*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.
If Christ is reigning now, what concrete changes should we expect as a result of that reign? What does it mean for Christ to have all authority in heaven and earth before the Second Coming?
Though these arrived as two separate questions, I think they are so closely related that they must be treated together. I will take the second one first.
When Christ claims all authority in heaven and earth in the Great Commission in Matthew 28:18-20, this is clearly connected with the commission given to the Apostles of Christ and the church built on them to preach the gospel to all the nations. Thus, for Christ to have all authority in heaven and earth means, in the first place and centrally, that He has the authority to command His church to spread the gospel to all nations. It also means that He has the power to ensure that this gospel is effective in the gathering of His church from all the nations. It also means by implication that He has the power to destroy any devilish power that stands in the way of the spread of the gospel. This is the implication, I think, of the statement in 1 Corinthians 15:25: “For He must reign until He has put all His enemies under His feet.” No power will be permitted to resist the irresistible spread of the gospel and the building of Christ’s church throughout the world (Matthew 16:18).
All this enables us to answer the question as to what concrete changes we should expect as a result of Christ’s reign. We should expect the building of Christ’s worldwide church in spite of anything that Satan can do. From a little band of 120 disciples in Jerusalem, the church will become a worldwide entity in every nation and a great multitude whom no man can number from every kindred, tribe, and nation (Acts 1:15; Rev. 5:9). This is a glorious prospect and a glorious, concrete change in the world as a result of Christ’s reign.
Does the Great Commission envision merely saving individuals from all nations or the discipling of nations as nations? What would the discipling of the nations look like under an amillennial framework? Can a nation be discipled without its laws, public ethics, or institutions being shaped by Christ’s teaching?
It is often assumed that the Great Commission does call for and thus predicts the discipling of nations as whole nations. This is totally to misapprehend what Jesus is saying here. Let me explain why.
First, the parallel passages in the New Testament do not lead us to think that whole nations will be discipled. I am thinking of Revelation 5:9: “And they sang a new song, saying, “Worthy are You to take the book and to break its seals; for You were slain, and purchased for God with Your blood men from every tribe and tongue and people and nation.” The song of praise here speaks a great multitude “out of” every nation. It does not speak of nations as nations. Similar is Revelation 7:9: “After these things I looked, and behold, a great multitude which no one could count, from every nation and all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes, and palm branches were in their hands …” The Greek preposition used here means and is often translated “out of.” It speaks not of whole nations but a portion of people out of every nation.
Second, a common-sense understanding of the Great Commission does not favor the idea of the discipling of whole nations. It speaks of baptizing and teaching those evangelized by the gospel. You do not baptize whole nations. You baptize individuals.
Third, in the Bible, nations may be said to be saved if a remnant of that nation is saved. It is in this sense that a nation can be saved by the gospel. A nation is represented by its elect remnant. This is certainly the case in Paul’s argument in Romans 9-11. Israel is not cast off, because a remnant of Israel is saved. This is explicitly what Paul says in Romans 11:1-5.
I say then, God has not rejected His people, has He? May it never be! For I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin. 2 God has not rejected His people whom He foreknew. Or do you not know what the Scripture says in the passage about Elijah, how he pleads with God against Israel? 3 “Lord, THEY HAVE KILLED YOUR PROPHETS, THEY HAVE TORN DOWN YOUR ALTARS, AND I ALONE AM LEFT, AND THEY ARE SEEKING MY LIFE.” 4 But what is the divine response to him? “I HAVE KEPT for Myself SEVEN THOUSAND MEN WHO HAVE NOT BOWED THE KNEE TO BAAL.” 5 In the same way then, there has also come to be at the present time a remnant according to God’s gracious choice.
Here, Israel is not rejected because Paul is saved, because the 7000 are saved, and because an elect remnant is being saved. Nations may be saved and discipled when a remnant of it is saved and discipled. This is the answer to the last question raised above. Can a nation be discipled without its laws, public ethics, or institutions being shaped by Christ’s teaching? The answer is yes. It can be discipled by the salvation of the elect remnant without such secondary results of the common grace overflow of the gospel.
How do you interpret Old Testament prophecies that describe worldwide peace, justice, and righteousness? Are these prophecies fulfilled entirely in the church or entirely in heaven? Why should texts like Isaiah 2, 11, Psalm 72, and Habakkuk be read as non-historical in their fulfillment?
I love these questions because they beautifully illustrate the value of new earth amillennialism and the falsity of this kind of alternative. When it is asked, Are these prophecies fulfilled entirely in the church or entirely in heaven? The answer is neither! These are not the only choices. They may be partially fulfilled in heaven and the church. They are, however, finally and fully fulfilled in the redeemed earth. Thus, Isaiah 2, 11, Psalm 72, and Habakkuk should be read as non-historical in their fulfillment, but they should be understood in time and in history in the redeemed earth.
This is when, according to Psalm 37, we will look for the wicked and not find them (vv. 9-11). This is when the meek shall inherit the earth (Matt. 5:5). This is when there shall be a new heaven and new earth in which righteousness dwells (2 Pet. 3:13). There is an earthly fulfillment of these prophecies, but it is not a millennial but an eternal fulfillment of them.
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.
