Clase 1 Escatología - Hno. Julián Arias

No

No me

Yes.

Ah.

Someone

give it to you there, my love.

Good night. Good evening, my

brothers. Can you hear me? Can

someone give me a sign to let me

know if they're listening properly?

Good evening, Pastor Jul. Of course,

we're here. Okay

, perfect. Good night. Good

night, my beloved ones. What a pleasure, what a pleasure to be

here connected with you

this Friday night studying the

word of the Lord. For me, it is a joy,

a true joy, every

opportunity that the Lord in his grace

grants us to study his word.

I hope it will be

a blessing for you to connect tonight as well.

Oh, and even more so to study such an

exciting topic as the one we will begin to

study today. Today I will be

accompanying you.

Our brother, Pastor Alejandro, will

not be able to be with you today due to some providential reasons

, but he

will be the teacher for this subject. But anyway

, he's asked me to

cover for him this time so we can

start, begin, kick off this

new course, this new subject.

Well, allow me to say that some of

you may not have been accompanied throughout

the entire process, others I have, but it is

wonderful that many of you, by

the grace of the Lord, have persevered

to this point. Many of you have been in high

school for a long time, you have taken many subjects, you

have put in the effort, you have

persevered in your studies and

I know it is not easy when we have so many

occupations and commitments that we

also have to fulfill, but

really, allow me to congratulate you and

encourage you to continue, to

continue persevering. We are now close

to the end for some of this

process. So, well, cheer up, cheer up,

my beloved brothers and sisters, let's

continue until the very end in

this beautiful process of the

Bible Institute. Okay, so

this time we're going to be studying

the topic of

biblical eschatology. I'm going to share my screen with

you. Give me a second, I just

bought a new monitor and I'm

still figuring out how to use it. So please excuse me

. I'm going to

put it here.

And I think you must already be looking at the

screen, right? Someone

please help me. Confirming.

Brother Julian,

forgive me, my brother Robinson, can you see? It's

visible. Sure, brother.

Perfect. Ready. Okay, my brothers. So today we're going

to begin the module

on eschatology.

But before we begin, let us briefly entrust ourselves

to the Lord. Let us pray.

Good Father, we thank you for this

Friday night. Thank you, Lord, for you

have protected us. Thank you, Lord, for

sustaining us throughout our

pilgrimage and allowing us to be

here connected today, studying a

subject, a course, a course as

beautiful, as special, and as profound as

biblical eschatology.

Good Father, help us. Assist us so

that in these final stages of

high school we may continue to perform,

continue to learn,

continue to grow in the

knowledge of your word, but all,

all, all for your glory.

Assist us, Holy Spirit of God, in

this time of study. We ask this in

the holy, glorious, and almighty name

of Christ Jesus. Amen.

Okay, my brothers, let's

begin then to study

biblical eschatology, or as it also appears on

screen, the doctrine of the last things.

But before we begin, let me

briefly explain what that

word eschatology means, because it often

generates a bit of,

well, fear at first.

Some might say, "Wow, scatology,

that sounds so weird." It must be very

difficult. Well, let me tell you that

the word eschatology

is basically composed of two terms,

two Greek terms, specifically,

eschatos.

Escatos, which means last, final or

last.

Escatos, last, final or last. And the

word logia, or that which is derived from logos,

is derived from logos and which means

study, treatise,

pardon, study, treatise, or discourse.

study, treatise, or discourse. So what

the word eschatology means as a whole

, the union of eschatosilogy,

is the study or doctrine of

last things.

The doctrine or study of last

things. That's

basically what

the word, the term eschatology, means.

So the topic that this course will cover

is what is commonly known as

biblical prophecy.

Ese es el ese es el tema central de este

curso, la profecía bíblica.

Biblical prophecy. However,

some well-intentioned Christians

tend to despise biblical eschatology

because they consider it

too theoretical,

too

speculative a study.

And they say, "Well, that doesn't contribute

anything to the building up of the church."

