Inaugurated Eschatology

Lesson 12 — Inaugurated Eschatology

Good evening. Tonight we're on lesson number 12 in eschatology. We're looking at inaugurated eschatology. And let me explain what that means and where it all fits in.

Three weeks ago in lesson number nine, we looked at Christ as the fulfillment of prophecy. He was the long-awaited Messiah who brought about the Messianic age, and He fulfilled all those prophecies about the Messiah. Two weeks ago, we looked at how Jesus taught that we are living in this age — the last days which He brought forth in His kingdom. We are considered to be in the end times now, and in the last days since the day of Christ. But yet we also look for the age to come. In other words, we look for that last day. We look for that day when He comes and He takes us, raises the dead from the grave. He brings judgment on the enemies of God. He brings about the new heaven and the new earth. So we live in this age, but we're looking for the age to come.

And last week we looked at what we called the kingdom of God. And that was one of the main teachings of Christ — that when the King came into this world, He invaded this world, so to speak, in His incarnation. He brought His kingdom, and His kingdom is present. But yet His kingdom is also future too, right? He rules and reigns right now over the kings of the earth. Revelation 1:5–6 tells us that. We know that He has been exalted above all principality, all powers, all things — we find that in Ephesians 1. But we know there will be a day when every knee will bow and every tongue will confess, and enemies will be defeated. Death will be no more. Satan will be cast into the fire. So His kingdom is present, yet His kingdom is coming.

When we talk about inaugurated eschatology, what we mean is the last things, His kingdom, and also these last days that have been brought forth in Christ. Inauguration simply means to bring about. We talk about a president being inaugurated — he's beginning his new term. Sometimes it's used in terms of business. It'll say, "Since the inauguration of the internet, commerce has changed." Of course it has. Everything's online these days.

Well, Christ has come and things have changed. And when Christ came, our worldview — the way that the people of God view the world — radically changed. And that's what we're going to be looking at tonight. We're going to look at how Christ's kingdom and how living in the last days changes our worldview and changes the way that we view all of life. So it's basically the application of what we studied the last three weeks that we'll be looking at tonight.

Let's begin with point number one. Points number one and two are going to be a little bit of a review, but also a little bit of an expansion of what we learned concerning this age and the age to come, and also the kingdom of God.

Point number one: the New Testament reveals Jesus Christ as the fulfillment of Messianic prophecy. John 5:46–47, Luke 24:27, and also Luke 24:44.

Because of Christ's fulfillment of prophecy, we are now living in the Messianic age predicted by the prophets. We're living in the last days. Peter quoted Joel's prophecy to say, "The last days." Joel had predicted that in the last days God's Spirit would be poured forth — and what happens at Pentecost? Peter says, "These are the last days. This is what Joel had predicted." We're living in the last days. Joel's prophecy speaks of the last days of Messianic deliverance being ushered in by Christ the King. We find that in Acts 2:16, and also Acts 2:32–36.

Paul likewise uses the language of fulfillment, saying, "The end of the ages has come." So now we're in the last days — now the end of the ages — we're living in them. They have come, is what Paul says. He says that in 1 Corinthians 10:11.

So too Hebrews says, "Christ appeared at the end of the ages" — Hebrews 9:26 — "to put an end to sin through His sacrifice." John describes his day as the last hour, in light of Christ's coming and establishing His kingdom. We see that in 1 John 2:8–18.

So we have these various descriptions: the last days, the end of the age, the end of the ages, the last hour. This present age, inaugurated by the coming of Christ, will be followed by another age at His second coming. So we're living in the last days, the last hour if you will, but there will be another age coming — and that's when Christ returns.

While describing the present age as the last days, the last hour, and the end of the ages, the Gospels distinguish the age to come as "that age" in Luke 20:35, "the coming age" in Luke 18:30, and "the age to come" in Matthew 12:32. That will be the final age when all things are made new.

Paul likewise makes this distinction in Ephesians 2:7. So too the writer of Hebrews makes this distinction in Hebrews 6:5.

Although this present age is characterized as the last days, the singular form of the description — the last day — always refers to Christ's second coming. Whenever you see "that last day" or "that last hour," it's speaking of Christ's second coming. When He will raise the dead — 1 Corinthians 15:52, John 5:28–29, and Acts 24:15 all describe this raising of the dead for judgment. He will judge all men — 2 Thessalonians 1:9, Matthew 16:27, Matthew 25:31, Matthew 13:36–43, Matthew 13:47, 2 Timothy 4:1. There are a lot of places that talk about the end of history.

And He will renew the heavens and the earth — 2 Peter 3:7 and verses 10 through 13. The demarcation line between this age and the age to come is clearly and undeniably set forth by our Lord Jesus Christ as His second coming. When He comes, it will be the end of history, and all things will be made new.

Let's look at John 5:39–40. This is speaking of Christ's fulfillment of all Messianic prophecy. He says, "You search the Scriptures, for in them you think you have eternal life, and these are they which testify of Me, but you are not willing to come to Me, that you may have life." He was speaking, of course, to the Jewish leaders who were rejecting Him. He says, "You search the Scriptures, they're testifying of Me. I am the Messiah, but you refuse to come to Me."

