Test Your BIblical IQ (THE WORLD BEFORE THE FLOOD)

IV. THE WORLD BEFORE THE FLOOD (Genesis 5)

1. What son did God give Adam and Eve after they had lost both Cain and Abel?

 

2. How long was the life of man as here indicated?

   

3. What three names in this chapter are specially to be remembered?

   

4. Who had the shortest life and why?

  

5. What remarkable prophecy of Enoch does the apostle Jude repeat?

    

 6. To what does this refer? (follow up question to no.5)

Source: 

4000 Questions and Answers on the Bible

A Spire Book

Published by Pyramid Publications for the Fleming H. Revell Company

  

Postmillennialism (5)

The Loosing of Satan

Just as Satan has been bound by 

the exalted Jesus Christ at the beginning of the millennium, so he will be loosed by Christ at the end of the millennium. The loosing of Satan is taught in verse seven of Revelation 20: "And when the thousand years are expired, Satan shall be loosed out of his prison." In harmony with the truth that the binding of Satan refers to Christ's preventing Satan from deceiving the nations during the period of the thousand years (Rev. 20:3), the loosing of Satan will mean his deception of the nations: "And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog" (Rev. 20:8).

This final feature of John's inspired vision of the millennium poses a huge problem for postmillennialism. Evidently, even on a postmillennial interpretation of Revelation 20 history will end in a massive, worldwide revolt against the kingdom of Jesus Christ. But this prospect contradicts postmillennialism's fundamental conviction, and dearest desire, that Christ's kingdom will enjoy an earthly victory over all its foes within history. Anything else, on postmillennial thinking, would mean the defeat of Jesus Christ.

The problem of the loosing of Satan, to launch a worldwide attack on the kingdom of Christ at the end of the millennium, has occasioned a rift in the ranks of the postmillennialists. In the past, the overwhelming majority of postmillennialists were forced by the clear and conclusive testimony of Revelation 20:7-9 to recognize that the millennium will be followed by a powerful, widespread uprising against Christ and His kingdom. They acknowledged a final apostasy from Christ on the part of multitudes that had confessed allegiance to Christ and outwardly observed His law during the millennium, even though these postmillennial theologians saw that this apostasy at the very end contradicted their notion of a final victory of Christ within history.

Pessimistic Postmillennialists

Jonathan Edwards recognized that, after the long time of the church's enjoyment of millennial glory on earth, "a little before the end of the world, there shall be a very great apostasy, wherein a great part of the world shall fall away from Christ and his church." Edwards based this teaching of a "dark time" for the church towards the very end on Revelation 20:7-9.¹

The postmillennial Presbyterian J. Marcellus Kik wrote that after the "Christianizing" of all nations during the millennium "there will be a world-wide apostasy." This apostasy will take place "just previous to the second coming of the Lord." Constrained by Revelation 20:7-9, the otherwise optimistic Kik warned the church of "fearful days...for the Christian Church" towards the end of history. He sounded like a good amillennialist.

That this gloomy prospect troubled the ardent postmillennialist, in view of its drastic tarnishing of his "golden age," he indicated when he wrote: "It may seem strange that it will be possible to turn a host of happy people, prospering under the blessing of God, into such a world-wide rebellion." This is indeed strange. But this is by no means the strangest aspect of a final apostasy and rebellion for postmillennialism. The strangest of all is that a postmillennialist thinks that history comes to an end with the overthrow of the postmillennial kingdom of Christ and, therefore, with the defeat of King Jesus. "The apostasy will cover the earth. Only a remnant represented by The Beloved City will remain faithful."²

Leading Christian Reconstructionist Gary North also was compelled by Revelation 20:7-9 to recognize the breakup of the millennial kingdom of Christ by a vast apostasy towards the very end of history.