Others say that, well, its very

name is so strange that just

pronouncing it

is more like evidence of

intellectual pride.

Uh, almost like when we talk about

theology. Ah, theology, well,

this brother sounds so pretentious. Eschatology.

Well, the truth, my brothers, is that

nothing could be further from the truth,

nothing could be further from the truth. And indeed,

eschatology, the study, the

doctrine of the last things, is very

important for the edification,

encouragement, and consolation of our

souls. It is very important. Contrary to

what many claim, this is not a

study that is limited solely

to filling our minds with information and

complicated terms, is it? Now, of

course, we need to know what

the Bible teaches about the last things or

the end times.

However, the

eschatological knowledge that we extract from it

through serious and rigorous study,

you will realize as we

progress, God willing,

that it will fill

our hearts with joy,

hope, a

desire to grow in holiness, and love for

our Savior.

Amen.

And on the other hand,

the eschatological system of the Bible, you

will realize, is quite simple.

So yes, the name might sound a

little

pretentious.

puede sonar quizá un poco

wow,

extraordinario, pero se van a dar cuenta

de que en realidad el sistema

escatológico que enseñan las escrituras

es bastante claro, es bastante sencillo.

In reality, my brothers, it has been

men and their ideas, often far removed from

the biblical text, that have complicated

the eschatological system that the

scriptures teach so clearly.

And, as you all probably already

know,

the Bible was not given by God for

only a small group of scholars to

understand.

Of course not. The scriptures, my

brothers and sisters, clearly set forth

the things that must necessarily be

known, believed, and kept for the

salvation and edification of our

souls.

Of course, of course, it is undeniable

that in them we find some things that are

difficult to understand. That's what the

apostle Peter says. But Peter himself

states that it is the ignorant and the

unstable who

twist them, as they do the

other scriptures, to their destruction.

So, the problem isn't that there are

some difficult things, the

problem is that the unlearned, the

fickle, will twist the

scriptures, whether they are easy or difficult.

That's Pedro's point. That is why

we may have to

make an

additional effort at some points to understand the scriptures more deeply

, as you have all been

doing throughout the

institute. But that does not mean

that the Bible presents a topic like

this, the doctrine of last things,

in an obscure,

incomprehensible way.

Of course, we will encounter

some complicated things along the way,

some things that will demand a little more

deep reflection, but I hope

that with the Lord's help and the

illumination of the Holy Spirit, none

of these points will be incomprehensible or

unintelligible

to any of you.

What I can assure you,

my brothers, and you will realize as

we progress

through the course, God willing,

is that biblical eschatology is

simpler than you might imagine.

The name is more difficult to pronounce than the

content of this doctrine.

Part of the reason we

approach this subject with

some apprehension or fear is because the

vast majority of

popular perspectives on eschatology today

are actually

non-biblical.

Not biblical. We have been told a lot through

many means about the doctrine

of last things.

Films have been produced.

Many preachers

have proposed alternative

interpretations

for this topic that seem more

complex than they actually are,

darker, or even frightening.

Many Christians still have

the idea firmly ingrained in their minds that the end

times will be something like the

movie Left Behind. Well, I don't know

if there are any

adults here. I do

n't mean to offend anyone, but well,

maybe some of you have already seen a

movie that isn't exactly recent

called Left Behind, in which a

whole, let's say,

Hollywood-style film production was made

about the doctrine of last

things. Well, some brothers still

have that idea in their minds

or worse, others still

have remnants of the idea that

eschatology has nothing to do with the

life of a Christian,

that it is something that will happen

in the future, that yes, it will happen at

some point, but that in the meantime it is

not worth wasting time on those

matters. Furthermore, it has nothing to do

with the gospel, nothing to do with

the message of the good news.

Well,

I hope and pray to the Lord that in the

course of this study all these

unbiblical ideas about

eschatology will be overcome, but

mind you, let it be in accordance with Scripture itself. that

will help us overcome and

leave behind

all these misconceptions about

studying the latest things.