John 5:46–47. Jesus says, "Do not think that I shall accuse you to the Father. There is one who accuses you — Moses, in whom you trust." He's saying the Old Testament that you hold so dear, that you claim to be an expert in, you scribes, you Pharisees — that is going to be what judges you, because it testifies of Me. It says, "For if you believed in Moses, you would believe Me." Moses prophesied that there would be a greater prophet who would come in the last days — and that would be Christ. "For he wrote about Me. But if you do not believe his writings, how will you believe My words?" Everything in the Old Testament was written about Christ.

Look at Matthew 13, speaking of the last judgment, verses 40 through 43. "Therefore, as the tares are gathered and burned in the fire, so will it be at the end of this age — at the conclusion of this age when the new age dawns at the end of history. The Son of Man will send out His angels, and they will gather out of His kingdom all things that offend and those who practice lawlessness, and will cast them into the furnace of fire. There will be wailing and gnashing of teeth. Then the righteous will shine forth as the sun in the kingdom of their Father. He who has ears to hear, let him hear." Because when He comes, He establishes His kingdom in finality and in totality, with no more enemies.

Application: Do you view your life and times as part of God's greater story? Think about your life. How do you characterize your life? If you were writing your story, would it be all about what you've done as a father, as a husband, as a mother, as a wife? All about what you have achieved in business or what you have contributed to this world? Is your story all about you?

Because what is history ultimately about? It's about Christ. It's about glorifying Him. It's about His salvation and His redeeming us. And so when we look at the entire age that we live in, we can characterize ourselves as living in the 21st century, living in America, living in Florida — but really our story is that we are living at the end of the ages and we're looking for that final age. We're looking for that final day when Christ will come and make all things new, because history is all about Christ.

Point number two: the kingdom of God is God's sovereign dominion over all things through Jesus Christ for the salvation of His elect people and the renewal of His creation for His own glory. This is our definition that we used last week. It's all about Christ's rule and reign for the salvation of His people and for the recreation of this world — the renewal and redemption of all things.

The kingdom of God was fulfilled by Christ in His first coming, as He ushered in the Messianic age, and in His death, burial, resurrection, and ascension He brought about the kingdom of God. The kingdom of God is now a present reality. Remember last week we looked at ten different ways that God's kingdom was a present reality from the Gospels, recounting Jesus' own words and how He brought the kingdom here.

Mark opens with Jesus, "Preaching the gospel of the kingdom of God and saying, 'The time is fulfilled and the kingdom of God is at hand. Repent and believe in the gospel.'" Mark begins his gospel — this good news — saying the kingdom of God is here. Repent, believe in the gospel, believe in His kingdom, believe in Christ. Because Christ, if you remember from last week, and His kingdom, and the gospel are inseparable. The gospel is: the King has arrived, and the King is offering grace and mercy through Christ Jesus. If you'll trust in Him, you'll have entrance into His kingdom.

"The time is fulfilled and the kingdom of God is at hand. Repent and believe in the gospel" — Mark 1:14–15. Jesus said the time predicted by the prophets is now fulfilled in Himself — Luke 4:21. He says, "Today these things are fulfilled," which is what He said there in Nazareth as He read about the Messiah from Isaiah 61.

The kingdom of God is inseparable from the person of Christ — we looked at that last week. In Christ's preaching, teaching, and miracles, the kingdom of God was manifested among men. Jesus could truly say, "The kingdom of God has come upon you" — because He brought it. "Has come upon you" — Matthew 12:28 and Luke 11:20.

The kingdom of God is also a future certainty. The kingdom of God will be consummated at Christ's second coming, when He returns to vanquish His adversaries, rescue His saints, resurrect the dead, glorify His saints, judge the wicked, and bring about the new heavens and the new earth. At His second coming, what is already accomplished in part will receive its glorious, final, and full expression. The kingdom of God is here in the bud, but when Christ returns, He brings it in its fullness.

Acts 8:12 — "But when they believed Philip as he preached the things concerning the kingdom of God and the name of Jesus Christ, both men and women were baptized." Here you can see that Luke, who's writing Acts, is equating the gospel and the kingdom of God as one and the same — the name of Jesus Christ.

Acts 28:30–31 — "Then Paul dwelt two whole years in his own rented house," these are the last two verses of Acts, "and received all who came to him, preaching the kingdom of God and teaching the things which concerned the Lord Jesus Christ with all confidence, no one forbidding him." That was part and parcel of the gospel — the kingdom of God and all things about Jesus Christ — because He's the one who brought the kingdom.

Application for number two: Do you think of Christ as King? And if so, what is His dominion? A lot of times we think of Christ — I hate to say it — but as a figure writhing in agony upon the cross. You see crucifixes around, and it's like Christ on the cross, emaciated and bloodied. And it's true that He suffered for us once. But it's also true that He rose again. And He rose again and He's now glorified at the right hand of God Almighty.