There may be a few isolated postmillennialists who deny that this prophecy [Rev. 20:7-9 —DJE] refers to a rebellion at the end of history, but such a view makes little impression on anyone who reads

Revelation 20

. Those who accept the plain teaching of

Revelation 20

must admit that a rebellion occurs at the very end of history. In fact, this rebellion calls down God's fire from heaven, which ends history.³

North confronted the "troubling question for postmillennialism" that this scenario raises: "The postmillennialist argues that the kingdom of God is to be progressively manifested on earth before the day of judgment.... Then how can these events take place?"4 To solve this problem, North wrote an entire book. The solution turns out to be an intriguing understanding of the doctrine of common grace.

North assured his readers, especially his postmillennial readers, that "the final rebellion" of Satan and hordes of humans "at the end of the millennium is no testimony against postmillennialism."5

(Unboundedly) Optimistic Postmillennialists

Some of North's postmillennial cohorts are not convinced. It seems to them that a worldwide rebellion against the millennial kingdom of Christ towards the very end of history represents the defeat of Christ and the refutation of a, if not the, fundamental principle of postmillennialism. Writing in the Winter 1998 issue ofThe Journal of Christian Reconstruction, leading Christian Reconstructionist Martin G. Selbrede revealed that the father of Christian Reconstruction, Rousas J. Rushdoony, called the admission of a final rebellion against the Messianic kingdom, by his own disciples, "an amillennial hangover."6 This was an odd figure for one who was himself intoxicated with the heady wine of an earthly victory of a carnal kingdom of Christ in history. But this dismissal of the teaching of a final apostasy and rebellion as the after-effects of amillennial drunkenness did indicate that Revelation 20:7-9, rightly understood, confirms the amillennial doctrine of the last things. History will come to an end, not with an earthly victory of the kingdom of Christ in a "golden age," but with a massive assault upon Christ's kingdom. Rather than a world-dominating empire, the true church will be a beleaguered city. Selbrede himself took sharp issue with his postmillennial allies over their doctrine of a final apostasy on the basis ofRevelation 20:7-9. With what in postmillennial circles is a damning indictment, Selbrede condemned Gary North's defense of a final apostasy as "an ultimately pessimistic postmillennialism."7

Selbrede refused to recognize a final apostasy that will break up and follow the millennial kingdom of Christ, if only for a short time. On the contrary, according to Selbrede, the millennial kingdom of Christ on earth will go from strength to strength until every human then living will be regenerated and obey the law of God from the heart. Selbrede predicted "the conversion of the total population of the world" prior to the second coming of Christ.8 "There simply [will not be] any unregenerated people around.... The number of unregenerated as a percentage of the world population will be steadily decreasing down to zero."9

To such a world, in which absolutely every human without exception is a born again, sanctified, law-abiding citizen of the kingdom of Christ, Jesus Christ will return.

This optimistic view of the grand finale of history (characterized by Selbrede as "unbounded optimism"), Selbrede called "eschatological universalism."10

Postmillennial Warfield

The phrase "eschatological universalism" and the doctrine of the last things it describes, namely, the salvation of every living human, are derived from the Presbyterian theologian Benjamin B. Warfield. Selbrede appealed to Warfield. The rejection of a final apostasy and the startling teaching of the eventual salvation of every living human are not merely the vagaries of some unboundedly optimistic Christian Reconstructionists. The sober Presbyterian Warfield taught that sometime in the distant future, prior to the coming of Christ, every living human will be saved. Explaining Romans 11:25ff., concerning the "fullness of the Gentiles" and the salvation of "all Israel," Warfield wrote: "The prophecy promises the universal Christianization of the world,—at least the nominal conversion of all the Gentiles and the real salvation of all the Jews." He went on to speak of "the converted earth."11

In a sermon on John 1:29, "Behold the Lamb of God, which taketh away the sin of the world," Warfield described Jesus' taking away the sin of the world as a process in history. The process will climax in the salvation of all living humans:

In the end, when the process is over, no unfruitful trees will be found growing in God's garden, the world, no chaff be found cumbering God's threshing-floor, the world. The vision he brings before us, let us repeat it, is the vision of the ultimate salvation of the world, its complete conquest to Christ.12

Warfield called this postmillennial expectation of the future, before the coming of Christ, "eschatological universalism." It is not the teaching of the final salvation of every human who ever lived, but the teaching of a future salvation of every human alive at that time. "The Scriptures teach an eschatological universalism.... In the age-long development of the race of men, it will attain at last to a complete salvation, and our eyes will be greeted with the glorious spectacle of a saved world."13 

So extreme was Warfield's postmillennial fervor, and so consistent his theological thinking, that he wondered whether the salvation of every human might not include the "perfecting of the world"—the "complete elimination of evil from the world"—at the height of the "golden age."

