I invite you to take your Bibles and to turn with me to our text for the sermon this Lord's Day, which we find in 1 Corinthians chapter 15 verses 22 through 26. There we read these inspired words For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order, Christ the firstfruits, afterward they that are Christ's at his coming. Then cometh the end when he shall have delivered up the kingdom to God, even the Father. when he shall have put down all rule and all authority and power for he must reign till he have put all enemies under his feet the last enemy that shall be destroyed is death as we have noted in past sermons there are Christian expositors who will look at the same inspired words in Romans 11 26 where it says, and so all Israel shall be saved and yet who will interpret those same words in various ways based upon different eschatological perspectives. I would like to briefly review those major eschatological perspectives in the next three sermons before concluding this series on God's gracious covenant with Israel, especially as it relates to how they interpret Romans 11 so as to make clear where the most significant problems lie with those eschatological perspectives as far as I myself will be identifying them. I do not presume infallibility in critiquing other eschatological systems advocated within the visible church. However, as a minister of the gospel of Jesus Christ, it is incumbent upon me to use the light to the degree which I believe the Spirit of God has graciously granted to me in order to set forth both what is truth and what is error according to the infallible standard of God's Holy Scripture. May God grant to us all, therefore, illumination of our minds to hear what the Spirit of God says to the Church of Jesus Christ. The first interpretive system that I would like to briefly examine, which will take up the rest of this sermon, as it relates to Romans 11, is that of the premillennial system. A few preliminary remarks. It should be noted that I am not seeking to break down this interpretive system into further distinctions, such as pre-tribulation premillennialism, mid-tribulation premillennialism, and post-tribulation premillennialism. Such an excursus or detailed examination would take me far beyond the scope of my present goal in Romans 11. And although each of these three eschatological positions within premillennialism may be distinguished one from the other, All three of these positions teach that Christ's second coming will precede the Millennium, which I believe to be contrary to God's holy word. I'm at this point not so much concerned to point out the theological problems I see with each of these subcategories of premillennialism as I am to point out the theological and exegetical problems I have with premillennialism as a whole, and thus by inference with all three of these sub-systems of premillennialism. Furthermore, by way of preliminary remarks, premillennialists may further be distinguished by how they view the book of Revelation as a whole. First, some premils view nearly all of the prophecies to be fulfilled in the book of Revelation as yet future to us, and thus they are called futurists. Futurists may also be called dispensationalists. This is no doubt the most popular brand of premillennialism. You will hear it most often on the radio and on your TV, in movies and books like the Left Behind series. Even within the dispensational camp of premillennialism, there are further distinctions. Classic dispensationalists like Schofield and Schaefer, revised dispensationalists like Ryrie and Walvoord, and progressive dispensationalists like Blazing and Bach. Second, some premills view the prophecies in the book of Revelation as detailing significant events throughout history, from the time of the Apostle John to the eternal state, and thus they are called historicists. In fact, most of the premills before the twentieth century were not futurists, but were historicists We who are post-millennial are also historicists. We, meaning myself and those who embrace this same view, are historicists. And we would find much agreement with pre-millennial historicists as they look at the book of Revelation, at least until one arrives at Revelation chapters 19 and 20. I should also mention that amongst postmillennialists there are also those that are called preterists, and that differs from the historical postmillennial position. But we'll look more about preterism in another sermon. I simply point out these distinctions within the premillennial camp in order to identify them, to make you familiar with the names, not to expound any further upon them at this time. Again, my concern at this point is not the various subdivisions within the premillennial system. My problem and my concern is with the premillennial system itself, as it erroneously teaches that the second coming of Christ, that is Christ's second bodily coming, precedes the millennium rather than following the Millennium. Moving from our preliminary remarks, let us then begin by looking once again at Romans 11.26 and consider what is taught there concerning the coming of Christ. There again we read in Romans 11, 26, hopefully a familiar passage by this time to us. And so all Israel shall be saved, as it is written, there shall come out of Zion the deliverer and shall turn away ungodliness from Jacob. Although the pre-millennial system views Romans 11 as teaching the restoration of Israel, with which I agree, it also promotes to a greater or lesser degree many other errors associated with the restoration of Israel, including these. A rebuilt temple with the revival of various Old Testament ceremonies, even though the New Testament reveals that the temple and the ceremonies associated with it were realized in Christ and in the New Testament Church according to Hebrews 9.8 and Hebrews 10.1 and many other passages in the New Testament as well. To a greater or lesser degree, another error associated with the restoration of Israel amongst pre-mills is the exaltation of Israel over all the nations of the world, even though the New Testament reveals that there is neither Jew nor Gentile in Christ, according to Galatians 3.28. One other error to a lesser or greater degree that's expressed amongst the various brands of premillennialism is even a present