As someone said, the

gospel has everything to do with

eschatology, and eschatology has everything

to do with the gospel.

As we will see later,

biblical eschatology has to do, on the one

hand, with the fulfillment of God's eternal plan

to bring creation and

humanity to its original destiny,

the destiny that he always wanted for

us. And on the other hand, it has to do

with the final defeat of

Satan's destructive purposes. and the

ultimate triumph of

God's redemptive purposes. So, what does

scatology have to do with it?

On one hand, with the fulfillment of

God's eternal plan to bring

creation and humanity to their original destiny,

and on the other hand, with the final defeat of

Satan's destructive purposes and the

ultimate triumph of

God's redemptive purposes. That's what

eschatology is about.

So

the doctrine of the last things has

everything to do with the

gospel message that proclaims

God's eternal purpose to reconcile to himself

all things, those on

earth and those in heaven,

through his son Jesus Christ.

That is the message of the gospel. That is what

biblical eschatology is all about.

My beloved ones,

biblical prophecy has nothing to do with

anything other than the

gospel of Jesus Christ.

Biblical prophecy from Genesis to Revelation

has to do with the cross of Christ, with

his church, and with his supreme and glorious

return that we all

eagerly await. That is what

biblical eschatology is all about.

Jesus himself refers to the goal of

eschatology in the following way. In

Matthew,

chapter 19,

verse 28,

Jesus refers to

the goal of eschatology in the following way.

Matthew 19:28 says, Jesus told them, “Truly I

tell you, at the

renewal of all things,

when the Son of Man sits on

his glorious throne,

you who have followed me will also

sit on twelve thrones, judging

the twelve tribes of Israel.”

That is what Jesus tells us about the

purpose of biblical eschatology.

The apostle Peter, for his part, expresses

this purpose as follows.

Acts chapter 3, verse 21.

My sister Margarita, I

beg you to please

mute your microphone because it

sounds like a song or someone

singing in the background.

Margarita Rondón Bejarán

is the name that appears on my screen.

If you can mute your microphone, I would

appreciate it, my sister. Well,

the apostle Peter, in Acts chapter 3,

verse 21, mentioning the purpose

of biblical eschatology, says there, “

This one, that is, Jesus, must

certainly be

received into heaven, even

those who are

raised up from the dead.”

Let's see if I can mute the

sister from here because,

well, I don't know if I've already provoked her, I don't know. Okay,

now.

What a shame, my brothers. Acts chapter

3, verse 21. The apostle Peter, regarding

the objective of biblical eschatology,

says, "This Jesus must be

received by heaven until the

times of restoration of all

things, which God spoke by the mouth of his

holy prophets since the world began

."

And the apostle Paul declares that at the end

of times, Romans chapter 8,

verse 21, creation itself will be set

free from its bondage to decay and brought into

the glorious freedom

of the children of God. So, my

brothers, what is

biblical eschatology about? It's about regeneration.

When the Son of Man sits on

the throne of his glory, and all of us who

have followed him, all of us who have

come to him in repentance and faith, will

also sit with him on twelve

thrones to judge, to... It's about

the restoration of

all things.

It's about the Liberation.

That all creation will experience from the

bondage, from the corruption that

afflicts us so much to this day. When

we are finally

freed

with the glorious freedom that will be

forever brought through

eternal glorification,

the glorious return of our Lord

Jesus Christ. So my brothers and

sisters,

if someone asks you, "Well, you

who are studying eschatology, and you ask, 'What is that about?'"

Well, you can answer them.

Eschatology teaches about the most glorious

hope

that all believers embrace,

await, and eagerly anticipate,

and that will come when our Lord Jesus

Christ returns in glory. We could

say that the word eschatology, or the

study of eschatology, is a study

about our ultimate hope,

when

the new heavens

and the new earth are finally established, when every tear

is wiped from our eyes, when there is

no more sickness, no more evil, and certainly no more

sin in this world.