Whether they [the biblical passages Warfield is considering—DJE] go so far as to say that this winning of the world implies the complete elimination of evil from it may be more doubtful. In favor of the one view is the tremendous emphasis laid on the overthrow of all Christ's enemies, which must mean precisely his spiritual opponents—all that militates against the perfection of His rule over the hearts of men.14

Heaven on Earth

The state of earthly affairs envisioned by eschatological universalism is simply heaven on this earth, apart from the presence of Jesus Christ at His coming. It is complete deliverance from every reprobate ungodly foe and virtual deliverance from sin, apart from the destroying and cleansing work of Jesus Christ at His return in the body.

Why would one living in those heavenly days even desire the coming of Christ?

It is evident that those carried away by this vision of the earthly future—Warfield, Rushdoony, and Selbrede—do not fervently long for the coming of Christ. Rather, their hope is fixed on the "golden age."

That B. B. Warfield held these fantastic, thoroughly unbiblical notions is significant. Such eschatological fancies are not merely the dreams of wild-eyed "Fifth Monarchy Men" in Cromwell's England or of rambunctious Christian Reconstructionists in Tyler, Texas and Moscow, Idaho. Rather, they are the logical implications of the basic tenet of postmillennialism: Christ's kingdom must have dominion within history, and the dominion must be earthly, visible, and complete.

Indicating the appeal for postmillennialism of Warfield's rejection of a final apostasy and proposal of eschatological universalism, if not the necessity of these notions on postmillennial principles, is the adoption of these ideas by the Presbyterian Loraine Boettner in the later, 1984, edition of his popular advocacy of postmillennialism in the book The Millennium. In the original, 1958, edition of the book, Boettner taught a final apostasy on the basis of Revelation 20:7-9, although, by his own admission, he "wanted to accept Dr. Warfield's position that there would be no final apostasy." But in the later edition, Boettner "adopted the view of Warfield without apology...debunking the final apostasy doctrine."15

Also Norman Shepherd, at the time an Orthodox Presbyterian theologian teaching at Westminster Seminary, was open to Warfield's postmillennial doctrine, teaching it to his students as a "plausible" eschatology.

Norman Shepard (sic)...felt that "Warfield's arguments were very persuasive, and that the interpretation, far from being inadmissible, is in fact quite plausible." He informed me [Martin G. Selbrede—DJE] that he did indeed mention Warfield's view in class at Westminster, classifying it as both possible and plausible.16

It would not be surprising that a postmillennialist propose the resurrection of the dead saints prior to the coming of Christ. Why should the dead saints miss out on the glories of the millennial kingdom? Why should not Christ's victory in history extend also to His dead citizens?

Optimistic as those who reject a final apostasy may be, they must still reckon with Revelation 20:7-9. How do they evade the teaching of this passage that "when the thousand years are expired, Satan shall be loosed from his prison"?

Prof. David J. Engelsma 

http://standardbearer.rfpa.org/articles/chapter-four-postmillenialism-5-0

---

¹ Jonathan Edwards, The History of Redemption (Grand Rapids: Associated Publishers and Authors, n.d.), 325-328. The nineteenth-century Scot postmillennialist David Brown likewise taught a final apostasy on the basis of Revelation 20:7-9 (see his Christ's Second Coming: Will It be Premillennial, Grand Rapids: Baker, 1983, 440-449).

² J. Marcellus Kik, An Eschatology of Victory (Phillipsburg, New Jersey: Presbyterian and Reformed, 1971), 234-245).

