Theology beacon dictionary of theology
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- The Last Things.
- Church Dogmatics
- Systematic Theology
- PROPHET (PROPHECY), RAPTURE, APOCALYPTIC, MILLENNIUM, For Further Reading: "Revelation," BBC; "Revelation," WBC Swete, The Apocalypse of St. John;
- NATURAL THEOLOGY NATURAL LAW, REVELATION (SPECIAL). For Further Reading: Berkouwer, General Revelation; Wiley, CT
- REVELATION (NATURAL), BIBLE, CHRIST, NATURAL THEOLOGY, THEOPHANY, INSPIRATION (OF THE BIBLE).
RESTORATION OF ISRAEL. The concern of this article is: "What does the NT teach about the restoration of Israel?" There are two ways of studying prophecy. One makes the OT the primary source for the outline of the last things and fits the NT with it so far as it is possible; the other, recognizing progressive revelation, takes the NT as the primary source for the doctrine of the last things. We are concerned in this article only with what the NT teaches. Jesus was rejected by His generation of Jews, and so it is clear that they forfeited the Kingdom He proclaimed. The owner of His vineyard (God) would come and destroy the tenants (the Jews) and give the vineyard 452 RESTORATIONISM—RESURRECTION OF CHRIST to others (the Church, Mark 12:9). However, He hinted rather darkly that in the future Israel will be saved. "Jerusalem [i.e., Israel] will be trodden down by the Gentiles, until the times of the Gentiles are fulfilled" (Luke 21:24, rsv). Paul devotes three chapters of Romans (9—11) to this question. He first points out that physical descent from Abraham does not make one a true Jew. Not all who are physically descendants from Abraham are the sons of Abraham (9:6). Earlier he had written, "He is not a real Jew who is one outwardly, nor is true circumcision something external and physical. He is a Jew who is one inwardly, and real circumcision is a matter of the heart" (2:28 f, rsv). As the sovereign Creator God and the Lord of history, He can do as He pleases with His creatures. There can be no criticism of God's actions. Now Paul does something which is of utmost significance. He takes two quotations from Hosea which in their OT setting apply to Israel (Hos. 2:23; 1:10) and applies them to the Church, which consists of more Gentiles than Jews. As he says in Philippians, "For we [Christians] are the true circumcision" (Phil. 3:3, rsv; cf. Col. 2:12). Israel was lost because she rejected the way of righteousness by faith and substituted for it the righteousness of good works (Rom. 9:31). Paul illustrates this by the figure of an olive tree which represents the people of God. God has broken off natural branches (Israel) and grafted in alien branches contrary to nature (11:24); but this is a gracious work of God in which the Gentiles cannot boast. However, Israel is still a holy people (v. 16), i.e., a people who belong to God. The reason for their unbelief and fall was not an arbitrary work of God. Israel stumbled and fell so that salvation has come to the Gentiles. There is in fact among the Jews a remnant of true Jews, chosen by grace (v. 5); and if the rest of the Jews do not remain in unbelief, they will be grafted again into the people of God (v. 23). Then Paul utters a dark saying. "Through their trespass salvation has come to the Gentiles, so as to make Israel jealous" (v. 11, rsv). Paul gives no hint as to how the salvation of the Gentiles will provoke Israel to jealousy and so turn them to faith. However, there is yet to be a great salvation of Israel. In fact, Paul says, "And so all Israel will be saved" (v. 26, rsv). From the context of this verse, where Paul is speaking of the Jewish people and the Gentiles, it is difficult to do what some scholars do at this place, interpret Israel as spiritual Israel. Of course all spiritual Israel will be saved; to present that fact is tautology. How or by what means and order ethnic Israel will be saved Paul does not say. One thing is clear: They must be saved by the exercise of faith. They are still in some sense a holy people and are destined to be included in the people of God and take their proper place in the redeemed company. See judaism. dispensationalism, tribulation, PROPHET (PROPHECY), REMNANT, ISRAEL, ESCHATOLOGY. For Further Reading: Ladd, The Last Things. George Eldon Ladd RESTORATIONISM. This is the belief, almost universally held by modernists, that ultimately all will repent and be saved; those who refuse to do so in this life will in the next, as they see reality from