to weigh these words carefully to see exactly what God the Son desired from God the Father for His children (see John 17:1–5 AND vv. 24–26). Let the truth found in these statements pour like pure, cool water through dry, parched lips to reach your thirsty soul.

God glorifies Himself toward the creature also in two ways: 1. By appearing to...their understanding; 2. In communicating Himself to their hearts, and in their rejoicing and delighting in, and enjoying the manifestations which He makes of Himself...God is glorified not only by His glory's being seen, but by its being rejoiced in. When those that see it delight in it, God is more glorified than if they only see it. His glory is then received by the soul both by the understanding and the heart. God made the world that He might communicate, and the creature receive, the glory; and that it might be received both by the mind and the heart. He that testifies his idea of God's glory does not glorify God so much as he that testifies also his approbation of it and his delight in it.

Read the last lines carefully, for from them come one of Desiring God's most profound and repeatable thoughts, that God is most glorified in us when we are most satisfied in Him.

The Journal of David Brainerd

The Diary and Journal of David Brainerd (Banner of Truth Trust, 2007) is a record of David Brainerd's missionary work among the American Indians from 1742–1747. Brainerd's Diary reveals his innermost life during his childhood, preparation for ministry, beginning of his mission, his instruction to the Indians, his most remarkable successes in ministry, and his return, followed by the circumstances that led to his death. However, the narrative in Brainerd's Journal of his missionary work among the Red Indians is the principal attraction.

Brainerd is a feeling man. He writes from day to day of his prayers, reservations about ministry, the texts he preached, his ambition for the Gospel effectiveness, the pain in the hardships, the joys in seeing people responding to God's Word, the turmoil, and the successes that God provided in his work with the Gospel. His diary and journal read much like the psalmist who continually dialogues honestly and openly and dependently on God.

Below are excerpts from the missionary work and heart of Brainerd from his journal:

The design of this publication is to give God the glory of His distinguishing grace, and gratify the pious curiosity of those who are waiting and praying for that blessed time, when the Son of God, in a more extensive sense that has yet been accomplished, shall receive the heathen for His inheritance and the uttermost parts of the earth for His possession.

As these poor ignorant pagans stood in need of having line upon line and precept upon precept, in order to their being instructed and grounded in the principles of Christianity; so I preached publicly, and taught from house to house, almost every day for whole weeks together, when I was with them. And my public discourses did not then make up one half of my work, while so many were constantly coming up to me with that important inquiry, What must we do to be saved? and opening to me the various exercises of their minds.

November 26--I discoursed publicly among them from John 5:1–9. I was favoured with some special freedom and fervency in my discourse, and a powerful energy accompanied the Word. Many wept, and scarcely any appeared unconcerned in the whole assembly.

The persons lately awakened were deeply distressed for their souls, and appeared earnestly solicitous to obtain an interest in Christ; and some of them, after public worship was over, in anguish of spirit said, "They knew not what to do, nor how to get their wicked hearts changed."

Lord's Day, December 8--Such have been the doings of the Lord here in awakening sinners, and affecting the hearts of those who are brought to solid comfort with a fresh sense of divine things from time to time, that it is now strange to see the assembly sit with dry eyes, and without sobs and groans.

Lord's Day, December 22--Several of the Indians newly come here had frequently lived among Quakers...they had imbibed some of the Quakers' errors, especially this fundamental one, That if men will but live soberly and honestly, according to the dictates of their own consciences, or the light within, there is then no danger or doubt of their salvation. I found these persons much worse to deal with than those who are wholly under pagan darkness, who make no pretences to knowledge in Christianity at all, nor have any self-righteous foundation to stand on.

May we too desire for God to be glorified above all things. May we too labor in the harvest that the Lord has called us to. May we too find joy when sinners repent and find their soul's ultimate joy in Christ. May we too proclaim God's Word boldly with great expectancy of the Spirit's work in our hearer's lives.

Arguments for the Existence of God

Below are eleven arguments supporting the existence of God, simply stated, and a brief response from the atheist's point of view. The goal for you, the reader, is 1) to determine which arguments are strongest from the Scriptures, and 2) to respond to the atheist's response with Biblical discernment. And 3) to comment if you have questions that I can try to answer for you.