When you read Revelation chapter 1, you see that picture of the risen, once-crucified but risen Christ, who has now entered the throne room of God and sat down on the throne. What we see in Daniel is now taking place in Revelation chapter 1. So do you think of Christ as King? Do you think of Him as the exalted Savior that we see in Revelation chapter 1 — the sword coming out of His mouth and fire in His eyes? That is our Lord. That is a King who rules this world.

What is His dominion? Is His dominion merely in your heart — that God rules over a Christian's inner life, and that's His domain? That's part of His domain. It's all of creation. Revelation 1 says He rules over the kings of this earth. Abraham Kuyper, as we've said before, had that famous quote where he said there's not a single square inch in this universe that Christ doesn't claim as His. It's all under His sovereign rule. He's in control of all things. He's the Alpha and the Omega, the beginning and the end.

Point number three: with Christ's first advent — advent simply means coming; you may hear Christmastime referred to as the season of advent, where traditionally they look back at Christ's first coming and then look forward to a second coming; it's really a beautiful doctrine when you think about it — with Christ's first advent, He ushered in the last days and inaugurated His Messianic kingdom.

Scripture reveals Jesus Christ as the center point of history as well as its beginning and end. Revelation 1:8, Revelation 1:11, Revelation 21:6, Revelation 22:13 — all four of those beautiful passages say that Christ is the Alpha and the Omega, the beginning and the end.

Christ came into the world to reconcile fallen humanity to Himself. In Christ's death and resurrection, He defeated death and shares His resurrection with His people. We find that in 1 Corinthians 15 — because Christ rose from the dead, so shall we. He's the firstborn from the dead. And if we're united to Christ through faith and dwelt by His Spirit, then we will share in His resurrection.

In Christ's death and resurrection, He defeated Satan — John 12:31–32, Hebrews 2:14, Colossians 2:15. In Christ's exaltation, He reconciles all things to Himself — Colossians 1:20 — and He is the heir of all things — Hebrews 1 and 2.

In light of this triumph, we live between D-Day and V-Day. How many of you are history buffs? How many of you know World War II history? What is so special about June 6th, 1944? D-Day — that's exactly right. My wife's grandfather was at the beach at Normandy. He was one of the soldiers who stormed the beach. When he was alive, they would go back every year and he would get interviewed and whatnot. It was the largest armada ever assembled. We had over 1,000 warships and over 200,000 men hit that beach and invaded. And when they did, at that point Hitler knew it was all over. That's why it's called D-Day — at that point, Hitler was defeated. Not yet, but he was as good as defeated. And that gave great hope, because now there was a huge Allied army there in Europe.

About 11 months later, in May — I believe it was May 8th, 1945 — we have what's called VE Day. That's Victory in Europe Day. That was when Germany signed the papers saying, "We surrender, we quit." It took 11 months for that to take place. The war was already over at D-Day, but it reached its finality at VE Day. A little bit later that year in September, they had VJ Day — that was when Japan signed surrender as well. So from about a year's time from D-Day, we had the surrender of the enemy forces in the Pacific.

That's the in-between age that we live in right now. We live between D-Day and VE Day. On D-Day, Christ came and He conquered the grave. Didn't He also conquer the devil during that time? Hebrews says that He laid waste and destroyed the works of the devil. He triumphed and made a spectacle over the demons — that's what Colossians tells us. That was in His first coming.

Now, from D-Day to VE Day, there were still skirmishes, there was still fighting, war was still taking place, but its end was in sight. It had already been decided at D-Day. Same way, right now the devil is bound. Christ says that when He came in and His kingdom broke in, He bound the strong man. The devil no longer has the ability to blind the nations. The gospel has gone forth to every tongue, every tribe, and every people. But yet the devil is still a roaring lion seeking about whom he may devour. We are still in conflict. We are still at war with principalities and powers of the air, with the demonic forces. But our victory over them has already been won by Christ, and their doom is certain.

The Bible tells us that one day when Christ returns, it will be V-Day. He will cast them into the lake of fire. Death will be that last enemy, swallowed up, and death will be no more. The curse will be removed and all things will be made new.

Christ's present kingdom radically transforms our understanding of God's people, the law of God, society, the resurrection, and God's dwelling place. And we're going to unpack each of those in the next five Bible points.

Let's look at Colossians 2:15. "Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it." He was essentially dancing over His enemies — that's what Christ did in His resurrection. In His resurrection, He made a spectacle. Death, where is your sting? Grave, where is your victory? Christ triumphed over them. The devil no longer has the power to convict or condemn mankind if they are in Christ Jesus. Man no longer has to be enslaved to the fear of the devil and death, because death and the devil are defeated foes in Christ. He triumphed over them.

Revelation 1:10–11. "I was in the Spirit on the Lord's Day, and I heard behind me a loud voice as of a trumpet saying, 'I am the Alpha and the Omega, the First and the Last. What you see, write in a book and send it to the seven churches which are in Asia — to Ephesus, to Smyrna, to Pergamos, to Thyatira, to Sardis, to Philadelphia, and to Laodicea.'" John turns and finds where that voice is coming from. It's coming from Jesus Christ, the exalted Savior.