When we are finally freed from

this body of death, when we are

finally freed from that sin that

dwells within us, and glorified,

we can praise Him. Always,

without hindrance,

without impediment to our Lord and Savior

Jesus Christ.

That is what biblical eschatology is about.

And as I was saying a moment ago,

and in harmony with the words of the

apostle Peter in Acts chapter 3,

verse 21, eschatology

will not be a study limited to the

book of Revelation.

That is fundamental to keep in mind.

Eschatology is not limited to the book of

Revelation.

It is a study that will be carried out

from Genesis to Revelation,

because this hope

appears from Genesis 3,

chapter 3, verse 15 itself. “

I will put enmity between you and the woman,”

God said to the

serpent, “

He will strike your head, and you will

strike his heel.” From there,

the

final eschatological hope begins.

And the first believers who will receive,

embrace, believe in, and await it will be

Adam and Eve. So, my

brothers and sisters, eschatology, the study of the last

things, is not... It will be limited to the book of

Revelation. It is a doctrine that runs through

all of Scripture, but as we

have seen so far

based on these passages, it is a

glorious,

hopeful, and

joyful doctrine, and it is absolutely nothing like what we

used to hear before—something

dark, something terrifying,

something we should be

worried or afraid of. No. It is not

even something that has nothing to

do with practical life. It has everything

to do with practical life. Because in

fact, it is by looking toward that expectation,

toward that eschatological hope, that the

Holy Spirit, as a means of grace,

encourages us to sanctify ourselves,

to persevere in faith, and to

eagerly await that glorious day, taking into

account that the sufferings of this

present time are not worth comparing with the

glory that is to be revealed in us.

That is biblical eschatology, my

brothers and sisters.

What will we be looking at in this course?

Well, we

will be looking first at an

overview of

eschatological perspectives.

Then we will see how the Bible tells us It

clearly shows what the biblical perspective is

.

We will also study the topic of the

general judgment. We'll see what that's about. As well as

the coming of the kingdom.

Then we will be studying issues

related to the present age of the

church—a biblical expression, "the

present age"—then those related

to the imminent return of Christ,

the issues related to the

resurrection.

There. That is, without a doubt, a very

broad topic.

And finally, we

will be studying the issues

related to the eternal state. That

will be basically the scope of

study we will be undertaking

during these eight weeks, God

willing. Now,

perhaps some of you,

after everything I've said so far,

may be wondering, "Well,

then

everything we've been taught about the

end times is incorrect,

wrong."

But if I've heard so many

famous pastors speak on this topic,

how can you tell me that much

of what I heard from them is

wrong?

Well, the first thing to make

clear is that many of the pastors and

teachers who hold what we might

call an eschatological perspective... The

most widespread or popular eschatological perspective

today is that of true brothers and sisters in Christ

who are genuinely

convinced that their position is biblical.

So I don't want you to think that I

'm trying to imply that they are

false teachers or that they have been intentionally

deceiving God's people.

No, not at all.

However, as we will see

below, the

most popular eschatological perspective

today is only one of the four

perspectives that

the evangelical church has historically held.

In fact, the most popular perspective

today is the newest, but because it has

been the most widespread, it

gives us the impression that it has been the

historical perspective of the

Christian church and that any other position, on the

other hand, is novel because we haven't

heard of it before. However,

when we review

church history, we realize that it is

exactly the opposite. That is why

we will begin our study with a

brief overview of the eschatological perspectives

that the evangelical church has held throughout

history.

And these perspectives are

basically four. One of them is

premillennialism.

Historical.

Historical premillennialism.

Second, there is dispensational premillennialism

.

Third, we have

postmillennialism.

And fourth and last, there is

amillennialism.

These have basically been the four

major eschatological perspectives that

the Evangelical Christian Church has

held throughout history:

historical premillennialism,

dispensational premillennialism,

postmillennialism,

and amillennialism. Let

's review

each of these perspectives in a very broad way.

The first is

historical premillennialism.