All text below is drawn from the manuscript of the Great Debate over the existence of God between Dr. Banhsen and Dr. Stein. These are Dr. Stein's words (holding the atheist world view):

1. The First Cause (Cosmological) Argument. Everything must have a cause, therefore the universe must have a cause, and that cause was God. God was the first or uncaused cause.

Response: This leads to a real logical bind for the theist, because, if everything must have a cause, then God must have a cause. If God had a cause, he cannot be the first or uncaused cause. If God did not have a cause, then not everything must have a cause. If not everything needs a cause, then perhaps the universe doesn't need a cause. Thus, there is a logical bind and the proof fails.

2. The Design (Teleological) Argument. The universe is wonderful and exhibits evidence of design and order. These things must have had a designer that was even more wonderful, and that designer was God.

Response: Surely if the world is wonderfully designed, and God, the designer, is more wonderfully designed, then God must have a designer even more wonderful than He is. If God didn't need a designer, than neither should the relatively less wonderful thing such as the universe have needed one. Again, there is a logical self-contradiction.

3. The Argument from Life. Life cannot originate from the random movement of atoms, and yet life exists. Therefore the existence of a God was necessary to create life.

Response: Basically, life didn't originate from the random movement of atoms, and no scientists would say so. Because there are limits of a chemical composition and physics of atoms, and they do not move in any possible way, chemicals do not combine in any possible way. That's why when you see these one billion to one kind of odds that people have set for life originating. They're all wet. They haven't considered the possibility that not every reaction can occur. So, it's possible to explain the origins of life without a god and using the principle of parsimony or Occam's Razor, I think we are left with the simpler explanation [which is] the one without the God. I'll go into more detail on that later.

4. The Argument from Revealed Theology. The Bible says that God exists, and the Bible is the inspired word of God, therefore what it says must be true. Therefore God exists.

Response: Well this is obviously a circular argument. It begs the question. We are trying to show whether God exists; therefore, calling the Bible the word of God is not permitted, because it assumes the existence of the very thing we are trying to prove. So, if the Bible is not the Word of God, then we cannot give any real weight to the fact that it mentions that God exists. Thus, it does not become a proof. In fact, to prove God from the Bible is standing things on its head. First you must prove God, then you may say whether God dictated it or inspired it. But you can't really use the Bible as Dr. Bahnsen seems to want to do as evidence for existence of God, per se.

5. The Argument from Miracles. The existence of miracles requires the presence of a supernatural force, or a God. Miracles do occur, and therefore there is a supernatural force or God.

Response: Again, this is begging the question; it requires that you must believe in a God first, beforehand. Then you say there are such things as miracles, which are acting of a God who creates violations of his own laws. So, it is not evidence, per se, it can serve as supplementary evidence, once you have good evidence in another kind of way for the existence of a God - you can use miracles as a additional argument, but in and of itself it doesn't show the existence of a God, because it assumes that which needs to be proven.

A quote from Thomas Paine about miracles: "When you see an account is given about such a miracle, by a person who says he saw it, it raises a question in the mind that is very easily decided. Is it more probable that nature should go out of her course, or that a man could tell a lie? We have never seen in our time Nature go out of her course, but we have good reason to believe that millions of lies have been told in this same time. It is therefore at least millions to one that the reporter of a miracle tells a lie" I think those are good odds.

6. The Ontological Argument. God is, by definition, perfect. A necessary quality of any perfect object is that it exists. If it did not exist it would not be perfect. If perfection requires existence, then God exists.

Response: There is a problem with the word exists. In order for something to be perfect, it must first exist. If something didn't exist, the word perfect wouldn't mean anything. First you must have existence, then possibly you may have perfection. So, this again is going backwards; you must first have an existing God, and then you can decide whether He's perfect, if perfection is a quality of a God, then He may be perfect, but He first must exist.

7. The Moral Argument. All people have moral values. The existence of these values cannot be explained unless they were implanted in people by a God. Therefore, God exists.