favored status While Israel is yet in her unbelief and apostasy, an even present favored status of Israel as a nation over all nations of the world, even though the New Testament teaches that presently Israel is the enemy of God due to her rejection of Christ and the gospel of Christ, as we find in Romans 11, 28, where it says, and concerning the gospel, they are enemies for your sakes. That's not to say that there is not yet a covenant by which they are bound and which God will fulfill for the next part of that same verse goes on to say, but as touching the election, they are beloved for the Father's sake. But they are presently enemies as it relates to Christ and to the gospel. And so that Israel that's within the land now is an apostate nation that hates Christ. and hates the gospel. And what especially concerns us as it relates to Romans 11 is that premillennialism teaches that Jesus Christ will return to earth at the time of his second coming, that is his bodily coming, before the millennium and will sit upon the throne of David to reign from Jerusalem in a millennium wherein it is acknowledged by the pre-millennial system that both sin and death continue even after the second coming of Christ. Whereas the New Testament teaches that at the second coming of Christ sin and death will both be destroyed and abolished as taught by our text as we will see in 1 Corinthians 15 verses 22 through 26. Clearly both sin and death do occur in the millennium as we see for example in Isaiah 65 20. I would submit there that the passage does not and cannot refer to the eternal state but must refer to the millennium because there it speaks of both sin and death present at that time. Isaiah chapter 65 verse 20 says, There shall be no more than an infant of days, nor an old man that hath not filled his days. And so we find in this text that it appears the longevity of life will continue. That infants will not be dying young, that they will live for many, many, many years. That the Lord's blessing in this regard will rest upon the nations. Furthermore, it says about this time in Isaiah 65 20, for the child shall die and die and a hundred years old. So there is death in this period that is speaking of it. That's why it cannot refer to the eternal state, but must refer to the millennium, but will die at a hundred years old longevity of life, but yet still death. And then it goes on to say, But the sinner, being a hundred years old, shall be accursed. There is a sinner. We find likewise then sin, which obviously, if there is death, the antecedent to death is sin. For the wages of sin is death. Sin is the cause of death. And so we see that both death and sin do occur according to Isaiah 65 20 and other places in the scripture do occur in the millennium. And both sin and death are present among the nations after the millennium according to Revelation chapter 20 verses 7 through 9 when Satan is released from the bottomless pit and goes forth to deceive the nations. and raises up many in the world to oppose Christ and his people, which again I would suggest infers that sin and death must have been to some degree present during the millennium. If all of a sudden it begins to show itself with such force and magnitude, it must have been at least, sin and death must have been to some extent present already in the Millennium. Certainly, we should expect sin and death to continue to some degree during the Millennium, according to the Scripture. But what we cannot expect is that sin and death continue after the second coming of Christ, according to 1 Corinthians chapter 15. verses 22 through 26. Therefore I submit in anticipation of what I'm going to be saying in 1 Corinthians chapter 15 verses 22 through 26, I submit and hope to demonstrate by God's grace that the premillennial system cannot be true, for at the second coming of Christ sin and death will be abolished altogether And all God's people will enter not into a millennium where sin and death continue, but will rather enter into the kingdom of glory, the eternal state where sin and death, where flesh and blood cannot continue, cannot enter, where sin and death have been forever destroyed and abolished. According to the premillennial system, then looking more closely now at Romans 11.26, according to the premillennial system, the second coming of Christ occurs there in Romans 11.26, where it says, And so all Israel shall be saved, as it is written, There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob. That, the premillennial system says, is the second coming of Christ. I spent an entire sermon on this text and the fourth sermon in this present series on God's gracious covenant with Israel, and so I will not simply reproduce what was stated at that time. If you need to review what was stated, you may listen or read that sermon again at your leisure. However, I will briefly summarize what I do not believe or why I do not believe that Paul refers in Romans 1126 to the second coming of Christ, that is to his bodily second coming. First, clearly Paul states that Christ the Deliverer will come and will save Israel from her sins, but as was noted in that sermon that I referred to just now, the fourth sermon in the series, Christ shall come spiritually, not bodily, Christ shall come spiritually before the millennium in Romans 11-26 to save Israel. For that bodily second coming, as we will see, comes after the millennium and not before the millennium. In summary, therefore, Christ comes many times in Scripture, spiritually not bodily, both in judgment upon his enemies and in salvation upon his people. He comes in judgment, for example, upon Egypt in Isaiah 19.1 where we read such language as this, the burden of Egypt Behold, the Lord rideth upon a swift cloud, and shall come into Egypt, and the idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst of it." He comes. Where does he come from? Well, if he's in heaven, it would appear he comes from heaven. At least that should be how the pre-millennials, if all comings referred to Christ's coming bodily, from heaven, then one would expect that that's how they would understand this. It speaks furthermore of His presence. His presence being that which melts the heart of Egypt. And yet this coming and judgment upon Egypt is subsequently in chapter 20, the very