The Conditionalist Faith of Our Fathers, vol. 1

III. Places All Messages in Graphic Eschatological Setting

Paul is careful even in his very first epistles to place his message in a graphic, well-defined eschatological setting. The Thessalonian epistles set forth the transcendent scenes of the Second Advent, with its glorification of the saints at the resurrection and subsequent destruction of all sinners. This is presented as the climax of the divine plan of the ages—the end events being the culmination of a sweeping outline that takes in the centuries and leads up to the devastating scenes of the day of the Lord. That is therefore the initial New Testament emphasis. CFF1 314.3

1. SECOND ADVENT INVOLVES RESURRECTION AND TRANSLATION

Paul leads into the Second Advent that closes the age. He depicts the Lord Jesus descending from Heaven and calling forth from their graves the sleeping saints, and catching up and translating the saints then living, to meet Him and thenceforth be together forever with their Lord. Such is Paul’s earliest depiction. CFF1 314.4

2. “DAY OF THE LORD” BRINGS “SUDDEN DESTRUCTION” TO SINNERS

Paul then immediately refers to the “day of the Lord,” as coming unexpectedly to many, like “a thief in the night.” It brings “sudden destruction” (1 Thessalonians 5:2, 3) to the wicked. But he assures the spiritually alert that that day will not overtake them as a thief (1 Thessalonians 5:4). CFF1 314.5

3. ATTENDANT CIRCUMSTANCES OF ADVENT PORTRAYED

In his Second Epistle to the Thessalonians Paul picks up the portrayal at the same point, the Second Advent, adding details as to the manner of that coming, but this time he stresses the terror and destruction visited upon the living wicked when Christ appears, in contrast with the glorification and rejoicing of the saints: CFF1 314.6

In 2 Thessalonians 2, Paul continues his subject of the “day of the Lord.” He warns against the illusion that this tremendous “day” is just at hand. First, he says, there will be a dread “falling away” (apostasia, foretold by Christ in Matthew 24 and Daniel 7) and the appearing, historically, of the “man of sin,” or “son of perdition” (2 Thessalonians 2:3), the “Antichrist,” whose activities he describes in these words: CFF1 315.1

“Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God” (2 Thessalonians 2:4). CFF1 316.1

Paul reminds the Thessalonians that he had forewarned them orally of the great apostasy to come into the Christian church, which would be held back only by the iron might of a unified pagan Rome (2 Thessalonians 2:5, 6). But that would pass and the apostasy would appear. He declares that the seeds of spiritual departure were already germinating in his own day: CFF1 316.2

“For the mystery of iniquity doth already work: only he who now letteth [katecho, “to restrain,” “to hold back”) will let [restrain], until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming” (2 Thessalonians 2:7, 8). CFF1 316.3

This power would be characterized by signs and wonders and deceit, becoming an overpowering “strong delusion” (2 Thessalonians 2:9-11). Appealing to the church to hold to the “truth” they had been taught, he solemnly warns that those who believe and receive this “lie” will be “damned” (2 Thessalonians 2:11, 12). That is Paul’s teaching on the “last things,” in the setting of the antecedent great apostasy that would be established before the Second Advent, and would cease only with the second coming of Christ at the end of the age. CFF1 316.4

5. DIFFERENTIATES BETWEEN RESURRECTION OF RIGHTEOUS AND WICKED

The first Corinthian epistle likewise opens with a reference to “the coming of our Lord Jesus Christ” (1 Corinthians 1:7). Then man’s usurping judgment will give way to God’s just and sovereign judgment. CFF1 316.5

1 Corinthians 15 is the great Second Advent and resurrection-translation classic. Paul first lays down this basic principle concerning the resurrection: CFF1 316.6

“For as in Adam all die, even so in Christ shall all be made alive” (1 Corinthians 15:22).