³ Gary North, Dominion & Common Grace: The Biblical Basis of Progress (Tyler, Texas: Institute for Christian Economics, 1987), x. The book is of particular interest to Protestant Reformed readers. The learned Christian Reconstructionist agreed with the Protestant Reformed Churches regarding common grace: "God also shows no favor to the non-elect, covenanted followers of Satan" (ibid., 37). Courageously violating the code of silence of Reformed theologians regarding Herman Hoeksema, North praised Hoeksema as "perhaps the most brilliant systematic theologian in America in this century" (ibid., 6). Dr. North has his moments. The trouble is that they are not eschatological.

4 Ibid., 250, xiv.

5 Ibid., 178.

6 Martin G. Selbrede, "Reconstructing Postmillennialism," The Journal of Christian Reconstruction: Symposium on Eschatology 15 (Winter 1998): 204.

7 Ibid., 161.

8 Ibid., 222.

9 Ibid., 154.

10 Ibid., 152.

11 Benjamin Breckinridge Warfield, "The Prophecies of St. Paul," in Biblical Doctrines (New York: Oxford University Press, 1929), 624.

12 Benjamin Breckinridge Warfield, "The Lamb of God," in The Saviour of the World: Sermons Preached in the Chapel of Princeton Theological Seminary (Cherry Hill, New Jersey: Mack, repr. 1972), 62.

13 Benjamin Breckinridge Warfield, The Plan of Salvation (Boonton, New Jersey: Simpson, 1989), 105.

14 Warfield, "The Millennium and the Apocalypse," in Biblical Doctrines, 663.

15 Selbrede, "Reconstructing Postmillennialism," 148, 149. "We cannot believe that at the end God...will suddenly and purposefully throw away that victory [of the earthly kingdom of Christ of postmillennialism—DJE] and permit the Devil a world-wide triumph even for the briefest time" (Loraine Boettner, The Millennium, Phillipsburg, New Jersey: Presbyterian and Reformed, rev. ed., 1984, 74, 75).

16 Ibid., 150. It becomes increasingly clear that the formerly Orthodox Presbyterian and presently Christian Reformed theologian Norman Shepherd has been, and is still today, a powerful advocate of the theology and world-reconstructing purposes of the federal vision, especially as it is found in Christian Reconstruction. Not only does he teach justification by faith and works—salvation by law—but he is also a proponent of postmillennialism in its most extreme, "unboundedly optimistic" form: no final apostasy, but the salvation at some future time of all humans then living.

Living with Unanswered Prayer

12 MAY

At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:23

SUGGESTED FURTHER READING: Matthew 6:5-15

Our vows and prayers cannot possibly gain us favor with God unless we are already embraced by Him; for in no other way do we find God's favor unless we first flee by faith to His loving kindness. Then, in reliance upon Christ as our Mediator and Advocate. we may dare to approach Him as a child to a parent. For these reasons our prayers are of no avail before God unless they are in some degree founded in faith, which alone reconciles us to God. We cannot be pleasing to Him without the pardon and remission of sins.

We observe also how the saints pleased God by enduring the failure to obtain their requests. Daniel endured trials for many years and was afflicted by much grief, yet he did not consider himself worthy of receiving anything by that labor. He might ave concluded that all his work was vain, for he prayed and perseveringly without effect. But the angel now meets Daniel and frankly testifies that Daniel has found acceptance with God. He is to understand that he has not suffered any repulse, even though he has failed to obtain the object of his earnest desires.

Likewise, we may become anxious in our thoughts and inclined to despair when there appears to be no profit or fruit of prayers, and we receive no open and immediate answer. We must then consider this instruction from the angel that even Daniel, who was most acceptable to God, was heard at length, even though he was not permitted to see with his eyes the object he wishes. Daniel died in exile and did not see the fulfillment of the prophet's prophecies concerning the happy state of the church.

John Calvin

FOR MEDITATION: 

"Unanswered prayer" can be a tremendous burden. But it is not an indication that we are not accepted by God. Rather, we should persevere in prayer, knowing that if we are accepted with God, our prayers are heard even though we have not seen an answer yet.