An atheist's problem: There are simpler ways to explain the origin of moral values without requiring the existence of a God to implant them into people. Besides, if moral values did come from a God, then all people should have the same moral values. They don't. People's moral values are a result of an accommodation they have made with their particular environment and have taught to their children as a survival mechanism.

8. The Wish Argument. Without the existence of a God people wouldn't have any reason to live or be good, therefore there has to be a God. Most people believe in a God, therefore there is a God.

Response: This really isn't a proof, it is just a wish. It's like saying that it would be nice to have a God (which it would), but that doesn't have anything to do with whether there is one or not.

9. The Argument from Faith. The existence of God cannot be proven by the use of reason, but only by the use of faith. The use of faith shows that there is a God, therefore God exists.

Response: Reason is a proven way to obtain factual information about the universe. Faith has not been shown to produce true information about the universe because faith is believing something is so because you want it to be so, without adequate evidence. Therefore, faith cannot be used to prove the existence of anything.

In addition, there is the fact that faith often gives you the opposite answer to what is given by reason to the same problem. This also shows that faith does not provide valid answers.

10. The Argument from Religious Experience. Many people have claimed to have a personal experience or encounter with God, therefore God must exist.

Response: This is a difficult one to handle, because, first of all, I've never had such an experience, but I'm sure that people have absolutely honestly thought they've had such experiences. But, the feeling of having met God cannot be confused with the fact of having met God. There is a semantic confusion; and also, we cannot use our own feelings as if they were valid ways to obtain information about the world. They are feelings that we have inside of us, but we cannot demonstrate them to another person. They cannot be used as an evidence. If everyone had that same experience; like if we all looked around the room and we all agreed that there is a clock over there, then we might say that the vision of a clock is a consensual one, if everyone agreed on it. Other than that, if you saw a clock and no one else did, or if only two or three people did in the room, then you have a bit of a problem.

11. Pascal's Wager. We have no way of knowing if a God exists or not, and we have no way of finding out, but you have nothing to lose by believing in a God, but on the other hand, you do have a lot to lose by not believing in a God, and it turns out later on that there is one after we're dead.

Response: This is only true if 1) You are right about a God, and 2) you have picked the right religion, because you might wind up on the Judgment Day and be right about a God, but He says, "What religion were you?" and you say, "I was a believer in Islam." And He says, "Sorry, Catholicism is the right religion. Down you go." So, in addition, you might have a God Who punishes people who have lived virtuous lives, say an atheist who has lived a virtuous life, did wonderful deeds in the world, but just does not believe in a God, if the God punishes him, you have an irrational God who is just as likely to punish the believer as the unbeliever.

The Great Debate: Does God Exist?

I came across this quote in a theological debate from 1985 at the University of California, Irvine entitled, "The Great Debate: Does God Exist?" The third point to the opening case for the existence of God, Dr. Greg Bahnsen (Christian theist) argues with Dr. Gordon Stein (atheist) the "Transcendental Argument" (transcendental--something is comparatively beyond other things):

When we go to look at the different world views that atheists and theists have, I suggest we can prove the existence of God from the impossibility of the contrary. The transcendental proof for God's existence is that without Him it is impossible to prove anything. The atheist world view is irrational and cannot consistently provide the preconditions of intelligible experience, science, logic, or morality. The atheist world view cannot allow for laws of logic, the uniformity of nature, the ability for the mind to understand the world, and moral absolutes. In that sense the atheist world view cannot account for our debate tonight.

What Dr. Bahnsen is saying is that it is impossible for God not to exist even in an atheist's world view. The atheist is dependent on the "laws of logic, the uniformity of nature, the ability for the mind to understand the world, and moral absolutes," each of which God is responsible for. No God? Then no debate.