the standpoint of eternity and as they are prodded by the pangs of hell. Restorationism does not deny the reality of hell, but denies its finality; it is disciplinary only. The belief is thus a form of Universalism. While the doctrine is sentimentally appealing, it cannot be supported biblically. The passage which declares God's unwillingness for anyone to perish (2 Pet. 3:1-9) shows clearly that the very interface of God's unwillingness is the reality of the possibility. For God's unwillingness is given as the explanation for His delay in terminating earthly probation. If death does not terminate probation, why the delay? Such a passage is reminiscent of Jesus' solemn warning of the closed door (Luke 13:25; cf. Matt. 7:22-23; 12:32; 25:1-13, 46; Mark. 9:47-49; Luke 16:26; 2 Thess. 1:9; Rom. 2:1-12; Revelation 20—22). See FUTURE PROBATION, ETERNAL PUNISHMENT, UNIversalism. For Further Reading: Wiley, CT, 3:358-63. Richard S. Taylor RESTORE, RESTORATION. See backsliding. RESURRECTION OF CHRIST. This is a central item in the NT kerygma, the proclamation of the Good News. The apostle Paul declares it to be a crucial truth without which faith is worthless and sin is without remedy (1 Cor. 15:12-19). Against all efforts to "spiritualize" or "demy-thologize" the Resurrection, the NT clearly indicates that the body of the crucified Lord was raised from the dead and ascended into heaven, leaving behind an empty tomb and a believing Church. The resurrection of Christ is proclaimed as the first instance of true anastasis ("standing or rising up"), the NT term translated "resurrection" (38 times). "In fact Christ has been raised from the dead, the first fruits of those who have fallen
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asleep" (1 Cor. 15:20, rsv). All prior instances of restoration of life to the dead were instances of revivification rather than resurrection as such. Christ's resurrection is the prototype and guarantee of ours 0ohn 14:19; 1 Cor. 15:21-26), and His resurrected and glorified body is our best clue as to the nature of the eternal state of the redeemed (1 Cor. 15:49-54; Phil. 3:20-21; 1 John 3:1-3). For these reasons, the resurrection of Christ is evidenced in Scripture as few other facts are. Ten evidences of the Resurrection have been given:
Resurrection was never challenged by the authorities; the disciples were simply ordered to stop. What the disciples became is as convincing an evidence for the Resurrection as what they said.
10. "The power of his resurrection" (Phil. 3:10) in the ongoing life of the Church is witness to the reality of the Resurrection. No movement based on deceit or error could have the morally constructive power manifest in normative Chris- tianity across the ages. Theologically, the Resurrection is central to Christology as well as soteriology or doctrine of salvation. Without the Resurrection, Jesus was a martyr; with it, He is "declared with power to be the Son of God" (Rom. 1:4, niv). The Resurrection was the Father's seal on both Christ's life and teachings, and His atoning death (Acts 17:31). See SOTERIOLOGY, CHRISTOLOGY, REDEEMER (REDEMPTION), DEATH OF CHRIST. For Further Reading: Barth, Church Dogmatics, 3:2; Clark, Interpreting the Resurrection; Thomas, "The Resurrection of Jesus Christ," ISBE, 4:2565-69; King, The Forty Days; Wiley, CT, 2:204-8. W. T. purkiser RESURRECTION OF THE BODY. The Apostles' Creed declares, "I believe ... in the resurrection of the body." Other Early Church creeds echo and amplify the teaching of Scripture that the bodies of the dead shall be raised. Jesus declared, "I am the resurrection and the life" (John 11:25). Because of the empty tomb, believers have been assured of final victory over death (1 Cor. 15:57). The apostle gave words of reassurance to believers that loved ones who had died in the faith would not be left out at the coming of Christ. "The dead in Christ shall rise first" (1 Thess. 