365 Days With Calvin

Selected and Edited by Joel R. Beeke

Bowing Under God's Persevering Rod

11 MAY

Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. I thought it good to show the signs and wonders that the high God hath toward me. How great are His signs! and how mighty are His wonders! His kingdom is an everlasting kingdom, and His dominion is from generation to generation. Daniel 4:1-3

SUGGESTED FURTHER READING: Luke 15:3-7

Nebuchadnezzar here predicts the magnificence and might of His own monarchy, sending His announcement to all peoples and nations and languages that dwell on the earth. No doubt the king believes He has sufficiently paid the penalty of His former ingratitude and now ascribes glory to the one true God. Yet we also know how often he relapsed into his own superstitions and never really said farewell to them. We also see how often king Nebuchadnezzar had to be chastised before he profited by the rod of the Almighty.

Likewise, we need not be surprised if God often strikes us with His hand, since experience usually proves us to be dull, and even utterly slothful. When God, therefore, wishes to lead us to repentance, He may be compelled to continually repeat His blows, either because we are not moved when He chastises us with His hand, or we seem roused for a time, then return again to our former dullness. He is therefore compelled to redouble His blows.

We see ourselves in this story of Nebuchadnezzar as in a mirror. But the singular benefit is that, after God repeatedly chastised the king, he finally yielded. We do now know whether this confession proceeded from true and genuine repentance. I must leave that undecided. Yet without the slightest doubt, Daniel cited this edict of the king to show that the king was eventually so subdued that he confessed the God of Israel as the only God and bore witness to this among all people under his rule.

John Calvin

FOR MEDITATION:

We are now learners and should not be angry with God when He perseveres in chastening us to repentance. If He were not so patient and insistent, we all would have wandered far from Him long ago. Is He chastising you today? What lesson can you learn from it?

365 Days With Calvin

Selected and Edited by Joel R. Beeke

TEST YOUR BIBLICAL IQ (Answer key to "Cain and Abel)

III. CAIN AND ABEL (Gen. 4)

1. What are the names of the first two sons of Adam and Eve?

     Ans. Cain, meaning "possession," and Abel, meaning "vanity."

2. What were their special occupations?

    Ans. Cain was "a tiler of the ground"; and Abel "a keeper of sheep."

3. What difference was there in the offerings of the two brothers?
    Ans. Cain offered of the fruit of the ground, and Abel the firstlings of his flock. 

4. Were both equally acceptable to God?

    Ans. No. 

5. Was this because of the different kind of offerings?

    Ans. Probably not; at least we have no hint of any previous command regarding sacrifices. Offerings of the first fruits of the harvest were commanded later; and each would naturally offer the fruits of his own labor.

"By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts; and by it he being dead yet speaketh." Heb. 11:4.

6. Do we know what proof God gave that the sacrifice was accepted?

    Ans. No, it is impossible. but it was something of which the offerer could be sure, for Cain was very angry. 

7. How did God reprove Cain?

    Ans. He told him it was sin which prevented the acceptance of his offering. 

8. To what awful act did Cain's anger lead?

    To the murder of his brother Abel. 

9. What fearful lie did he tell?

    Ans. He told the all-seeing God that he knew not where his brother was.

10. What words did he use that we should say?

      Ans. "Am I my brother's keeper?"

11. How should we answer the question, "Where is your brother"?

      Ans. That we are so far our brother's keeper that we must be careful to do nothing which will hurt him bodily, mentally or spiritually; but on the contrary to do all possible to help him.

12. What was Cain's punishment?

       Ans. To be a fugitive and a vagabond in the earth.

13. How did Cain feel when he heard God's curse?

      Ans. That his punishment was greater than he could bear.

14. What did God do to mitigate his punishment?

      Ans. He set a mark upon him to prevent his being killed. 

15. What do we read of Cain's descendants? 

      Ans. They were men of strength and skill, showing great inventive genius in making tents, weapons, tools, and musical instruments. And they were the first who kept herds of cattle as private property. 