The Newness of the New Earth

Randy Alcorn, in his book Heaven, comments on the “newness” of heaven:

When we open our eyes for the first time on the New Earth, will it be unfamiliar? Or will we recognize it as home? As human beings, we long for home, even as we step out to explore undiscovered new frontiers. We long for the familiarity of the old, even as we crave the innovation of the new. Think of all the things we love that are new: moving into a new house; the smell of a new car; the feel of a new book; a new movie; a new song; the pleasure of a new friend; the enjoyment of a new pet; new presents on Christmas; staying in a nice new hotel room; arriving at a new school or a new workplace; welcoming a new child or grandchild; eating new foods that suit our tastes. We love newness--yet in each case, what is new is attached to something familiar...So when we hear that in Heaven we will have new bodies and live on a New Earth, that’s how we should understand the word new--a restored and perfected version of our familiar bodies and our familiar Earth and our familiar relationships.

Upon reading texts like Romans 8:19–23; Acts 3:21; 2 Peter 3:6–10; and Revelation 21 and 22, I couldn't agree more with Alcorn's line of thinking. What a comfort! What a blessed hope! What endless joy!

"Behold, I am making all things new" (Rev 21:5)!

Relevance of Prophecy

Paul Benware, in Understanding End Times Prophecy, concludes his final chapter discussing the present significance of prophetic texts in Scripture. He comments,

"Knowledge of the future was designed to greatly influence the present. For example:

1. Prophecy reminds us that our God is sovereign over people, nations, and angelic beings;
2. Prophecy reinforces the truth that our God is good, having a glorious future in store for His children, because it gives us hope in a world characterized by hopelessness;
3. Prophecy motivates us to holy living;
4. Prophecy encourages us to establish goals and priorities that are in line with future realities.

It is God’s desire to change the way we see life by allowing us some glimpses of what lies ahead."

After studying and attempting to teach on eschatology throughout this summer, I couldn't agree more with Benware's conclusion. 

So don't shy away from the topic! Don't avoid prophetic books! Don't shut down when you come across futuristic passages! Don't ignore Israel just because the Church doesn't replace them! Don't question the relevance of prophecy! Don't treat eschatology as merely an academic discussion or intellectual debate! 

For, "Knowledge of the future was designed to greatly influence the present."

The Grace of Calvary in the Glory of the New Jerusalem

This weekend marks the final lesson(s) in our topical study of Eschatology (the theology of the end times). For the close of our time in the Scriptures it only fits that we would descent in faithful exposition of the final two chapters of God's written revelation to mankind (Revelation 21, 22).

The focus of the Eternal State (aka "the new heavens and the new earth" or "heaven" as we know it) is the New Jerusalem, which is the holy city and the capitol of the new heaven and earth. John has more than a vision or dream of heaven; he is literally, spiritually transported from the Island of Patmos where he was exiled by Roman authority to the holy city, Jerusalem (21:10).

The predominant characteristic of the celestial city, as described in detail and wonderment by John, is the glory of God. With the arrival of the New Jerusalem, and the dwelling place of God finally and fully being with man, the eternal glory of God fills the heaven and the earth.

The gates of New Jerusalem are large, single pearls. It makes one wonder why pearls are God's choice for the twelve gates fixed in the walls of His holy city. In John MacArthur’s commentary, John Phillips explains [of the nature of pearls and significance to why they are Jerusalem’s gates]:

How appropriate! All other precious gems are metals or stones, but a pearl is a gem formed within the oyster--the only one formed by living flesh. The humble oyster receives an irritation or a wound, and around the offending article that has penetrated and hurt it, the oyster builds a pearl. The pearl, we might say, is the answer of the oyster to that which injured it. The glory land is God’s answer, in Christ, to wicked men who crucified heaven’s beloved and put Him to open shame. How like God it is to make the gates of the new Jerusalem of pearl. The saints as they come and go will be forever reminded, as they pass the gates of glory, that access to God’s home is only because of Calvary. Think of the size of those gates! Think of the supernatural pearls from which they are made! What gigantic suffering is symbolized by those gates of pear! Throughout the endless ages we shall be reminded by those pearly gates of the immensity of the sufferings of Christ. Those pearls, hung eternally at the access routes to glory, will remind us forever of One who hung upon a tree and whose answer to those who injured Him was to invite them to share His home. (Exploring Revelation, rev. ed. [Chicago: Moody, 1987; reprint, Neptune, N.J.: Loizeaux, 1991], 254)

Love and Prayer

John Piper's book Desiring God is loaded with one-liners that leave the born again reader reeling back in wonderment of the potency and efficacy of the Scriptures. Piper is gifted with the ability to paint pictures of biblical truths with one and two sentence brush strokes that captivate and fascinate the mind.