next chapter, in verses 3-4, is understood to be by way of the king of Assyria. captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt." We likewise see the coming of the Lord spiritually in judgment upon Jerusalem in Micah chapter 1 verses 3-5 Micah chapter 1 verse 3-5 where it says, for behold the Lord cometh forth out of his place and will come down and tread upon the high places of the earth and the mountain shall be molten under him and the valley shall be cleft as wax before the fire and as the waters that are poured down a steep place. This should also sound very similar to what is said in Zechariah chapter 14 about the Lord Jesus coming as feet upon the Mount of Olives and the Mount being separated into two parts. Well that's the same language that's used here and yet in this particular passage what is it speaking of? Well in Micah chapter 4 verses 9 through 10 we read Now why dost thou cry out aloud, Is there no king in thee? Is thy counselor perished? For pangs have taken thee as a woman in travail. Be in pain and labor to bring forth, O daughter of Zion, like a woman in travail. For now shalt thou go forth out of the city, and thou shalt dwell in the field, and thou shalt go even to Babylon, there shalt thou be delivered. there the Lord shall redeem thee from the hand of thine enemies." So again, the Lord comes spiritually in judgment, bringing the Babylonians against Jerusalem, against Israel, to where they are driven as captives in exile. We read again in Revelation 3.3 of the Lord Jesus coming in judgment upon a church. the Church of Sardis, where we read the following. The Lord Jesus says, Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. I will come as a thief. Again, not bodily, but rather spiritually in judgment. But the Lord also comes in salvation spiritually in many places as well in the scripture. He comes to deliver David from Saul in Psalm 18 verses 6 through 10. Note the inspired superscription to Psalm 18 which says that this was fulfilled and the historical context in which David writes is God's deliverance of David from the hand of Saul. And there again very graphic language about the Lord coming down and using this figurative language of how he intercedes to save David. We see that again this the Lord comes spiritually to deliver Jerusalem in Isaiah 31 verses 4 through 8. And as you compare how the Lord, it speaks of the Lord coming to save Yomida again, it's not physically, but rather spiritually. We see the fulfillment of that in just a few chapters later in Isaiah 37 verses 33 through 37, where the angel of the Lord goes throughout the camp of the Assyrians and destroys hundreds of thousands of Assyrians. He saves Israel and destroys Assyria. And then one last, he comes spiritually, the Lord Jesus comes spiritually to bless those who turn from sin to Christ in Revelation 3.20. Revelation 3.20, a very familiar verse. Behold, I stand at the door and knock. If any man hear my voice and open the door, I will come into him and will sup with him and he with me. Here in Romans 11.26, I would submit, is another example, therefore, of Christ coming spiritually to save and bless his people. And when we consider 1 Corinthians 15 in a moment, we will see the necessity for such an interpretation of Christ coming here in Romans 11.26, that it cannot refer to his bodily coming, but must refer to his spiritual coming. Next, in regard to Romans 11-26, it is noted by way of summary that Christ's coming out of Zion most likely refers to his spiritual coming out of his visible church in the proclamation of the gospel to save Israel as a nation, rather than his coming out of heaven. Let me note that even if we were to understand Christ's coming here to be out of that heavenly Zion, it would not necessitate that Christ must come bodily any more than any of the other passages that we just looked at. For in the passages cited above, Christ is understood to come down from heaven and yet it is not a bodily coming but rather a spiritual coming that is in view. However, since Paul has already used the term Zion just two chapters earlier in Romans 9.33, it seems more likely that both references to Zion in Romans 9.33 and in Romans 11.26 ought to bear the same meaning and the same interpretation. And just as Zion in Romans 9.33 refers to the church that Christ is building here upon the earth, for Christ is the chief cornerstone in this Zion, his church, and many stumble over him through unbelief, while many believe upon him to their salvation and become living stones within that church. For we read in Romans 9.33, as it is written, Behold, I lay in Zion a stumbling stone and rock of offense, and whosoever believeth on him shall not be ashamed. And so we see likewise, and I would submit likewise, Christ comes out of the same Zion. through the preaching of the gospel and the administration of gospel ordinances to save Israel from her sin. And we see, dear ones, the importance and how God delights in his ordinances, how he uses his gospel to save the souls of Israel as well as Gentiles. These are the means that God ordinarily uses to bring people to Christ. And He uses them, I would submit, in Romans 11, 26, to bring Israel as Christ comes out of Zion, out of His church, in the preaching of the gospel, in the administration of the ordinances, to bring Israel into Christ and into the visible church. I will stop right there on these remarks dealing with Romans 11.26 and having briefly summarized what I believe Paul is declaring concerning the spiritual coming of Christ before the millennium. And now we move to briefly consider our text from 1 Corinthians chapter 11 verses 22 through, I'm sorry, 1 Corinthians 15 verses 22 through 26. There again we read, For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order. Christ the firstfruits, afterward they that are Christ at his coming. then cometh the end when he shall have delivered up the kingdom to God even the Father when he shall have put down all rule and all authority and power for he must reign till he have put all enemies under his feet the last enemy that shall be destroyed is death. We look at this passage in order to demonstrate why the coming of Christ in Romans 11 26 cannot be the second coming of Christ in body before the millennial restoration of Christ, but must be a spiritual coming of Christ in gospel blessing before the millennial restoration of Israel. Paul's purpose in writing 1st Corinthians chapter 15 concerning the future resurrection of believers was due to the fact that some in Corinth were heretically teaching that there is no future bodily resurrection of the dead to be realized and enjoyed by believers. We find that in 1st Corinthians 15-12. Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?" It would appear that these false teachers either taught a kind of dualism, the spirit of man being good because it's immaterial, but the body of man being evil because it's material. And that type of dualism also taught that all things material are evil. Which then to heretical dualists could only mean that there is a spiritual resurrection, but certainly no bodily resurrection. Or it may be that these false teachers in Corinth promoted a form of preterism, teaching that the bodily resurrection of believers had already been fulfilled by those who were raised from the dead, perhaps at the time of Christ's resurrection when the graves were opened. In either case, what was denied by these false teachers was a future bodily resurrection of believers. Next, Paul attacks this heresy by demonstrating the inseparable union between Christ and all his people. Just as Christ was raised from the dead bodily, never to undergo death again, so all his people, without exception, all his people, for whom he died and for whom he was raised from the dead will all be raised from the dead bodily never to undergo death again." 1 Corinthians 15 13 says, but if there be no resurrection of the dead, then is Christ not risen? Paul makes a connection between the resurrection of Christ and the resurrection of believers. there's no resurrection of believers? Well, the inference is that Christ was not raised bodily from the dead because there is an inseparable union between Christ and His elect people. All His elect people. Next, Paul demonstrates that without the bodily resurrection of Christ, there is no salvation. For if Christ remained in the grave, it could only mean that his satisfaction for the sin of his elect was insufficient to redeem them, and that his suffering did not atone for their sins, and they are lost and damned forever, as we all shall be if Christ is not raised from the dead." In 1 Corinthians 15 verses 14 through 20. we read. And if Christ be not risen, then is our preaching vain, and your faith is also vain. Yea, and we are found false witnesses of God, because we have testified of God, that he raised up Christ, whom he raised not up, if so be that the dead rise not. For if the dead rise not, then is not Christ raised. And if Christ be not raised, your faith is vain, ye are yet in your sins. Then they also which are fallen asleep in Christ are perished. If in this life only we have hope in Christ, we are of all men most miserable. But now is Christ risen from the dead, and become the first fruits of them that sleep. However, as Paul has just stated and has just been read in 1 Corinthians 15-20, the glorious truth that Christ was raised bodily from the grave never to die again means that God did receive his satisfaction as payment in full for the sins of all his elect people. And all his people shall be saved. and raised bodily from the dead, as we just noted in 1 Corinthians 15-20. Christ is, in fact, in verse 20 called the first fruits of them, the first fruits of them that slept. In this context, first fruits refers to that first gathering of harvest that guaranteed the rest of the harvest that would follow. Kind of like a down payment or a certain pledge that a greater harvest is certain, not might follow, but is certain to follow. Christ's bodily resurrection, dear ones, is the down payment of our own certain bodily resurrection because of our union with Jesus Christ. But the question arises, who among believers are to be raised at this future bodily resurrection prophesied here by Paul to occur in the future? Is this a bodily resurrection of only New Testament saints who live before the millennium? as taught by some premillennialists? Or is it a bodily resurrection of only Old Testament saints and New Testament saints who live before the millennium as taught by other premillennialists? Or is it a bodily resurrection of all Christ's people who have ever lived since Adam throughout the Old Testament age and the New Testament age, including the Millennium, until the end of time when Christ returns bodily at His Second Coming. By God's grace, I hope to demonstrate that at the time of this future bodily resurrection, death is at once and forever destroyed and abolished for all, not some, not a part, but for all of God's elect without exception. And if this is the case, then Christ cannot return bodily at his second coming before the Millennium, nor can the Millennium follow Christ bodily return at his second coming, for sin and death both occur in the Millennium according to Isaiah 6520 and other passages. which would then necessitate if there are any saved during the millennium who die, because there's death there, there would need to be a resurrection then after the millennium as well. As we consider who among believers are raised at that future resurrection of the saints, when Christ returns bodily at his second coming. Let us note that all are raised bodily from the dead who are said to be here in Christ. 