4:16), promptly to be followed by believers living and remaining. Before Felix the governor, Paul testified that "there shall be a resurrection of the dead, both of the just and unjust" (Acts 24:15). The Scriptures go beyond the Greek concept of "the immortality of the soul," to declare a re 454 RETALIATION—REVELATION, BOOK OF union of soul and body. Instead of nonmaterial, ghostlike phantoms, recognizable bodies of loved ones who have died would come forth from the graves. The resurrected body will assure a preservation of personal identity, without being identical atomically and biologically. Rather the resurrected body will be changed, and made "like unto his glorious body" (Phil. 3:21). While the OT assumed the resurrection of the body in teaching and example (e.g., Ps. 49:15; Dan. 12:2; Ezek. 37:1-14), its highest expression is found in the NT. The apostle Paul outlined the truth in most significant detail in 1 Corinthians 15. He directed his writing in answer to those who questioned the fact and significance of the resurrection (v. 12). Paul declared that failure to affirm this truth would be a denial of Christ's own resurrection and its meaning (vv. 13, 16). The validity of one's testimony and the facts of faith together with the power of preaching would be at stake by such denial (vv. 14-15). But Christ's resurrection clearly opened the way for the resurrection of the dead (vv. 20-22). Paul next addresses the questions: "How are the dead raised up? and with what body do they come?" (v. 35). Our resurrected bodies shall be gloriously fitted for eternal fellowship with our risen Lord. Our earthly bodies are sown in "corruption," "dishonour," and "weakness." They will be raised in "incorruption," "glory," and "power" (vv. 42-43). Our earthly bodies are created after the "first man"; our resurrected bodies will "bear the image of the heavenly" (vv. 47, 49). The old "flesh and blood" body (v. 50) will give way to the incorruptible body especially created for "immortality" (vv. 52-54). This final resurrection of the body will declare the ultimate triumph, "O death, where is thy sting? O grave, where is thy victory?" (v. 55). See resurrection of christ, body, eschatology. For Further Reading: Wiley, CT, 3:320-28; GMS, 652-58; Ladd, A Theology of the New Testament, 464 ff.
Retribution is to be distinguished from remedial punishment, or punishment inflicted for the good of the offender. The death of a murderer is not for the good of the murderer. Sin is to be punished irrespective of the effect upon others. It is punished because the wrongdoer deserves to be punished. The state must requite the sinner or be held responsible for participating in the sin. Capital punishment for murder is retribution. The state executes justice and punishes the offender, else it is held as participating in the crime. The people must cleanse the land by the execution of the murderer (Num. 35:34). In theft, restitution is not sufficient. The law has been violated and punishment is demanded (Num. 35:33-34; Lev. 6:2-7). This principle reaches its fulfillment in the Atonement, in which Christ's death satisfied divine justice in place of the death of the sinner. To reject retributive justice is to reject the biblical doctrine of the Atonement. See capital punishment, eternal punishment,
For Further Reading: Berkhof, Systematic Theology, 74-76; Wiley, CT, l:387ff; 3:356ff. Harold J. Ockenga REVELATION, BOOK OF. There are four traditional methods of interpreting this last book of the Bible. First, the Preterist approaches it as history and literature and limits its message to the troublous times in which it was written. Second, the Historical interpreter treats it as a series of prophecies of progressive world history in a religious context. Third, the Futurist interprets this book as prophecy pertaining to the end time of history, with strong emphasis upon the millennium as a literal period of 1,000 years. In postmillennialism Christ will return at the end of a 1,000-year Utopian world order. In premillennialism Christ will return to set up His kingdom of 1,000 years. In dispensational premillennialism a resurrected Jewish state will be the focal point of Christ's millennial reign on earth. This brief review illustrates the time and place orientation of these approaches which tend to minimize the ageless message of the Revelation—which message it shares with the rest of the NT. The fourth is the Idealist, essentially a spiritualizing approach which tends to perpetuate the allegorical method of Bible interpretation, which in turn seeks to find moral and spiritual lessons in details apart from the central message. These approaches offer contributions to the understanding of the Revelation, but they are weakened by their primary presuppositions. As with other books of the Bible, the pre-
REVELATION, NATURAL—REVELATION, SPECIAL 455