Hebrews 2:14–15. "Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death" — that is the devil. The devil's been destroyed. His power has been taken away — "and release those who through fear of death were all their lifetime subject to bondage. For indeed He does not give aid to angels, but He does give aid to the seed of Abraham." That's us — those who believe in Christ Jesus. He didn't come to redeem the fallen angels, but He came to redeem fallen humanity who is made in His image. And He did that once and for all, decisively, at the cross. That sacrifice never needs to be repeated.

Application for number three: Can an earthly king transform a kingdom? Think about it. In some limited ways, a king has a lot of power. A good president can hopefully bring prosperity and good order to a nation. A bad president can send things spiraling.

There have been some good kings. Think of Israel's time. Most of the kings of Israel were bad, right? Aside from David, Uzziah, and Solomon — to whom God gave material prosperity — can you think of a really good king towards the end that God used to reform Israel? Josiah. Josiah is the one I was thinking of. It was right before captivity. Josiah led them in pulling down the high places and the idols, and led them in religious reform. And that had a great effect on Israel for a time — for a limited time Israel was walking righteously. But it didn't take long for them to fall back into their old ways.

That's true outside of Israel too. One of the kings that young students here in this room should study as you study world history is King Alfred, also known as Alfred the Great.

Alfred the Great was a regional king in the area of what is now known as Britain or England. For more than two centuries, the Norsemen had repeatedly invaded Britain — raping, pillaging, destroying, and burning everything in their wake. Hardly anyone could read in the kingdom. Alfred had had enough. He led England into becoming a nation. They threw off the northern tyranny and founded England. He brought about educational reform. He had candles made that would burn in one-hour increments so he could spend the first third of his day studying, the second third in the affairs of state, and the last third of the day with his family. Just a great man — you should read up on him. He had a great effect, because the kingdom of England has been around since the 900s. Now it's not what it once was — it used to be the world power, dominating the world — but it still exists. How many kingdoms exist after a thousand years?

So a king has great power to transform the world. How much more so Christ, the King of kings and the Lord of lords? When He entered this earth through the incarnation and added humanity to His deity, then paid for our sins on the cross, then rose from the dead, was raised, ascended, and seated at the right hand of the Almighty — the God-Man — everything changed. We're going to look at how that changes things in the next five Bible points.

Point number four: Christ's inauguration of the kingdom of God radically transforms our understanding of God's people.

Jeremiah promised a new covenant that would transform God's people by changing their inner man — Jeremiah 31–33. Putting them into a personal relationship with God — Jeremiah 31:33–34. And bringing the complete forgiveness of sins — Jeremiah 31:34.

Israel never had that in the way the New Testament describes it. There were very few in the Old Testament era of whom we might say they had it. We hear about them — we read about them in Hebrews chapter 11, the Hall of Faith. But here Jeremiah says the entire people of God would be transformed. They'd be transformed in their inner man. They'd be put into personal relationship with God and their sins would once and forever finally be dealt with and removed.

Likewise, Ezekiel concurrently promised that God would cleanse His people — Ezekiel 36:25 — give them new hearts and spirits — Ezekiel 36:26 — put His Spirit in them — Ezekiel 36:27 — and cause them to walk in obedience — Ezekiel 36:27.

Christ inaugurated this new covenant in His blood. And we read that at every Lord's Supper, right? "This is a new covenant in My blood. Do this in remembrance of Me" — Luke 22:20. Also Hebrews 9:15.

Gentiles who were, in Paul's words, aliens and strangers, having no part in the commonwealth of Israel and strangers from the covenants of promise — have been brought near by the blood of Christ — Ephesians 2:11–14. Not only did this radically transform the nature of God's people, but it brought the Gentiles in. In the old covenant, God's people was Israel. In the new covenant, we find that those who are united to Christ are grafted into Him who is true Israel. And we become part of that heritage, part of that commonwealth of Israel, part of the covenants of promise — by the blood of Christ.

We become true sons of God, only through union with Christ — Galatians 3:26–28. It doesn't matter your heritage. It doesn't matter if you can prove your direct bloodline to Abraham. You're not a son of God unless you trust in Jesus Christ. It's only in Christ that we are sons of God.

No one receives the blessings and promises made to Abraham except those who are in Christ — Galatians 3:29. All who trust in Christ, Jew or Gentile, are now the people of God — 1 Peter 2:9–11.

Let's look at these verses. They're so precious, and I encourage you to underline them in your Scriptures if you have not. Ephesians 2:11–14. Paul writes to the Ephesians, he says, "Therefore remember that you, once Gentiles in the flesh, who were called uncircumcision by what is called circumcision." Notice he says, "You were once Gentiles." They were still Gentiles, but he says, "That's not your identity anymore." He says, "That at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world. But now in Christ Jesus, you who were once far off have been brought near by the blood of Christ. For He Himself is our peace, who has made both one — both Jew and Gentile one — and has broken down the middle wall of separation."

What a beautiful promise that is. All nations can now know God. All nations can be transformed by God, to be in a personal relationship with God, to actually have their sins forgiven, to be part of the new covenant through Jesus Christ.