Source: 

4000 Questions and Answers on the Bible

A Spire Book

Published by Pyramid Publications for the Fleming H. Revell Company

Test Your Biblical IQ (CAIN AND ABEL)

III. CAIN AND ABEL (Gen. 4)

1. What are the names of the first two sons of Adam and Eve?

2. What were their special occupations?

3. What difference was there in the offerings of the two brothers?

4. Were both equally acceptable to God?

5. Was this because of the different kind of offerings?

6. Do we know what proof God gave that the sacrifice was accepted?

7. How did God reprove Cain?

8. To what awful act did Cain's anger lead?

9. What fearful lie did he tell?

10. What words did he use that we should say?

11. How should we answer the question, "Where is your brother"?

12. What was Cain's punishment?

13. How did Cain feel when he heard God's curse?

14. What did God do to mitigate his punishment?

15. What do we read of Cain's descendants?

Source: 

4000 Questions and Answers on the Bible

A Spire Book

Published by Pyramid Publications for the Fleming H. Revell Company

Test Your Biblical IQ (Answer Key to "The Fall")

II. THE FALL (Genesis 2:8 - 3:24)

1. Where did God place man when He had created Him?

    Ans. Garden of Eden. Gen. 2:8-17.

2. Where was this garden?

    Ans. Probably near the present river Euphrates, in Asia.

3. What description have we given to us of this garden?

    Ans. That God made to grow in it the tree of life, the tree of knowledge of good and evil, and every tree that is pleasant to the sight and good for food.

4. How was it watered?

    Ans. By a river that flowed to the sea in four branches, one of which was called the Euphrates, and may very likely be the river now known by that name.

5. Was man idle in the Garden of Eden?

     Ans. He was put into the garden to dress it and keep it.

6. Were there any restrictions in the use of the garden? 

    Ans. Man could eat of every tree or plant of the garden save of the tree of knowledge of good and evil.

7. Did man obey God's command?

    Ans. He did not; he ate of the forbidden fruit. Gen. 3:1-24.

8. Who was the first transgressor?

    Ans. Eve.

9. How came it about?

    Ans. The devil, in the form of a serpent, deceived her by a lie, saying that they would not surely die, as God had said, but be as gods, knowing good and evil.

10. What foolish plan did they adopt to hide their shame?

       Ans. They hid themselves amongst the trees of the garden.

11. Can any place conceal us from God?

      Ans. None.

      "Whither shall I go from Thy spirit? or whither shall I flee from Thy presence?... Yea, the darkness hideth from Thee; but the night shineth as the day: the darkness and the light are both alike to Thee." (Ps 139:7, 12.)

12. What is it that makes us fear to meet God? 

       Ans. The consciousness that we have sinned and that He knows it.

13. What ought we to do when we know that we have sinned?

      Ans. To confess and be truly sorry for our sin; to come to God, and through Christ, for pardon; and to forsake it.

14. How did God clothe the bodies of Adam and Eve?

      Ans. In coats of skin.

15. What punishment came because of this sin?

      Ans. Satan and the serpent in whose form he appeared were to be finally conquered; Man was to be driven from Eden, and forced to work for his support, and finally to die; and Woman was to endure suffering, and be ruled by man.

16. How was man to know that the ground also was cursed?

      Ans. By the weeds it brought forth, and the labor required to till it.

17. Was there not a special mercy granted to the woman? 

      Ans. Yes, that she should be the ancestress of Christ. Gen. 3:15.

18. Why could man live no longer in the Garden of Eden?

      Ans. Lest they should eat of the tree of life, and live forever upon earth in their fallen condition.

19. Is the tree of life ever mentioned again in the Scripture?

      Ans. In Revelation, as standing by the river of the water of life, in the midst of the paradise of God. Rev. 2:7, 22:1, 2.

20. How did God guard the gate of Eden?

      Ans. By cherubim and a flaming sword.

21. Why did Adam named his wife Eve?

      Ans. Because she was the mother of all living; and the word means "living" or "life." 

Source: 

4000 Questions and Answers on the Bible

A Spire Book

Published by Pyramid Publications for the Fleming H. Revell Company