In the chapter on Prayer, he stated something profoundly true along these lines (I was listening to it on audiobook): "When the pump of love has run dry, the pipe of prayer has not gone deep enough."

When I read across this section of the chapter about how prayer enables us to love one another, it stung my heart with immediate conviction. I had to pause my iPod, stop running alongside the street, and just contemplate its application to my life...as I huffed and puffed as a sweaty mess.

Questions swirled in my mind:

Who is difficult for me to love?
Where is the limit of my love exposed?
What is the love of Christ?
How do I pray for them?
How can I pray for them more?

The depth of Christ's prayer life was continually found in the depth of the Father's love. He withdrew into the hills for prayer with His Father, He cried over unrepentant Jerusalem, He sweat drops of blood in the Garden of Gethsemane before He endured the cross. What love. What prayer.

Hebrews 5:7 "In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence."

Sin According to the Apostle Paul

What do you think about when you have an unsaved neighbor who is one of the nicest people you ever met? Or when someone on your team, at your job, or in your class seems to do more "good" towards others than a number of "believers" you know? Are these unregenerate acquaintances really "totally depraved"? Are they indeed totally incapable of righteousness before God?

We must not get caught up when understanding one of the most essential components of the Gospel message, taught nearly on ever page of the Scriptures--the sinfulness of man.

To understand what sin really is we must understand sin first and foremost as withholding worship from the Worthy One. Even the most "moral" people in this world are NOT doing good unto the glory of God. Yes, relative good can be done by non-believers because of God's common grace (Matt 5:45), but NO ONE can do anything to receive a right standing before God.

I recently came across this pointed quote in Thomas Schreiner's New Testament Theology that summarized the Apostle Paul's definition of sin. I confess it caught me off guard, but upon second thought made more sense than ever.

The fundamental sin, according to Paul, is not the failure to keep God's law--as serious as such infractions are. The root sin is the failure to praise and worship and thank God, to glorify him as God (Rom 1:21)...Refusing to honor God as God and to give him glory, to worship and adore him, constitutes sin according to Paul. 

Preaching with Courage

"When faithfulness to God becomes the primary aim of our preaching (and the grace of his love our greatest security), we are freed from inordinate ("disproportionately large") concern about personal acceptance, reputation, and offense (Acts 4:29)." -Bryan Chapell, Christ-Centered Preaching, 343

As I have been preparing this week to preach Ephesians 1:7, 8 on the redemption of Christ, I was refreshed with this encouragement from one of my favorite preaching books. My prayer is to be faithful to God and to fear Him alone. If in my mind I begin to entertain thoughts characterized by the fear of man (see Prov 29:25), then all I will care about is personal acceptance, my reputation, and whom I might offend/displease.

Acts 4:29 says, "And now, Lord, look upon their threats and grant to your servants to continue to speak your word with all boldness...31 And when they had prayed, the place in which they were gathered together was shaken, and they were all filled with the Holy Spirit and continued to speak the word of God with boldness."

Pray that we all have a deep conviction that when we say what the Bible says, we speak what God desires. So preach with courage for God.

An Overview of End Times

What has been your introduction to the "end times"? Who has taught you or told you about what is going to happen in the future? What have you read about eschatology (the study of future things)? What major passages in Scripture have set your understanding for the Second Coming of the Lord? What do you know about the great Day of the Lord's coming judgment, destruction, and restoration of all things?

I admit that these questions have haunted me all my life. I have largely avoided them, even in seminary to some degree. I attribute this to nothing other than my pride. I tend to warm up to that which I know best because I have more control and comfort there. On the other hand, I tend to keep at bay that which can expose my ignorance or make me feel insignificant. Sheer pride.