Galatians 3:26–29 — "For you are all sons of God through faith in Christ Jesus. For as many of you as were baptized into Christ have put on Christ." That's union language — you have been placed, baptized, submerged into Christ, and you put on Christ. "There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female, for you are all one in Christ Jesus." All of our other identities go by the wayside. You may say, "Well, I'm a proud Scot," or this or that or the other. It means nothing. What matters is: are you in Christ? That's your identifier. And if you are in Christ, then you are Abraham's seed and heirs according to the promise. If you are in Christ, you are heirs to every promise of God in the Old Testament made to His people, because you are a member of the new covenant and you are in Christ.

1 Peter 2:9–11 — this is so beautiful. He says, "But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness and into His marvelous light, who once were not a people but are now the people of God, who had not obtained mercy but have now obtained mercy."

What Peter is saying to the church — he's quoting from three key Old Testament passages that describe the people of God, the covenant people of God. First, he's quoting from Exodus 19:5–6, which was the conditional element of the Mosaic covenant. It says, "Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people, for all the earth is Mine. And you shall be to Me a kingdom of priests and a holy nation. These are the words which you shall speak to the children of Israel." God instructs Moses to repeat this to Israel. Of course, Israel failed at that every single time. Only Christ is the faithful Israelite who kept the old covenant to be able to bring us the new covenant. So Peter is taking that language and applying it to the church, because we are now His holy people, His chosen generation, because we are in the Chosen One. We are in the Holy One. We are in the true Israelite, Christ Jesus, through faith in Him. So therefore, he can say in 1 Peter that we are a chosen generation, a royal priesthood, and a holy nation. It's not dependent on our obedience. It's dependent on the performance of Christ, who has perfectly obeyed the Father.

He also quotes from Isaiah 43:20–21 — "My chosen, the people whom I have formed for Myself, they shall declare My praise." Isaiah 43 is one of these restoration passages talking about Israel, how God is going to rescue them out of bondage, out of the Babylonian captivity, and bring them back into the land. It would be for testimony to Him — a testimony of praise. That's who Israel was supposed to be, to testify that Yahweh is Lord. Now Peter is applying this to the church because we are participants in all the blessings and promises of the Old Testament.

Also in 1 Peter 2:9–11, look at how it ends. He says, "You who were once not a people, but are now the people of God, who had not obtained mercy, but have now obtained mercy." This is a direct quote from Hosea 2:23. Hosea 1 and 2 is a beautiful passage. If you remember in Hosea 1, God is calling out Israel for spiritual harlotry, for going after other gods. He actually has a divorce proceeding — it's a formal proceeding, but He actually seeks reconciliation rather than divorce. There in chapter 1, He says, "You were once My people — not My people," which is a tough thing to hear. But then He says, "But I'm going to redeem you. I'm going to regather you to Myself, and I'm going to restore you." And we see that same language in Hosea chapter 2.

"Then I will sow her for Myself in the earth." This is speaking of God's regathering Israel to Himself in the last days. "And I will have mercy on her who had not obtained mercy." He had said, "No mercy would be your name" — He actually told Hosea to name one of his children "No Mercy" — God's not going to have mercy on you. And he also named another one of his children "Not My People." That's a very vivid thing to name your child. But here in the very next chapter, God is saying, "I'm going to have mercy." He says, "And I will have mercy on her who has not obtained mercy. And I will say to those who were not My people, 'You are My people.' And they shall say, 'You are my God.'"

Peter quotes that about us. We're part of the celebration of God's people. We can now say, "You are my God," because He has redeemed and restored us — Jew and Gentile alike — in the new covenant. What a beautiful promise that is.

Application for number four: Praise God that you are grafted into Christ. We find that in Romans 6:5 — that we have been joined to Christ. The word there is a horticultural term which means grafted. We also find that in Romans 11:17, that Gentiles have been grafted into the vine. Christ is the true vine, He says in John chapter 15. We've been grafted in by God's grace.

So what that means for us is this. First of all, the church is not a parenthesis. The church was in God's mind to redeem from the very beginning — from the promise to Abraham that through him the entire world would be blessed. It also means that Israel isn't kicked out and the church doesn't replace Israel. Simply, we are in Christ, and Christ is true Israel. Anyone who is in Christ, Jew or Gentile alike, are the true sons of God, the inheritors of His promise, and can call Him their God.

Point number five: Christ's inauguration of the kingdom of God radically transforms our understanding not only of God's people, but of God's law.

Jesus taught that love is the great expression of His kingdom — Matthew 22:37–39. Christ prominently taught this kingdom ethic in the Sermon on the Mount, where He teaches us how to love God and love our neighbor. You'll find that in Matthew 5, 6, and 7 — the greatest sermon ever preached. Christ is explaining to us how to love God and how to love our neighbor.

Jesus even shockingly taught that we must love our enemies. This was world-shattering for the Jew hearing this, especially among the religious leaders. They viewed the Gentile as their enemy. They hated people who were not God's people. And here Christ teaches us to love our enemies — Matthew 5:43–44.

Jesus asserts His own authority in making the demands of His kingdom by repeatedly saying, "You have heard that it was said, but I say to you." He says that half a dozen times in Matthew chapter 5. "You've heard it said, you shall not murder, but I say to you, if you hate, you're guilty." "You've heard that it was said you shall not commit adultery, but I say to you, if you lust, you're guilty." He interprets the Old Testament in even greater ways, bringing out the true demands of what it means to live in Christ's kingdom.