1 Corinthians 15 22. For as in Adam all die, even so in Christ shall all be made alive. I would submit the Paul statement of all who are in Christ is not used in any limited way at all, but is a reference rather to all of God's elect from Adam to the last soul saved on the face of this earth. For the way that Paul sets up his argument for the final abolition of death at the time of the future bodily resurrection is by way of Two covenantal truths in 1st Corinthians 15 22. Two covenantal truths. Number one, covenantally in Adam all die physically. Number two, covenantally in Christ all are made alive physically. That is raised. from the dead to everlasting life. In the covenant of works made with Adam in the Garden of Eden, Adam as the covenant and federal head for all his posterity by ordinary generation, sinned and with him all his posterity by ordinary generation, sinned in him and fell with him in his first transgression. As we read in Romans 5.12, there we see, Wherefore is by one man sin entered into the world, and death by sin. So death passed upon all men, for that all have sinned. And since the wages of sin is death, according to Romans 3.23, Paul declares that in Adam all die. All the posterity, all the seed by ordinary generation of Adam die physically. Because they sinned in Adam. They sinned as Adam was their federal and covenantal head. And so Paul declares that in 1st Corinthians 15.22 for as in Adam all die. This is the judgment that duly rests upon all of us without exception who are in Adam covenantally. This is what we deserve. This is by nature what is true of us. In Adam we die. But God in his rich abundant and infinite mercy and grace and love established the covenant of grace to save all his elect and to redeem them from the curse of physical death, obviously then from the curse of sin, obviously then from the curse of separation from him as to our communion with him and as well as eternal separation and judgment in hell. And he accomplished this in the covenant of grace by way of the last Adam. That's the language that's used in 1 Corinthians 15.45, the last Adam. Or the second man is another phrase that's used in 1 Corinthians 15.47 in the same chapter. The Lord Jesus Christ, dear ones, the only mediator between God and men according to Timothy 2.5. Whether they live in the Old Testament age, whether in the New Testament age, including the Millennium, the only mediator between God and man is the Lord Jesus Christ. He is the Lamb slain from the foundation of the world. He is our mediator. The only way anyone, past, present or future, can be saved is through and in Jesus Christ, through the covenant of grace. Thus, those in Christ shall be made alive at the future bodily resurrection even as Christ the covenantal and federal head was made alive in his bodily resurrection. They were united with him by way of covenant when he rose from the dead. We were with him. All God's people were with Christ covenantally just as all of Adam's descendants by ordinary generation were with Adam when he sinned and fell. So all God's people, all the elect were with Christ when he was raised from the dead and therefore they will be raised at that glorious future time of bodily resurrection. What is true of the covenantal head, whether of Adam or of Christ, is true of the covenantal seed. Thus, it should be clear that when Paul speaks of those in Christ, he can only mean all of God's elect, without exception. He's not talking about some of God's elect. He's not talking about mere New Testament saints. He's not even talking about Old Testament saints. New Testament saints before the Millennium, he's talking about all God's elect from Adam to the last man who shall be saved before the second coming of Christ and that glorious resurrection after the Millennium. You might want to compare the contrast that Paul makes between Adam as our federal and covenantal head and the consequence of his sin and disobedience for all his seed, and between Christ as our federal and covenantal head, and the consequences of his righteousness and obedience for all his seed," in Romans 5, verses 12-21. We won't do that, but you certainly are encouraged to do so at your own leisure. Furthermore, dear ones, when we hear Paul state in Ephesians 1-4, according as He, that is God the Father, hath chosen us in Him, that is in Christ the covenantal mediator, before the foundation of the world, that we should be holy and without blame before Him in love." We cannot, underlined that word cannot, we cannot limit those chosen in Christ to some of God's elect in Christ. for all of God's elect throughout history from beginning to end were chosen in Christ as their covenantal mediator who secured righteousness, forgiveness, resurrection, and everlasting life for them. Thus those whom Paul has in view when he states that all in Christ shall be made alive physically at the resurrection of the dead must be all not part of, not most of, but all without exception, all of God's elect. This being the case, the Millennium cannot follow the resurrection of the dead at Christ's second coming, for there is death and sin in the Millennium. Any other explanation of what it means to be in Christ must explain how any saint that is not in Christ can be saved and raised from the dead to eternal life. And if that's possible, then Christ didn't need to come in the first place. If one can be saved without being in Christ. There is only salvation in Christ and by the name of Christ as the apostles taught in Acts chapter 4. Whether it's in the Old Testament age or in the New Testament age, including the Millennium. outside of Christ there is not salvation, there is only damnation. Paul continues his argument for the abolition and destruction of death when all of Christ's elect are raised from the dead by noting in 1 Corinthians 15.23, the next verse, that there is an order to the resurrection. When he says But every man in his own order, Christ the firstfruits, afterward they that are Christ's at his coming." So here's the order of the resurrection. Christ the firstfruits, that is the federal covenantal head first, and second, those that are Christ's, or as he said in the previous verse, those who are in Christ, are raised from the dead at his coming, that is, at his second coming. Here Paul declares that the resurrection of all of Christ's elect will occur at the second coming, a single event, not an event separated by seven years or three and a half years, part of it seven years earlier, the latter part of it seven years later, or three and a half years separated, or especially a thousand years. This is the second coming of Christ at which time the resurrection of all of God's elect will occur. When will the resurrection of all of Christ's elect without exception occur? Paul makes it very clear, at the second coming of Christ. What then occurs at the second coming of Christ? we go to the very next verse. Then cometh the end when he shall have delivered up the kingdom to God, that is Christ, shall have delivered up the kingdom to God, even the Father, when he, that is Christ, shall have put down all rule and all authority and power. Now Priemilz will attempt