In God's abundant grace and great sovereignty, He has engaged me with the blessed truths of eschatology in the past two months of my life. I am currently enrolled in a Theology IV class at Master's Seminary this Spring dealing with eschatology. And the ROCK group has just come upon Mark 13, the Olivet Discourse (dealing with end times theology). Like a breached dam, God has penetrated my pride and has been pouring His Word into a place where water wants to go but has been held back for so long. And I invite the deluge. My soul has been shut off to so much of God's glorious truth about future things. 

Of course, when the topic of the end times arises for the first time in Christ's ministry, the disciples are driven with curiosity as to when these last days and future events will take place. They ask him, “Tell us, when will these things be” (Mk 13:4).

Below is a brief timeline of what I have come to believe the Bible represents as sound eschatology. The points and brief summaries are taken from chapter 11 of Paul A Benware's book Understanding End Times Prophecy:

1. The Rapture of the Church

The Lord will return from heaven and suddenly remove the church from the earth (1 Thess 4:13–18). He will meet believers in the air as we receive our glorified bodies.

Christians who have died before the Rapture and have been with Christ since, will also be involved, having their physical bodies raised from the dead (1 Cor 15:51–53).

All Christians who make up the church, the bride of Christ, will be with Him in heaven (John 14:1–3).

2. The Judgement Seat of Christ

All those who have been raptured will immediately be evaluated by the Lord concerning our works done in, through, by and for Him. This does not concern the salvation of the individual, since that has already been settled at the cross by the effective work of Christ.

If the works done in their life are good, then they will receive reward. If there are worthless deeds done by the believers then they will suffer loss for them (once again, not a loss of salvation).

3. The Seven-Year Tribulation ("70th Week" of Daniel)

After the church is removed from the earth, the world will experience unprecedented tribulation. According to Daniel 9:24–27, the tribulation begins when a man known as the Antichrist signs a treaty with the nation of Israel. At first, he seems to be Israel's protector, but he will turn out to be the great persecutor of Israel.

The first and great purpose of God in the tribulation is to save the nation of Israel (and many Gentiles too) and bring them under the new covenant of salvation. God will employ many miracles but He will also allow intense persecution on Israel. More will be saved in this seven year period than any other (Rev 7:9–17).

The second purpose of the tribulation is judgment on unrepentant sinful people. This will be an unprecedented time of trouble and judgment on the earth, as laid out in Revelation 6–18 and Matthew 24:4–28). Nearly 80% of the population of the earth will be destroyed in three series of different judgments.

Satan will be busy during the tribulation, attempting to destroy God's people with the Antichrist. Many will be deceived and follow him, but it will be to no avail because Jesus will return to take control of the planet for good.

4. The Second Coming of Christ to the Earth

Jesus will come in power and glory, ending the great tribulation and inaugurating the Millennial Kingdom. Many will rejoice upon His coming and many will be filled with great sorrow for their judgment is at hand.

Five important events occur at this time:
(1) The judgment of the living Gentiles (sheep and the goats judgment, Matt 25:31–46);
(2) The judgment of Israel (parable of ten virgins, Matt 25:1–11);
(3) The resurrection and rewarding of Old Testament saints who perished in the tribulation (Rev 6:9; 20:4–6; Dan 12:2);
(4) The binding of Satan (Rev 20:1–3); and
(5) The actual establishing of the messianic kingdom.

5. The Millennial Kingdom of Jesus Christ

The Millennial Kingdom is established once all the enemies of Christ are judged in the Second Coming. This is the time when all the unconditional covenants in the OT are fulfilled and accomplished allowing Israel and Gentiles to partake of the blessings of Christ's rule.

Because the curse for sin has been lifted, all people everywhere will worship Christ as Lord and Savior and all creation will bloom and become fertile. There will be prosperity and peace on the earth. There will be no disease and man will live very long in the Kingdom. The animal kingdom will be universally reset to where lions will not eat lambs and all animals will be vegetarians.

Although everyone in the Kingdom is a believer from the start worshiping Christ as King, there will be two different body types: mortal bodies (for those who believed and lived in the tribulation and were ushered straight into the Millennial Kingdom) and resurrected bodies (believers who died in church age, OT, and tribulation).