The resurrection is universal. But the dead are raised in two groups. Paul explains that “they that are Christ’s” come forth at His second coming (1 Corinthians 15:23). But not all are Christ’s. John the revelator says that the wicked will not come forth until the second resurrection (Revelation 20:5, 6). That is the resurrection of the “unjust” (Acts 24:15), or the resurrection unto “damnation” (John 5:29), as Christ expressly denominated it. CFF1 316.7

Then, when the “end comes,” all rule and authority and power is subjected to Christ (1 Corinthians 15:24-28). And this includes the “last enemy” of mankind, which is “death” (1 Corinthians 15:26). Thus the fearsome reign of death will cease at the Advent and resurrection. As to these bodies of ours: CFF1 317.1

“It [the body of the saint] is sown in corruption; it is raised in incorruption [aphtharsia, immortality): it is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: it is sown a natural body [soma psuchikon]; it is raised a spiritual body [soma pneumatikon]” (1 Corinthians 15:42-44). CFF1 317.2

Then we shall again bear the “image of the heavenly” (1 Corinthians 15:49). And this is brought about through Christ, the “quickening spirit” (1 Corinthians 15:45). And now comes the tremendous passage concerning those who sleep in Jesus, together with those who are then living, who will be translated: CFF1 317.3

“Behold, I shew you a mystery; We shall not all sleep [koimao, here, the sleep of death, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible [phtharton, “perishable”] must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory” (1 Corinthians 15:51-54). CFF1 317.4

The whole picture is there: (1) The “last trump,” (2) the resurrection of the sleeping saints, (3) the changing, or translation, of the living saints, (4) and for both, the “corruptible” putting on “incorruption” and the “mortal” putting on “immortality.” The transformation and the victory are all through Jesus Christ our Lord. CFF1 317.5

6. OUR VILE BODIES CHANGED AT ADVENT

In Philippians Paul declares: CFF1 317.6

“Who [Christ] shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself” (Philippians 3:21). CFF1 318.1

In 1 Timothy 1:16, 17 our believing in Christ unto “life everlasting” is coupled with the reminder that God alone is the “King eternal, immortal, invisible, the only wise God.” Only the Godhead has absolute, original, underived immortality. Man’s immortality is derived and contingent, and is not received until the Second Advent. CFF1 318.2

7. SEDUCING SPIRITS IMPINGE ON GOD’S UNAPPROACHABLE IMMORTALITY

Then Paul turns to the characteristic developments of the “latter times,” when “some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils” (1 Timothy 4:1). This is reminiscent of the seductive lie and liar in Eden that beguiled the mother of the human race. There will be a revival in the “latter times,” characterized by the power and persuasiveness of that first fatal deception. But Paul admonishes us to “lay hold on eternal life,” and to see that we are kept “without spot ... until the appearing of our Lord Jesus Christ” (1 Timothy 6:12, 14). CFF1 318.3

He goes out of his way to declare again that the “King of kings, and Lord of lords” is the one “who only hath immortality, dwelling in the light which no man can approach unto” (1 Timothy 6:16). And his parting admonition to Timothy is to “lay hold on eternal life” (1 Timothy 6:19). It was not his inherently. CFF1 318.4

8. IMMORTALITY BROUGHT INTO FOCUS THROUGH GOSPEL

In 2 Timothy, Paul again mentions the second “appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel” (2 Timothy 1:10). CFF1 318.5

It is thus clear that immortality has not been the inalienable possession of the human family since the Fall. It is a provision brought to light through the gospel. And the apostle speaks of his own persuasion that Christ is “able to keep that which I have committed unto him against that day” (2 Timothy 1:12). And once more he adverts to the “last days” and tabulates a list of some nineteen telltale specifications that will characterize them (2 Timothy 3:2-5). He avows that the Lord Jesus Christ will “judge the quick and the dead at his appearing and his kingdom” (2 Timothy 4:1). Again he forewarns that—“the time will come (in the “latter days”) when they will not endure sound doctrine ...; they shall turn away their ears from the truth, and shall be turned unto fables” (2 Timothy 4:3, 4). CFF1 318.6

Then he stresses his own personal belief, and confession, that—“there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing” (2 Timothy 4:8). CFF1 319.1

All rewards will be given together at the Second Advent. And in closing his letter to Titus, Paul twice refers to the “hope of eternal life” (Titus 1:2; Titus 3:7), promised, he declares, “before the world began” (Titus 1:2). That is Paul’s comprehensive testimony in its vital eschatological setting and framework. In this he faithfully follows the pattern of Christ. And this is designed to be the pattern for every teacher of truth concerning the nature and destiny of man. CFF1 319.2