to to minimize what is said here as far as the events that occur at the second coming of Christ, they will argue at this point that there is a thousand year period of time between verse 23 and verse 24. The second coming of Christ occurs in verse 23 they will say, but then a thousand years later after the millennium comes the end. They argue that just as there is already 2,000 years between the resurrection of Christ, the firstfruits, and the resurrection of those in Christ, as we note in 1 Corinthians 15-23, they argue so there is 1,000 years, that is the millennium between verses 23 and 24. But they say if the adverb that's used in verse 23 afterward, epeta, may allow for two thousand years than the adverb, then, in verse 24, eta, may allow for one thousand years, the millennium. However, by way of response to that, It must be noted that the period between the two resurrections is all that is part of the ordering, and that is why the specific adverb afterward, epeta, is used. In other words, how many events are a part of the ordering according to the Apostle Paul. In verse 23, And every man in his own order, what is the order of the resurrection? First, Christ the firstfruits, and afterward, epitah, they that are Christ that is coming. You see, there are no further ordering of events. because we're dealing with two resurrections, the resurrection of Christ and the resurrection of those who are believers in Jesus Christ. Whereas verse 24, when we come to verse 24, which begins, Then Atah cometh the end. It's a different adverb. If he wanted to continue the ordering so that the argument might stand, well, there's 2,000 years between Christ's resurrection and the resurrection of believers, and then he wanted to continue the ordering, he would have used the same adverb, epetah, and said afterward, epetah cometh the end. But he doesn't do that. he is not continuing to order because there are only two events, Christ's resurrection and believers resurrection. What he is saying in verse 24 when he says, then atah, come at the end, is not a third ordering but is rather part and parcel of the second ordering. And that's why a different adverb is used, atah. The resurrection of all of Christ elect is the second ordering which will occur at the second coming of Christ. What is described in verse 24 describes the end of redemptive human history. at Christ's second coming, when two events shall be fully realized. First, when he shall have delivered up the kingdom to God is the first event. What kingdom is that? It's the kingdom of grace. It's the kingdom of redemption in the salvation, redemptive history in the salvation of God's people here upon the earth. He delivers that kingdom, Christ delivers that kingdom to the Father, for that was what he covenanted to do in the covenant of redemption from all eternity, to secure the people God the Father had chosen in Christ to be his own. And at the end, when there is no more time afterwards, no millennium afterwards, the Lord Jesus delivers that kingdom of grace to the Father because there are no more to say. There is no longer any redemptive history here upon the earth because Christ has accomplished redemption for his people and the last soul has been saved. But the second event that should be fully realized in verse 24 states, when he shall have put down all rule and all authority Thus, in delivering the kingdom of grace to God the Father, Christ completes the salvation of all his elect, whom he covenanted to save throughout history. None will be saved after the second coming of Christ, whether in a millennium or otherwise. And thus, in putting down all rule, authority, and power, Christ will subdue all of his enemies, both spiritual enemies and physical enemies. The last enemy Paul says to be destroyed will be death itself which shall be forever abolished and destroyed at his second coming when all Christ's elect are raised from the dead. Notice what he says in verses 25-26. For he must reign till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. when it says, for he must reign till he has put all enemies under his feet. That is actually a citation from Psalm 110, verse 1. Psalm 110, verse 1. I know that we've gone a fair amount of time here, and I am, believe it or not, drawing to a close here soon, but please do not lose me at this point. We're going to tie it all together. Psalm 110 verse 1 says, The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. Notice what the prophecy says. And it is speaking of the resurrection and ascension of Jesus Christ. And if you turn to Acts chapter 2, verses 30-36, the same psalm is quoted to show that where this is initiated, where Christ is seated at the right hand of God, is when he ascends into heaven. But this psalm says that he will be seated at God's right hand until I make thine enemies thy footstool. Paul says, elaborating on that text, for he must reign till he hath put not some of his enemies under his feet, but all his enemies under his feet, even the abolition of death which presupposes the abolition of sin as well." And so Christ cannot come a second time bodily before the Millennium, he must remain at God's right hand ruling from heaven as we find in Acts chapter 2 verses 30-36, upon David's throne at the right hand of God from heaven during the Millennium over this world. This is still a part of the Kingdom of Grace. the time in which people are being saved. Many, many people are saved, even if there is sin and death during that period of time. But Christ cannot come before that time. He comes after that time, as he says, then cometh the end. That is the end of Christ's redemptive kingdom. The end of the kingdom of grace. The end of the redemptive history of man. None will die any longer. None will be raised from the dead after the second coming of Christ, after the millennium. It won't happen according to the premillennial scheme. It will happen indeed after the millennium that Christ will come and that all his elect will be raised at that time according to Paul. And to confirm this very briefly I read for you John chapter 6 as to when this will occur. Jesus speaking as to when this will occur. He says in John 6 37-40 Notice when the resurrection will occur. All that the Father giveth me shall come to me. Now this is referring to the