Jesus did not come to destroy the law and the prophets, but to fulfill them — Matthew 5:17–20. He taught and demonstrated what love truly is — not only in His teachings, but in His actions, His works of mercy. When He would sit and talk with a Samaritan woman. When He would touch the leper. When He would allow someone to touch His garment. To be with the tax collector, to be with the harlot, to be with those who were marginalized and hated and esteemed very lowly — Christ demonstrated the love of God.

Matthew 22:37–39. He was asked, "What is the great commandment in the law?" And He says, "You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the first and great commandment. And the second is like it: You shall love your neighbor as yourself. On these two commandments hang all the law and the prophets." Our students recently memorized this verse for our Wednesday night teaching — and how wonderful it is to see the entire law and prophets summed up in loving God and loving your neighbor.

John 13:34–35. Jesus says, "A new commandment I give to you, that you love one another as I have loved you, that you also love one another. By this all will know that you are My disciples, if you have love for one another." So your life should be marked and characterized by love. People will know you by your love if you're His disciple.

Application for number five: In a verse that we just read — "A new commandment I give you" — what is new about Christ's command to love? Doesn't the Old Testament tell us to love our neighbor? So what's new about that commandment?

Look at it closely. "A new commandment I give you, that you love one another" — and then what does it say? "As I have loved you, that you also love one another." You should become characterized by the love of Christ. It's easy to love quid pro quo — to love those who love us back. It's easy to love those whose company we enjoy. It's easy to love those who give us gifts, who make us smile, who make us laugh. It's a lot harder to love your enemies, to love those who are pounding nails into your palms upon the cross, who are fastening a crown of thorns upon your brow, who put royal robes on you, blindfold you, strike you, and say, "If you're a prophet, prophesy who hit you." It's a lot harder to love like Christ did. That's our standard. The standard is not what the love of this world is, but what the love of Christ is.

Point number six: Christ's inauguration of the kingdom of God radically transforms not only our view of God's people and not only our view of God's law, but transforms our understanding of society.

Jesus taught, "For whoever exalts himself will be humbled, and he who humbles himself will be exalted" — Luke 14:11. Jesus taught that His kingdom welcomes the poor, the maimed, the lame, and the blind, bringing in even those from the highways and hedges, but expels the proud and the self-sufficient. We find that in Luke 14:12–24 and Matthew 22:1–14. Those are the two parables of the wedding banquet, where a master has a great banquet and invites people to come, and one by one they make excuses — "I have lands to tend to," "I have this," "I have that." So what does he do? He sends his servants out — furious with those who refused — and says, "Bring in the lame, bring in the maimed, bring in those undesirables who can't offer me anything in return. Go to the highways and byways" — which actually refers to the foreigners, to the Gentiles, to the Samaritans. Jerusalem, Judea, Samaria, and the uttermost parts of the earth, as Acts would say. "Go invite all men — whoever will come, let them come." And those who refused, God refuses.

The gospel is for the spiritually bankrupt — Matthew 5:3. Remember what Jesus says? "Blessed are the poor in spirit, for theirs is the kingdom of heaven." No air of self-righteousness, no error of superiority, no sense that it's owed to you. It's simply a beggar saying, "I have nothing, God. I don't deserve Your grace and love, but I sure would like it. I'd love to eat crumbs from Your table," as the woman said.

"God chooses the foolish, the weak, and the things that are not" — 1 Corinthians 1 — "that no flesh should glory in His presence." When Paul says "the things that are not," he means those who literally are nothing — those who have nothing that defines them, those who are nothing in this world's esteem. Those are the ones whom Christ chooses, that no flesh should glory in His presence.

1 Corinthians 1:26–31 — "For you see your calling, brethren, not many wise according to the flesh, not many mighty, not many noble are called. But God has chosen the foolish things of the world to put to shame the wise. And God has chosen the weak things of the world to put to shame the things which are mighty, and the base things of the world, and the things which are despised, God has chosen — and the things which are not — to bring to nothing the things that are, that no flesh should glory in His presence. But of Him you are in Christ Jesus, who became for us wisdom from God, and righteousness, and sanctification, and redemption, as it is written, 'He who glories, let him glory in the Lord.'" Your salvation is brought to you 100% by Christ. If we're going to glory, we glory in Christ, because He is our Savior. We do not save ourselves. We have no righteousness, nothing that would make God choose us. It is simply pure grace.

Application for number six: See people as Christ does. Don't be a respecter of persons. Christ's inauguration of His kingdom radically transforms society. We don't look at people for what they can do for us. We don't only gravitate toward people who are like us, who look like us, who talk like us, who act like us. We bring the gospel to everyone. Whoever is set before us, it does not matter their worldly accomplishments, their status, their clout, their money, their position, their power. What matters is their souls. Tenderly call them to Christ, to come for His mercy.

Point number seven: Christ's inauguration of the kingdom of God radically transforms not only our view of God's people, not only our view of God's law, not only our view of society, but our understanding of the resurrection itself.