suppositional norm must be that the author wrote for his own day in a manner understandable to his readers. On this basis one proceeds quite naturally, first, to a study of the historical situation which gave rise to the writing; second, to an analysis of the language—while recognizing its literary forms—in order to understand what the author meant to say; and third, to a formulation of the message for preaching, teaching, and living. The second step encounters the greatest problems because the book is unique in the NT. The author calls it a prophecy (1:3). Chapters 2 and 3 are epistolary. The remainder is apocalyptic, a literary form which makes abundant use of revelations, visions, symbolism, and figures of speech. The author presents a dramatic picture of the great conflict being waged between the kingdoms of good and evil, between God and Satan, from both the heavenly and the earthly points of view (cf. 4:1; 17:1 ff). The events John saw taking place on earth were manifestations of extraterrestrial activity. He viewed them in relation to the end (Gr. eschaton) which refers to kairos time (event, happening) rather than chronos time (historical sequence). The focus is upon God's redemptive activity in establishing His kingdom among men rather than upon the succession of these acts in history. This kingdom, prophetically manifest in the OT people of God and actualized in Christ and His Church, now awaits its consummation in the last great eschaton. John apprehends this panorama in midstream and assures his readers that God will ultimately triumph through Jesus Christ. In emulation of John, our hearts must supplement our minds if we would interpret this book aright. See PROPHET (PROPHECY), RAPTURE, APOCALYPTIC, MILLENNIUM, For Further Reading: "Revelation," BBC; "Revelation," WBC Swete, The Apocalypse of St. John; Bowman, The Revelation to John. harvey J. S. Blaney REVELATION, NATURAL. This term, known also as general revelation, describes the knowledge of God made known through nature, history, and the nature of man. It stands in contrast to special revelation, which refers to the truths of God found only in the Bible. Scripture teaches that the creation testifies to God's existence as the Creator. His fingerprints are all over the things which He has made. Ps. 19:1-6 says the creation testifies day and night to people of every land and language about the glory of God. Thus the Hebrew poets and prophets ridiculed the heathen practice of idol worship (Psalm 135; Isaiah 40). Such a vast, beautiful creation required a Creator of wisdom and might, qualities no idol could possess. In Rom. 1:18-23 Paul says everyone who does not worship God is without an excuse, for God's existence is clearly revealed by the things He has created. In preaching to the Gentiles, the apostles began with the revelation of God through nature and proceeded to proclaim the perfect revelation of God in Jesus Christ (Acts 14:8-18; 17:16-34). The Bible portrays history as evidence of God's activity. He rules over the affairs of men (Ps. 22:28), rewarding righteousness and judging wickedness (1 Kings 8:32; Ps. 34:15-22; Prov. 14:34). He sets boundaries of time and space to nations (Acts 17:26), raising up rulers and putting them down (Dan. 4:17, 25, 32; Luke 1:51-52). God prophesies His intentions and history records their fulfillment. History is God-fashioned and moves toward the end which He has determined. Man's own nature reveals God. Sin could not erase the fact that man was made for fellowship with God. The religious practices of the world's peoples reflect their groping for that fellowship. God's law is written on man's heart and works through his conscience to approve well doing and condemn wrongdoing (Rom. 2:14-16). Natural revelation, however, has serious limitations resulting from man's fall into sin. Creation was subjected to futility and can no longer reveal God perfectly (Rom. 8:19-23). Man's abilities, corrupted by sin, can no longer perceive clearly God's revelation in nature (2 Cor. 4:4). At best, nature speaks only of God the Creator; it is silent about God the Savior. Thus special revelation, as found in the Bible, is absolutely necessary for us to know about redemption from sin provided through Jesus Christ, in order that we might be restored to fellowship with God (1 Cor. 1:21). See NATURAL THEOLOGY NATURAL LAW, REVELATION (SPECIAL). For Further Reading: Berkouwer, General Revelation; Wiley, CT, 1:51-52, 126-34. LUKE L. KEEFER, Jr. REVELATION, SPECIAL. This term distinguishes God's immediate and unique self-disclosure to and through individuals, from general revelation, or His oblique self-disclosure through nature. General revelation is necessarily implicit in creation and God's providential care of the world, while special revelation is special in two respects: The means and channels are special (selective), and the purpose is special: redemption. 