fact that in eternity the Father gave his elect to Jesus Christ, the mediator between God and man, gave to Jesus Christ his elect to save. All that the Father giveth me shall come to me." That shall come to me is simply to say, is to believe in me. So all of God's elect given to Christ in eternity shall come to believe in Him. And he continues, "...and him that cometh to me I will in no wise cast out." That is, him who believes in me, who exercises saving faith, I will never cast out. Very strong double negative that's used at that point. Verse 38, For I came down from heaven, not to do mine own will, but the will of him that sent me. And this is the Father's will which hath sent me, that of all which he hath given me in eternity, in the covenant of redemption, all of which he hath given me, I should lose nothing, but should raise it up, raise it up physically, the bodily resurrection, raise it up, when? At the last day. At the last day. Not some day before, a thousand years before the last day, but at the last day. Then cometh the end. At the last day. Verse 40, And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life and I will raise him up at the last day. I must finally very quickly tie all this together by reading and very briefly commenting on what is said in 1 Corinthians 15 verses 50 through 56. If what has been said thus far is not sufficient, then this certainly, I believe, is the final straw to break the premillennial back. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit corruption. What are we talking about the kingdom of God there? Well, it can't be the kingdom of grace because that's already been delivered to the Father by Christ. And obviously, there are many who have flesh and blood. There are many who are still sinners, who still sin, who are within the kingdom of grace, who are being sanctified, conformed to the image of God. So what kingdom is it speaking of? I submit to you, it's the kingdom of glory, the eternal state. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God, the eternal state. Neither death and corruption inherit corruption. Flesh and blood can't, neither can that which is sinful and corrupt. Continuing, behold, I show you a mystery. A mystery is that which was not revealed or not revealed to as it is now presently revealed in the New Testament, was not revealed to the same degree, did not have the same light and understanding as in the Old Testament as it does now. What is the mystery? This is the mystery. We shall not all sleep, but we shall all be changed. In other words, not everybody at the second coming of Christ will have, not all believers will have died. Some will be alive when Christ returns. What's going to happen to them? They're going to be changed. They're going to be immediately transformed when Christ returns at his second coming. Continuing verse 52 in a moment in the twinkling of an eye at the last trump. Here's the last trump on the last day. This is the end. For the trumpet shall sound and the dead shall be raised incorruptible and we shall be changed." So first of all, I mean this happens simultaneously, but as far as what is stated here, the dead in Christ, those who have already died, all of God's elect who have died will be raised first. And then those who are alive, all of God's elect who are alive and living will be immediately changed and transformed. So that all of God's elect are changed and receive glorified bodies One way or the other, at the second coming of Christ, at the time of the resurrection. Tie that in with what Paul says in 1 Thessalonians chapter 4, verse 17. Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And so shall we ever be with the Lord. Previous verse says in the dead in Christ shall rise first and for 17 says, then we shall then we which are alive. Henry Maine shall be caught up together with them in the clouds to meet the Lord in the air. These are events that all occur, one single event at the second coming of Christ. On the last day. And then verse 53, for this corruptible must put on incorruption and this mortal must put on immortality. Whether you're dead in Christ or whether you're alive in Christ physically, you can't enter into the kingdom of glory, the eternal state until you're changed. And this will occur. Everyone in Christ, all of the elect will be changed. There will not be any who are not changed. Therefore, You cannot have a millennium afterwards where people are saved, who are not changed. The changing has taken place already. The millennium has come before, not afterwards. And the abolition of death, the destruction of all death throughout the world, not of just some, but the abolition of all death and the victory over all death is stated in verse 54, 55, and 56. So when this corruptible shall I put on incorruption, and this mortal shall I put on immortality, then shall be brought to pass the saying that is written, death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin, and the strength of sin is the law. So both sin, the cause of death, and death, the result of sin, shall be swallowed up at that time. No more death. That certainly cannot occur again. According to Paul, this cannot occur before the millennium. There would not be anyone left to sin, to die, to be saved, If what Paul is saying actually occurs at the second coming of Christ, there can't be any millennium that follows. This is, dear ones, the end of redemptive human history and the beginning of eternal glory for all of Christ's elect in their glorified bodies. Lest I submit that 1 Corinthians 15 will not allow for a millennium and a restoration of Israel after the second coming of Christ, nor will 1 Corinthians 15 allow for anyone to be saved after the second coming of Christ, nor will 1 Corinthians 15 allow for anyone to sin or to die or to be raised from the dead after the second coming of Christ. Thus I submit in my judgment The premillennial system cannot be sustained from the teaching of God's Word and the coming referred to in Romans 11 26 is not the second coming of Christ before the millennial restoration of Israel but is a spiritual coming of Christ out of Zion his church to redeem, to save all Israel. Dear ones, in just reflection, to leave us with some application, the hope of the resurrection, dear ones, is our glorious hope. It