And in this lesson, my brothers and sisters, the

important thing, rather

than delving specifically

into every detail, is that

we get a general idea of ​​the maps,

the different maps, the

different perspectives.

Then, God willing, we can go into

more

detail about

each perspective. But the

purpose of this first section is that

we can get an overview, the

structure, the map of these perspectives.

Perspectives. Of course,

historical premillennialism.

To understand this perspective,

the first question we must ask ourselves is,

what does

premillennialism mean?

What does the term

premillennialism mean? It

sounds very strange, Brother Julian. You've already

started with strange terms. Well, don't

worry, don't worry.

Premillennialism is basically composed

of, we could say, two terms. A

prefix, which is "pre,"

which simply means "

before." That's what

the prefix "pre" means. And

if we combine that prefix "pre" with the term

millenniumism,

then what we get is "before the

millennium."

That's what premillennialism means.

Before a period of 1,000 years.

Before a period of 1,000 years. So what

this eschatological perspective

maintains is that Christ

will return

before the millennium. The key point is

the return of Christ. That is the determining point

in all four eschatological positions:

the return of Christ. Now, if this

perspective is known as the

Premillennialism,

then, tells us that

Christ will return before the millennium.

Which millennium? Well, the one

prophesied in Revelation chapter 20,

verses 1 through 10. That is the millennium

we are referring to when

we talk about millennialism.

The millennium is the 1,000-year period

prophesied by the apostle John in

Revelation chapter 20, verses 1 through

10. So, premillennialism means Christ

returns before the millennium of Revelation

chapter 20. Now,

according to this passage, Revelation 20, the

1,000 years mentioned there

are a time when Christ reigns and

Satan is bound.

In general terms, that is what

Revelation 20 tells us about this

1,000-year period. Christ reigns, Satan is

bound.

Premillennialists

claim that what this means is a

personal and physical reign of Christ on

earth during 1,000 literal years

after his return.

Note that

historical premillennialism asserts that these

miracles point to a personal and

physical reign of Christ on earth for

1,000 years, not understood

symbolically, but literally, after

his return. Now, the

term "historical" is intended, on the one hand, to

distinguish this perspective

from the one we just mentioned, which

is secondly known as

dispensational premillennialism,

which we will review in a moment, God

willing. So, "historical" aims to

distinguish this perspective

from the dispensational one, and on the other hand, it

aims to point to the fact that

historical premillennialism

can be found from the earliest centuries

of Church history,

specifically in the writings of a

man named Justin Martyr, who

lived during the first century AD

and is considered one of the first

apologists and Church Fathers, and

also in the writings of

a man named Papias of Hierapolis,

who lived between the 1st and 2nd centuries AD.

Christ and claimed to have been a

direct disciple of the apostle John.

But then, what

specifically does

historical premillennialism teach? What is its map, so to

speak, of

how it understands

biblical eschatology? Well,

for historical premillennialism,

everything begins with the Old Covenant,

which would be the equivalent of the Old

Testament, Ancient Israel, and

its covenants

made between God and the representatives

of each of them: Adam, Noah, then

we have Abraham,

Moses, David, the Old Covenant.

Then there is the first coming of

Christ. From

there, with his first coming,

begins what

historical premillennialism calls the

Gospel Age.

And with this

Gospel Age, the church will emerge

not as an entity separate from

ancient Israel,

but as the new Israel of God. For

Jesus Christ,

the true vine, the true Israel,

the seed of the promised woman, is

this body, this vine to which the

branches, the believers, They are added together

to form one people, the new

Israel.

This gospel age, according to

historical premillennialism, is the one in which

we currently live. We are living in the

gospel age, the

church age, the age of the new Israel.

Then, in its eschatological map,

the second coming of Christ appears.

The second coming of Christ. And as

we have said, premillennialism teaches

that this event,

the return of Christ in glory, marks the

beginning of the literal 1,000 years in which everything

narrated in

Revelation chapter 20 takes place.