456 .REVENGE Three avenues have been used by God-in the special revelation of himself to the human race. (1) He has manifested himself directly to individuals. (2) He has revealed himself through the inspired writings of prophets and apostles. And (3) He has revealed himself in the person of Jesus Christ. There are many accounts of God's revelation of himself in special ways to individuals. He appeared to Abraham once in a smoking firepot and a flaming torch (Gen. 15:17), and again in the form of a man (18:1-33). He appeared to Moses in a flame of fire out of the midst of a bush (Exod. 3:2—4:17). Thunders and lightnings, a consuming fire, an earthquake, and the sound of a trumpet were the media through which He manifested himself to Israel at Sinai (19:16ff). Sometimes He revealed himself to men in dreams (e.g., 1 Sam. 3:4-14). David experienced His presence in "the sound of marching in the tops of balsam trees" (2 Sam. 5:24, rsv). Often God spoke through prophets (e.g., 12:1-14; 1 Kings 21:17-24; Ezek. 6:1 ff). At times a voice was His means of revelation (Gen. 4:6-15; 1 Sam. 3:4-14). Isaiah experienced Him in a vision in the Temple (Isaiah 6). Saul of Tarsus became aware of Him in a blinding light and a voice (Acts 9:1-9). God sent His angel to Peter (12:6-11). Miracles sometimes have been God's medium of revelation. John beheld Him in glory in the Apocalypse. In view of the time span covered between Adam and John, it is apparent that God's special, personal revelations of himself have been relatively infrequent. Furthermore, their occurrences have been governed by the will of God rather than by dint of human effort. In another sense, however, God specially awakens and calls sinners everywhere and reveals himself to all who draw near to Him (Isa. 55:1; Jas. 4:8). The Scriptures are a special revelation of God to man, made necessary because of the Fall. For sin not only brought guilt and separation from God; it darkened man's intellect, plunging him ever deeper into moral degradation (Rom. 1:18-32). In such a state he was unable to see God in general revelation. The Scriptures reveal those divine acts by which God has made himself known unto the race. They reveal His deep concern for the race. They display His deep concern for every man, motivated by love—love so profound that He sacrificed His only begotten Son that rebellious man might have eternal life. The OT reveals God's preparation of a chosen people through whom to give salvation to the world. The NT describes the Savior's coming and the gift of the Holy Spirit. It sets forth those principles by which the new life in Christ can be brought to perfection. The Scriptures reveal things about God which otherwise would be totally hidden from man. Among them is the trinity of divine Persons within one essence. Another is the equality of the divine Persons within a functional hierarchy. Still another is the extent of His concern for man. Because they were inspired, the human writers of the Scriptures sometimes recorded truths so profound that they themselves did not comprehend them (1 Pet. 1:10-11). They spoke better than they knew. But God's greatest and best means of self-revelation was the incarnation of the eternal Son of God. "And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth" (John 1:14, nkjb). When one of the Eleven asked Jesus to show them the Father, Jesus' response was, '"Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father'" (14:8-9, nkjb). To see and hear and touch Jesus was to observe God's love, His compassion, His power, His detestation Of hypocrisy: the perfections of God's character. When the Son had finished His mission, He returned to the Father and sent the Holy Spirit to abide in believers forever. In fact, a careful reading of John 14:18-23 makes clear that with the Holy Spirit comes the entire Trinity to make of obedient believers their dwelling place. But the end is not yet. At best, we still see "in a mirror, dimly" (1 Cor. 13:12, nkjb). After a while we shall see Him as He is (1 John 3:2). That will be special revelation indeed! See REVELATION (NATURAL), BIBLE, CHRIST, NATURAL THEOLOGY, THEOPHANY, INSPIRATION (OF THE BIBLE). For Further Reading: Pinnock, Biblical Revelation;
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