is tied together with the coming of Christ. Do you see why we are to love the appearing of Christ? At least one reason. We are to love it for many reasons, but I would submit to you at least one reason we're to love the appearing of Christ is because it brings to a completion the redemptive plan of God for his people and the resurrection of the body, the destruction and abolition of death. Though we ourselves may not still be upon earth to to anticipate or to be alive at the time of the Second Coming of Christ. Nevertheless, we are to love His appearing. We are to eagerly anticipate His appearing, because this is what God will accomplish at Christ's Second Coming. There won't be any more sin, no more temptation that you now struggle with, besetting sins that lead you again and again into sin. into which you fall into the dust and you have to rise again and repent and trust in Christ as your only hope of eternal salvation to go through this process of restoration. You won't have to be going through that process anymore in heaven. No more pain and suffering in those resurrected bodies, those glorified bodies. No more cancer. No more death. No more tears or sighing. Complete and total communion with Jesus Christ. Uninterrupted communion with the Father, the Son, and the Holy Spirit for all eternity. Fellowship, unhindered communion, fellowship with all of God's people. The saints in the Old Testament, New Testament, all together. division, no separation, no differences in doctrine, worship, no differences to argue over. There will be complete oneness of mind and agreement in the truth. Because that is the goal, that is what we are to strive for here upon the earth. We're not simply therefore to get along to agree, to disagree for the sake of unity. We are to have unity in agreement in the truth and in love. And I would simply add to that, because the body shall be redeemed from the grave, not just the soul, we are not simply united to Christ by way of our souls being united to Christ, our bodies are united to Christ as well. And that's why they are raised from the dead. That means, dear ones, that these bodies have been redeemed by Christ. He paid upon the cross the debt owed to the curse of these bodies. He paid that debt as well. So, dear ones, when properly understood, there is healing of the body in the atonement of Christ. Any healing we have now and receive from Jesus Christ is based upon what Christ accomplished in his death and his resurrection because we were united to him. If there was, dear ones, no healing of the body in the atonement, why the resurrection of the body? But there is healing, and every time God heals us now, every time God meets a material need that we have now, it only points us to the fact. that these bodies are going to be gloriously resurrected at that last day when Jesus returns. So let us use, dear ones, let us pray in hope. That's why we can have such hope. It doesn't mean God will necessarily heal us of every infirmity or provide exactly as we hope He will or in the way we want Him to, every need that we have, material need, but every time He does so, and we are encouraged therefore to pray with that hope in mind so that our prayers are offered in hope and in faith in Jesus Christ who has secured the health, not only of our soul, but of our body. Amen. Let us stand in prayer. Our Heavenly Father We do thank Thee and praise Thee that Thou hast accomplished through Jesus Christ such wondrous redemption. We praise Thee, our God, that Thou hast made clear in Thy revelation how Thou wilt bring this to pass. Lord, we stand in utter amazement that Thou wilt accomplish such great and mighty things, but Lord, therein is our hope that Christ has died and was raised, and just as in Adam all die, so even in Christ shall all be made alive. That's our hope. Our covenantal union with Jesus Christ in the covenant of grace and thereby enjoying all the benefits of his redemption and salvation. We pray, Heavenly Father, encourage our hearts. Lift up, Lord, we who are beaten down, discouraged. Help us, O Lord, to look to Thee today and to the resurrection of all Christ's elect at the second coming of Christ. In Jesus' name, Amen. This Reformation audio track is a production of Stillwater's Revival Books. You are welcome to make copies and give them to those in need. SWRB makes thousands of classic Reformation resources available, free and for sale, in audio, video and printed formats. It is likely that the sermon or book that you just listened to is also available on cassette or video, or as a printed book or booklet. Our many free resources, as well as our complete mail-order catalog, Thank you. by phone at 780-450-3730 by fax at 780-468-1096 or by mail at 4710-37A Edmonton Alberta, abbreviated capital A, capital B, Canada, T6L3T5. You may also request a free printed catalog. And remember that John Kelvin, in defending the Reformation's regulative principle of worship, or what is sometimes called the scriptural law of worship, commenting on the words of God, which I commanded them not, neither came into my heart. From his commentary on Jeremiah 731, writes, God here cuts off from men every occasion for making evasions, since He condemns by this one phrase, I have not commanded them, whatever the Jews devised. There is then no other argument needed to condemn superstitions than that they are not commanded by God. For when men allow themselves to worship God according to their own fancies, and attend not to His commands, they pervert true religion. And if this principle was adopted by the Papists, all those fictitious modes of worship in which they absurdly exercise themselves would fall to the ground. It is indeed a horrible thing for the Papists to seek to discharge their duties towards God by performing their own superstitions. There is an immense number of them, as it is well known, and as it manifestly appears. Were they to admit this principle, that we cannot rightly worship God except by obeying His word, they would be delivered from their deep abyss of error. The Prophet's words, then, are very important, when he says that God had commanded no such thing, and that it never came to his mind, as though he had said that men assume too much wisdom when they devise what he never required, nay, what he never knew.