Satan is bound for 1,000 years.

Christ reigns with his church on

earth for 1,000 years. Satan is

released and goes out to deceive the

nations and gather them for battle.

They are devoured by the divine fire that

God sends. And finally, the devil is

thrown into the lake of fire and sulfur with the

beast and the false prophet.

This occurs during that period of 1,000

years.

Then comes the final judgment,

which is also recorded in

Revelation. Chapter 20, the Great Throne. With the

final judgment over, the eternal state begins

. That is,

everything concludes.

Those on the left go to hell, those who

stand to the left of the throne go to

hell, says the biblical narrative.

Those who believed in Jesus Christ, those who

came to him in repentance, and the

saints are placed on the right, and with

them begins that

eternal state of glory, of beatitude, of

happiness at the side of Christ in the New

Jerusalem. That is the eschatological map

of

historical premillennialism.

Let us now consider the position

of

dispensational premillennialism.

Dispensational premillennialism.

This is the most

widespread

and popular eschatological perspective in our day.

Now, if you notice

its first name, its first name, so to

speak, is also

premillennialism.

This doctrine, its first name is

also premillennialism,

which means that this

eschatological position, like the previous one,

maintains that Christ will return before

the millennium prophesied in Revelation.

20 and that the 1000 years mentioned there,

along with all the events

narrated, are literal.

Literal. So, the first man is

exactly the same, premillennialism. However,

this perspective has another qualifier,

to continue with the analogy, another

dispensational qualifier;

that is, it is no longer

historical premillennialism,

but dispensational.

And the reasons for this change are, on the one

hand, that this position was developed in

the 19th century

by a man named John Nelson

Darwin,

which means that it hasn't

really been a position

present throughout the

history of the church. It's very recent.

We could say that although it is the

most widespread position today, the one

that is most taught, the most popular, it

is nevertheless the newest, the most

recent,

but it also has the qualifier

dispensational,

because contrary to

historical premillennialism,

dispensational premillennialism

emphasizes

that history is divided,

as its name indicates, into different

dispensations.

Different dispensations. And mind you, up to this point I

think all Christians,

regardless of their From an

eschatological perspective, we agree that

in some sense

this is true.

History,

we could say, is divided into

different dispensations. The difficulty

begins when dispensationalism

claims that God is carrying out

alternative programs

in these different dispensations.

What do I mean by this? I mean that God

is carrying out one plan for the

nation of Israel, for the Jewish people,

on the one hand, and another plan for the Gentiles

and the church. On the other hand,

that's where the problem begins.

That's where the problem with

dispensationalism begins.

As we can see, if we look at the

eschatological map of this perspective, it

begins with national Israel, with

national Israel and the law given by

God in the Old Testament.

There, if you notice,

there is an emphasis

on the ethnic people,

not the spiritual one.

In the historical premillennialist position,

faith is present as the

determining factor of who makes up the

people of Israel, the true Israel.

Abraham believed the Lord, and it was credited to him

as righteousness.

In the case of

dispensational premillennialism,

the emphasis is on

nationality, on

ethnic roots, on...

The distinctive mark of

circumcision is

in the flesh, not in the heart.

Therefore, its emphasis is on

national Israel.

Then

the eschatological map of this

position indicates that the first

coming of Christ occurs,

and with the first coming of Christ,

the age of grace begins.

The age of grace, the mystery of the

Gentile church.

This word "mystery,"

referring to the words of the apostle

Paul, indicates what

seemed surprising: the Gentiles

are part of the

spiritual people of God. This is what

Peter wonders when he is surprised by

the case of Cornelius and his family, and so do

the other apostles,

except Paul, of course.

Well,

here then, with the first coming of

Christ, we have

the age of the church,

but this would already be an

alternative dispensation.

It is different from the one God manifested with

national Israel. So,

history, the dispensation of

national Israel, is put on hold—to use a

kind of modern term—

while the dispensation

of the age of grace,

the mystery of the Gentile church, unfolds. In

this case, what we are experiencing

today is the time we are going through.

