*Editor’s Note: Below are questions submitted to Dr. Sam Waldron at an Eschatology Conference. Since these questions and answers could be helpful for a broader audience, we are posting them here as a series. Click the following numbers to read other parts of this series: 1, 2, 3, 4, 5, 6, 7.
… there is one final resurrection, as opposed to a premillennialist’s view that there are two resurrections. Is that correct?
It is true that amillennialists hold a general resurrection at Christ’s Second Coming. This is certainly what the three main passages that speak of the resurrection of both the righteous and wicked suggest. Here they are:
Daniel 12:2 “Many of those who sleep in the dust of the ground will awake, these to everlasting life, but the others to disgrace and everlasting contempt.
John 5:28-29 “Do not marvel at this; for an hour is coming, in which all who are in the tombs will hear His voice, and will come forth; those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment.
Acts 24:15 having a hope in God, which these men cherish themselves, that there shall certainly be a resurrection of both the righteous and the wicked.
In Luke 20:34 and Philippians 3:11, there is the idea of attaining to the resurrection from the dead, but Scripture is very clear that ALL are resurrected from the dead. If there is only ONE final resurrection, why would the Apostle Paul speak that he might attain to the resurrection from the dead?
As the above passages just quoted suggest, as to the general time of the resurrection, there is one resurrection. But in that general resurrection, there are two kinds of resurrections. There is “the resurrection of life;” and there is “the resurrection of judgment” (John 5:29). This language, which contrasts the resurrection of life with the resurrection of judgment, certainly suggests that only the resurrection of life is a resurrection worth attaining, a resurrection specially worthy of the name, and truly a resurrection to new life. The resurrection of life is the great goal and the consummating blessing of salvation. This is the goal of the perseverance of the saints.
This is what Paul is talking about in Philippians 3:11. (Philippians 3:11 “in order that I may attain to the resurrection from the dead.”) This is the resurrection of the righteous unto true life. It is attained by the perseverance being taught in that passage. Philippians 3:8 calls for it: “More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish so that I may gain Christ.” Gaining Christ in verse 8 is basically equivalent to attaining the resurrection from the dead in verse 11.
With regards to the Parable of the Sheep and Goats, do we agree that the sheep and goats are separated at the rapture? So doesn’t that parable refer to a different separation?
I do agree that the sheep and goats are separated by the rapture. I agree, that is, if you are talking about the event described in 1 Thessalonians 4:17: “Then we who are alive and remain will 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.” Some of those who hold my view deny that there is a rapture. It is true that, if you mean by rapture a pretribulational rapture, then we believe in no such thing. There is no evidence for Pretribulationism in the Scripture. But the term rapture is derived from the Latin translation of the words, ‘caught up,’ in 1 Thessalonians 4:17. Thus, since the Bible speaks of a rapture, the real question is, What does it mean by the rapture? It simply means the catching up of the living saints at Christ’s Second Coming.
All this being the case, several comments are necessary. The assumption of the question seems to be that the rapture is pretribulational, but that assumption is mistaken. The assumption is also that the rapture has primarily to do with the separation of the righteous from the wicked. That assumption is also mistaken. Yes, it is related to that separation—a part of it we might say, but it is not that specifically. All this being the case, there is no reason to say, assume, or think that the Parable of the Sheep and Goats … refers to a different separation. There is no pretribulational separation of the sheep and goats. Matthew 25:31-32 refers to the same one that takes place at Christ’s one and undivided Second Coming described in 1 Thessalonians 4:16ff.
Binding of Satan—I am not “tracking” with how this current “binding of Satan” is any different from the time of Job.
It is different in two respects. First, the binding of Satan in Revelation 20 is universal and affects the entire world. The “binding of Satan” in Job is local and limited to Job’s situation. Second, the binding of Satan in Revelation 20 has for its purpose the preaching of the gospel throughout the world. The “binding of Satan” in Job had for its purpose only the personal protection of Job.
I know when the dragon is/was sealed in the abyss, seals are very important. But I am confused. If John wanted to convey that Satan was COMPLETELY cut off, how would he convey this?
He would say that He is cast into the Lake of Fire. That is what he, in fact, does say in this passage.
But I think the questioner’s real point is that the language seems to be complete, but the New Testament teaches that any binding of Stan is not complete. He still is the god of this world (2 Cor. 4:4). He still goes about as a roaring lion seeking whom he may devour (1 Pet. 5:8). What is the answer to this?
It stems from the understanding that Revelation 20 is speaking of a universal and global binding of Satan. We know what it accomplishes because of what happens when Satan is loosed. He gathers the whole world to assault the church and terminate its missionary endeavors (Rev. 20:7-10). Until that time, despite all his power, he cannot do this because He is bound. The focus of the passage is on the creation of a situation throughout this age in which Satan cannot bring up such a global and universal assault on the church that the gospel cannot be spread to all the nations. Once more, I urge the reader to look at chapter 11 of my book, which expands on this subject.
Dr. Sam Waldron is the Academic Dean of CBTS and professor of Systematic Theology. He is also one of the pastors of Grace Reformed Baptist Church in Owensboro, KY. Dr. Waldron received a B.A. from Cornerstone University, an M.Div. from Trinity Ministerial Academy, a Th.M. from Grand Rapids Theological Seminary, and a Ph.D. from Southern Baptist Theological Seminary. From 1977 to 2001 he was a pastor of the Reformed Baptist Church of Grand Rapids, MI. Dr. Waldron is the author of numerous books including A Modern Exposition of the 1689 Baptist Confession of Faith, The End Times Made Simple, Baptist Roots in America, To Be Continued?, and MacArthur’s Millennial Manifesto: A Friendly Response.
