*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.
Psalm 110 speaks of Christ ruling in the midst of His enemies. What does that look like if the enemies remain largely dominant until the end? What does it look like for Christ to visibly win in history?
In principle, I have answered this question previously, but it will be good to address this statement of it distinctly. Let me begin by simply denying that the enemies of Christ remain largely dominant until the end. This is only partially true in this age. It is not true at all in the age to come.
What it looks like for Christ to rule in the midst of His enemies depends on the two-stage fulfillment of Old Testament prophecy. We must always interpret the prophecies of the Old Testament in light of the two-stage fulfillment of the kingdom outlined by Jesus in His great parables of the kingdom in Matthew 13. Thus, Christ ruling in the midst of His enemies during this age looks like his frustrating the attempt of Satan through all his minions to stop the spread of the gospel. It looks like the creation of a worldwide church by His constantly defeating the strategy of the evil one to prevent the building of Christ’s church throughout the world and throughout this gospel age. In the age to come, a further fulfillment arrives. Christ ruling in the midst of His enemies looks like their final destruction in the judgment, in which the glory of the age to come commences.
Psalm 2 commands kings to kiss the Son. When and how does this happen in history?
Psalm 2 calls on kings to kiss (do homage to) the Son: “Now therefore, O kings, show discernment; Take warning, O judges of the earth. 11 Worship the LORD with reverence And rejoice with trembling. 12 Do homage to the Son, that He not become angry, and you perish in the way, For His wrath may soon be kindled. How blessed are all who take refuge in Him!” (Ps. 2:10-12)
I simply note that the command for them to kiss the Son does not tell us how often they will do this. Many leaders have done this throughout church history.
I also note that such kings should rule within their limited sphere in light of the principles of God’s moral law. The leaders of Gentile kingdoms are not theocratic kings. The theocratic kingdom was destroyed by Babylon and Rome. It will not be re-erected until the King returns. Thus, their authority focuses on enforcing the Second Table of the Law.
Their authority, then, does not mean that they should enforce the religious precepts of the First Table of the Law. It does not mean that they have totalitarian rule over all aspects of society. It does not mean that they should assume to themselves an authority over religious worship which God has never given to any but the theocratic kings. They should not become persecutors of those who disagree with their religious convictions. Only if somebody’s religion leads them to violate the Second Table of the Law in criminal offenses against the civil rights of their neighbors should a supposedly religious practice be restrained. Gentile kings would have the right to curtail the Molech worship, which sacrifices children in the fire to their god.
Do the parables of the mustard seed and leaven teach gradual, visible growth of the kingdom in history? If not, what exactly is going on in those parables?
As I show in detail in The Doctrine of the Last Things in chapters 22-24, these parables do teach the gradual growth of the kingdom in history. To sum up, I believe that these parables teach the gradual growth of the kingdom and its triumph in the age to come.
In Matthew 13, these parables are surrounded by “bodyguard” parables, which prevent a postmillennial interpretation. The parable of the wheat and weeds surrounds them. It makes clear that not only does the good seed grow, but the bad seed grows as well. The parable of the sower precedes them. It makes clear that the good seed will always fall into four different kinds of soil, only three of which are fruitful.
Should Christians expect their obedience to Christ to positively shape law, culture, and institutions in any way?
Questions like this tempt me to respond sarcastically and say, No, we should not expect anything to happen! It will not shape these things in any way! But I refrain from such a response.
But why am I tempted to respond in such a way? Because it feels like this is an attempt to caricature the optimistic amillennial viewpoint. Of course, our positive obedience to Christ’s laws will positively shape law, culture, and institutions. But two things must be said.
First, the resistance of the evil world and the growth of the evil seed will prevent the total triumph of Christian obedience in culture. The expectation of a transformed culture and world is not promised in this age by the Bible.
Second, the focus of our obedience in this age is the growth and spread of the church throughout the world. It is not the transformation of civil law, particular cultures, or governmental institutions—even though those are good things
If Christ’s reign does not aim at cultural victory, what is the long-term purpose of Christian cultural labor and efforts?
Several responses to this query are important.
First, and this may seem so obvious that it feels a little snarky, the purpose is simple obedience to God. Christians are embedded in specific cultures and human societies. They must interact with and live as Christians in such cultures and societies. They cannot do otherwise than live obediently to God in all of life and each of those cultures.
Second, this is one way in which Christians are to shine as lights in the world and expose the darkness around them (Matt. 5:16; Eph. 5:8-10). In this way, their cultural activities further the spread of the gospel.
Third, perhaps in some mysterious way, the cultural fruits of the Word of God will be brought into the age to come. Since we look for a redeemed and new earth, something like this seems possible.
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.