Today, we would be living in

that age of grace, and the dispensation

of national Israel would be paused.

Then, the secret rapture will occur

,

the famous secret rapture. It will

be

exclusively for the church,

that is, only the church. The Gentiles

who are part of the church of Christ

will be secretly

raptured.

This will happen

in the first stage of the second

coming of Christ. My brothers and sisters, I know

this is complex. I know this

map is a little complex,

a little convoluted, but pay attention, and

you will see that it

can become a little clearer.

This secret rapture is only for the

church and occurs in the context of a

second coming of Christ, which in this

case, as its name indicates, is

secret. It is secret.

Now,

there, the great

tribulation begins, that seven-year period that

we find in some passages of

Scripture.

This great tribulation

is for the ethnic or national

Jewish people. It is for ethnic Israel, not for

the church, because the The church has been

previously raptured. What does

this mean? It means that the dispensation of

national Israel, which was paused during the

age of grace,

is restarted

and begins anew

with the great tribulation.

Then, the second coming

of Christ occurs in a second phase that will no longer be... not

creta, but visible,

glorious and expressly manifest to

all men.

With that second coming of Christ now

visible,

which, mind you, is not the third coming

of Christ, it is still the same

second coming of Christ, only the

first phase was secret, the second is

public. This marks the beginning of the

literal 1000 years of Revelation,

chapter 20. Remember, that's why

premillennialism, the

second coming of Christ, the

literal millennium.

Then comes the great white throne

where the sea returns the dead; all

appear in judgment, are judged, and enter an

eternal state.

As we can see, this

eschatological perspective is what supports the

famous theory of the secret rapture during

the second coming of Christ.

This theory, which has been so

spectacularly

popularized by the special effects

of recent films,

then, as I was saying, claims that the

return of Christ will occur in two phases.

The first will be secret; its purpose is to

take the church out of the

world before the great tribulation. The

second will be visible, will put an end to the

reign of the antichrist and will mark the

beginning of the millennial kingdom of Christ,

who in this case will reign with the

Jewish nation over the world.

Note, then, that there is an alternation in

the dispensations,

and it is precisely these characteristics that

are unique and distinctive of

dispensationalism.

None of the other perspectives have

these particular characteristics.

La separación entre el Israel étnico y

la iglesia del Nuevo Testamento,

separación que se conoce en teología

como la distinción Iglesia Israel.

And the other distinctive feature of

dispensationalism is the

logical consequence that this separation brings, the

secret rapture.

The secret abduction. So, God has

one plan, one dispensation for

national Israel, and He has another plan, another

dispensation for the church.

These, my brothers, are the points that

most clearly distinguish

dispensational premillennialism

from all other perspectives,

including the other two that we will look at in

a moment, if the Lord permits.

Okay, I think we've seen

enough so far.

I hope you're all paying close

attention,

carefully listening to what we're

saying, but don't worry, if

anything's left out, we can

have a question and answer session in a moment,

so

please write down your questions so you do

n't forget them, and let's take a

break, let's give our brains a rest from all this

information.

Oh, and in

15 minutes, let's

come back in 15 minutes, God

willing, we'll reconnect to

resume, that is, at 8:10,

8:10, God willing, we'll

reconnect and resume our class.

Amen.

by

Sister Margarita.

Sister Margaret.

Alright, my brothers, let's continue with

our study. Please

allow me a second,

I'll share

the screen with you again.

Okay, there it is.

Alright, my brothers, let's continue with

our study. We

have already seen what historical premillennialism and dispensational premillennialism teach in a

very panoramic way

. So now

let's consider what

the postmillennialist position teaches

.

Postmillennialist.

The postmillennialist position. And look,

to make things a little

easier, what we have here is

instead of the prefix pre-millennialism,

we have the prefix

post,

which means not before, but

after.

So if pre meant before

the millennium.