The Old Testament understanding of the resurrection was that it would take place at the end of history, where the righteous and wicked would be raised together for judgment — Daniel 12:1–3. Beyond that, there's not a lot in the Old Testament about the resurrection. There are several passages that refer to it — for example, Job says, "I know that I will one day walk the earth again, I'll see my Redeemer in my flesh." There are hints of it. We see hints of it in Psalm 16. But it's not explicitly taught, and it's not even what we'd call systematically taught in the Old Testament.

So we were waiting for the New Testament to get the full understanding. The New Testament teaches this as well — it teaches what Daniel 12 teaches, that it takes place at the end of history, that the dead are raised, the righteous are gathered into God's presence, the wicked are cast into the furnace. We find that in John 5:28–29. But the New Testament also teaches that this resurrection has come in part to those in Christ. It is a present possession of every believer in Christ.

Those who are in Christ already possess eternal life, will not come into judgment, and are said to have passed from death into life. We find that in John 5:24–25. Jesus taught that the believer's soul has already been resurrected. In John 5:25, Christ alludes to Daniel 12:1–3, saying the hour of the resurrection is now. In Daniel chapter 12, the Hebrew word for "hour" is used four different times, and you'll see in John 5:25 that it's a direct allusion to that passage in Daniel. In other words, Jesus — as the author of Scripture — is thinking back to this Old Testament revelation of the resurrection and expounding on it in John chapter 5.

Paul teaches this as well in Ephesians 2:4–6 and Colossians 3:1. Those who are in Christ have resurrected souls — in fulfillment of Daniel 12:1–2 — yet still wait for the resurrection of their bodies at Christ's coming — 1 Corinthians 15:52.

In other words, for the believer, our soul is already resurrected. We've already received eternal life and the forgiveness of sins. We wait for our bodies to be resurrected at the last day. Death is a separation of the soul from the body. Can our soul be killed? As a Christian, no. Our soul has been totally transformed in glorious fashion in the new birth. Old things have passed away. Behold, all things — including your soul — have become new.

John 5:24–29. Jesus says, "Most assuredly I say to you, he who hears My word and believes in Him who sent Me has everlasting life." It's the present possession of every believer. If you believe in Christ, you believe in the gospel, you have everlasting life — "and shall not come into judgment, but has passed from death into life." Been resurrected.

"Most assuredly I say to you, the hour is coming and now is when the dead will hear the voice of the Son of God, and those who hear will live." All Christ has to say is "Come forth" and the soul that is dead in sins and trespasses comes to life. It's Christ who regenerates us, who brings us into His kingdom.

Verse 26 — "For as the Father has life in Himself, so He has granted the Son to have life in Himself." God is the originator of all life. He has life within Himself — what theologians call aseity — and so does the Son. That's both spiritual life and physical life. There is no life outside of Christ. All things are dependent on Him.

Verse 27 — "And has given Him authority to execute judgment also, because He is the Son of Man. Do not marvel at this, for the hour is coming in which all who are in the graves will hear His voice and come forth — those who have done good to the resurrection of life, and those who have done evil to the resurrection of condemnation."

So we are already resurrected. We've already received new life in Christ. But at that last day, when He says "Come forth," the dead bodies will rise and be joined with our spirits. And what a glorious day that will be.

Paul teaches us in Ephesians 2:4–7 — "But God, who is rich in mercy, because of His great love with which He loved us, even when we were dead in trespasses, made us alive together with Christ" — that's that resurrection there, the first resurrection — "by grace you have been saved, and raised us up together and made us sit together in the heavenly places in Christ Jesus, that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus." A glorious day that will be.

Colossians 3:1–4 speaks to this as well. "If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. Set your mind on things above, not on things on the earth, for you died, and your life is hidden with Christ in God. When Christ, who is our life, appears, then you also will appear with Him in glory." When He comes in glory, our bodies will be glorified too. What a wonderful resurrection day that will be.

Application for number seven: What does it mean to experience resurrection right now? As Christians — John 5 teaches us that we possess eternal life, that we will not come into judgment, and that we have passed from death into life. What are the implications of that for us?

Because we have passed from death into life, do we walk and live as dead men — or do we walk in the Spirit and in newness of life? Because the resurrection has come, is there any more condemnation for us? Jesus says, "Because we have new life, we will not come into judgment." And what does Paul say in Romans 8? "There is therefore now no condemnation to those who are in Christ Jesus."

So we should live radically different in light of the resurrection, knowing that we have been made alive in Christ, that we have died with Christ, and have risen with Him to walk in newness of life. Put off the old ways. Set not your eyes on things of the world. Look to Christ, who is seated at the right hand of the Father. Walk in the Spirit, live in the Spirit, and live knowing that there is no condemnation to those who are in Christ Jesus — living in the glory of His full acceptance, love, and forgiveness. The same love that God has for the Son has been shed upon us.

Point number eight: Christ's inauguration of the kingdom of God radically transforms not only our understanding of God's people, our understanding of God's law, our understanding of society, and of the resurrection — but it radically transforms our understanding of God's dwelling.