Those with mortal bodies who marry and have children in the Millennium may or may not have believing children (like in every age). Most will come to believe but some will not accept Christ as their King (Ps 2:9; Isa 11:4). When Satan is released one last time at the end of the 1,000 years, these unbelievers will rise in rebellion against the rule of Jesus as King (Rev 20:7–10).

6. The Judgments of the End Times

Three judgments will take place after the 1,000-year reign of Christ on the earth (Rev 20:7–15; 1 Cor 6:3):
(1) final judgment of Satan and the fallen angels to the lake of fire for eternity;
(2) all unbelievers from every age will be judged at the great white throne judgment and also throne into the lake of fire because of their sin and unbelief; and
(3) the heavens and the earth will be judged/renewed/purged of all sin, decay, curse, and corruption. The fire from 2 Peter 3:7–10 will cleanse the earth of all contamination of sin and wickedness and prepare the way for the new heavens and the new earth.

Also those who die in the Millennial Kingdom will be raised at this time to be judged in preparation for the eternal state.

7. The Eternal State

Benware concludes, "It was God's purpose from the very beginning to rule over and fellowship with people and with angels. His rulership was challenged, and His fellowship was marred by the entrance of sin and rebellion. But with the death of Jesus Christ on the cross to pay for sin and satisfy the wrath of God, fellowship was once again a reality. And with the defeat of the usurper Satan and the collapse of all the kingdoms of mankind, the Lord Jesus is King of Kings and the kingdom is now delivered over to the Father. In the eternal kingdom of God, there will be a fullness of joy, full and unhindered fellowship, and meaningful living on a new earth (Rev 21:1–22:5). This will forever be the experience of those who are the children of God."

An Introduction or a Proclamation?

If you once were an enemy of the cross of Christ (Phil 3:18), but now have been made a friend of Christ (John 15:14)...
If you once were separated from Christ and far off from God (Eph 2:12, 13), but now have a promise that He will never leave nor forsake you (Josh 1:5; Heb 13:5)...
If you once echoed the fools claim in your heart "there is no God" (Ps 14:1), but now the cross of Christ is the boast of your life (Jer 9:23, 24; Gal 6:14)...

...then what do you do in conversations with the lost?

Picture walking up to someone at church with your dad. You reach out your hand and introduce yourself to the individual and begin conversing with them. When the conversation is over, you kindly say goodbye, it was nice to meet them, and then you walk away. Wouldn't it be kind of rude to not introduce your dad to that individual?

Picture walking up to someone who had just been robbed, had their valuables stolen, left half dead on the side of the street. And with you is your friend who is a medical doctor. You examine the individual, tell them that they will be ok, give them your extra sweatshirt, hand them a few dollars, and tell them you will be praying for them and walk away. Wouldn't it be fiercely unjust to not introduce your friend who is the doctor to them?!

Picture walking up to someone who is just a commoner. There is nothing presentable about them, nothing showy, nothing of real worth in the town's eyes, nothing that would draw others to them. And with you stands the King of glory. You converse with the individual. You find things in common. You laugh at a few pleasantries. You talk about family, life, and interests. You find more things in common with them. You part ways with a smile feeling like you made a friend. But what about the King? What a disgrace! What is a king with no honor? What is a King with no recognition? What is a King with no proclamation?

If Christ has made you His friend, and promised to never leave you, and is your only boast in life, then why does He receive no introduction? Why isn't He of first importance to us when meeting someone new, someone in need, someone like us but who is lost? Obviously we are in the process of building relationships in order to proclaim Him with the message of the gospel and our lives (1 Thess 2:8), but far too often we push back introducing Christ to them rather than pushing it forward in our many interactions with the lost.

The fact of the matter is that Christ needs no introduction. Rather, He is worthy of our proclamation for all He is and all He has done! He is the preeminent One, the Creator of the universe, the Savior to the world, the Lord of lords, the promised Messiah, the fullness of God in flesh. He has conquered sin and death and reversed the curse through His precious blood shed on our behalf.

May we each find that resolve to proclaim Christ to the lost that is in proportion to who He is and what He has done.