In the first creation, Adam and Eve enjoyed God's dwelling in the garden. In the cool of the day, God would walk with them — what a beautiful picture that is. In the new creation, believers enjoy God's indwelling presence. In other words, Adam and Eve enjoyed God's presence externally. And when He would come and walk with them in the garden, it wasn't constantly — it doesn't say that — but the indwelling presence of the new creation, those who are in the second Adam, those who are in Christ, means that we have Christ's indwelling, constant presence. He abides with us.

The Spirit of God indwells every believer and mediates to them the presence of the Father and the Son. Jesus says that He would come to us. He's going to send us another Comforter, He says in John chapter 14, and that He would dwell with us and the Father would dwell with us. So it's the triune God dwelling in us through the Spirit of Christ.

In union with Christ, we have been made one Spirit with Him — 1 Corinthians 6:17. His Spirit is life-giving — 1 Corinthians 15:45 — and will also give life to our mortal bodies — Romans 8:11. So we see both: His Spirit gives life to our soul already, and will also give life to our body as well.

We are the temple of the Spirit — 1 Corinthians 6:19. That's why the New Testament says that we are being built up into a dwelling place of God. We are the temple of God. We don't look for a new temple to be built, because we are the temple of God. Christ is laying stone upon stone, all in union with Him, all dwelt by His Spirit. We are the temple of the Spirit.

The Spirit of the Lord is transforming us into God's image. "Where the Spirit of the Lord is, there is liberty," and He is transforming us into the very image of Christ. Through the Spirit, we mortify sin — Romans 8:13. We put to death our old man, the old ways of sin. We bear His fruit — Galatians 5:22–26. And we edify the church — Ephesians 4:12. That's the purpose of gifts — not for our own edification, but for the edification of the church.

And we are sealed for the day of redemption — Ephesians 1:13–14. God tells us multiple times in the New Testament that we are sealed for the day of redemption. A king, when he would send forth a decree to be read, it would bear his seal. It would normally be wax, melted to seal and shut the scroll, with a signet ring impressed upon it, leaving his indelible impression — showing that it was from the king and by his authority.

The Holy Spirit is Christ's seal upon us. His mark has been placed upon us. We are sealed — nothing can touch us, nothing can open us — but Christ Jesus our Lord. And He is the earnest money — the down payment. Christ sent His Spirit to be the down payment of the coming kingdom. And what a glorious day that will be.

Ephesians 4:4–6 — "There is one body and one Spirit, just as you were called in one hope of your calling, one Lord, one faith, one baptism, one God and Father of all, who is above all and through all and in you all." His abiding presence is with us forever. We don't have to pray like David prayed, "Take not Your Holy Spirit from me," because He never removes His Spirit from those who are united to Christ. If we don't have the Spirit of Christ, we don't have Christ — that's what Romans tells us.

Ephesians 1:13–14 — "In Him you also trusted after you heard the word of truth, the gospel of your salvation. In whom also, having believed, you were sealed with the Holy Spirit of promise, who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory."

That's an incredible passage right there. Faith comes by hearing, and hearing by the Word of God — that's where our salvation comes from, from hearing God's Word. But look, it says, "You were sealed with the Spirit of promise." The moment you put your faith in Jesus Christ, you were sealed with promise. The Spirit of the gospel, the Spirit of Christ seals you. And it says, "He is the guarantee of our inheritance" — He's the firstfruits of heaven.

And if it's as wonderful as what we enjoy here — when we enjoy His presence and the sweet fellowship and the worship of God as we do together on Sunday mornings and Wednesday nights — how much sweeter and more glorious is heaven going to be?

"Until the redemption of the purchased possession" — until Christ fully redeems us both soul and body, which will happen at Christ's second coming when our bodies are redeemed — "to the praise of His glory. He will rejoice in and over His people," His bride.

And then 2 Corinthians 1:20–21 — "For all the promises of God in Christ are Yes, and in Him Amen, to the glory of God through us." He is glorified through us being the recipients of His promises. "Now He who establishes us with you in Christ and has anointed us is God, who also has sealed us and given us the Spirit in our hearts as a guarantee." We are sealed with the Spirit, and the Spirit is in our hearts as a guarantee of God's promises. Can God break His promise? Can God break His covenant? No.

Application for number eight: Do you live your life as if God is near, or as if He is far away? Ask yourself that. In the morning, do you start off praising God? Do you start off giving Him thanks? Do you start off with entreaties, asking Him for grace and strength? Do you do that throughout the day? Because even in the hustle and bustle and busyness of your day, God is still with you. Christ dwells your heart through His Spirit. So live not as if He is near — live because He is near. He is in you.

The Lord's Supper that we celebrate here at church contains these words. When we read a passage from Corinthians, it says, "As often as you drink this cup, you proclaim the Lord's death until He comes." That's both a backward-looking statement — we proclaim, or preach, the Lord's death as the once-and-for-all defeat of death, of sin, of the devil. But we also proclaim His death until He comes — it's forward-looking, to when He comes again at the end of this age to bring in His kingdom in its consummation.

That is where we live. We live between D-Day and V-Day. We long for Christ's return.