The prefix post, which means after,

combined with the term millennialism,

expresses the idea of ​​a time after the

millennium.

After the millennium. So what this

eschatological perspective

basically maintains

is that the world

will experience

an era of peace and advancement, progress, and

spread of the gospel

before the second coming of Christ.

Because? Because "post" means that he

will come after the millennium. And that

time, that glorious age, that

golden age of the church

would be equivalent in this case to the millennium.

Therefore, once this

millennium, this golden age, this

glorious time of the church is over, Christ returns

after the post-

millennium, after the millennium.

We could say that too.

map.

If we look at

the map, it is

much simpler than that of

dispensational premillennialism.

It begins with the Old Covenant, which would be

equivalent to our Old

Testament,

the Old Covenant, as we

know it.

Luego se da

el la primera venida de Cristo

y su respectiva resurrección.

With her will begin the age of the

church,

which will have a time of persecution

and humiliation,

which we could say is the equivalent

of the great tribulation,

but

in that age of the church which for

postmillennialism is equivalent to the millennium. There will

be a time of exaltation,

a time when the gospel will be

successfully preached in all

nations of the earth.

A time when the Church will be able to

live in peace and harmony,

and the knowledge of God's glory will

spread, covering the earth as the

waters cover the sea.

So for postmillennialism,

unlike historical and

dispensational premillennialism,

the 1000 years are not literal,

but symbolic.

They are symbolic. These are 1000 years in which

the church

will live a great age.

of gold produced by spiritual means

before Christ returns a second

time. So, if you notice, that's the

time of persecution, humiliation.

Then comes the time of exaltation, the

millennium. Christ is coming, Christ is returning

for the second time.

Eternal state.

That's the map. eschatological aspects

of postmillennialism.

Then there is the

amillennialist position.

Amillennialist.

Amillennialist.

What does the term amillennialism mean?

Well, here we no longer have pre- or

post-millennialism,

but

millennialism. Note, it is no longer pre,

no longer post after, but rather to.

And what does the letter A mean in this

case? Well, in this case the 'a' is another

prefix that means without or not. With or

without.

Therefore, when combined with the term millennialism, it

expresses the idea of ​​a non-millennium.

Not millennium.

So what this

eschatological perspective maintains is that no, no, no,

the Bible does not speak of a millennium,

not in any way, no. What he

argues is that the millennium of

Revelation chapter 20

is not a literal period of 1000 years

that occurs chronologically on

Earth and in which events unfold

chronologically

in strictly literal miracles, as they

appear in Revelation 20, which

is the

premillennialist position,

but rather that these 1000 years

spoken of in Revelation 20 are a symbolic reference

to the current spiritual reign

of Christ since his ascension.

I repeat,

amillennialism

simply means no

millennium, but not because it denies the

millennium that the Bible speaks of, but

because what it says is, yes, we can

talk about a millennium, but not as 1000

literal years,

nor as 1000 literal years on

earth, uh,

that can be measured chronologically. not

logically in an exact way,

but millennium as a symbolic reference

to the current reign of Christ that was

inaugurated with his first coming and

specifically from the moment of his

ascension,

specifically from that moment

that we know as the exaltation of

Christ.

Now,

in one sense we could say that this

name amillennialism is accurate, but in

another sense it may not be so accurate,

because many tend to misinterpret it,

and it

is also necessary that we do not affirm that

the millennium is denied as a way in which

the scripture expresses to us that

time, that age of the gospel. And that is

precisely why what we have on the map

is the Old Covenant equivalent

to

our Old Testament, the history

of God's people

in the Old Testament.

Then comes the first coming of Christ,

which includes his life, death,

resurrection, and ascension.

At that moment, the amillennialist position

will say, the kingdom of Christ is inaugurated

.

So the amillennialist position is not

waiting for a future kingdom,

but affirms that that kingdom is already

in force, that

Christ already reigns and does so from his

ascension,

after his state of exaltation.

From there begins the age of the

gospel,

the age of the church. which is not

separate from the

true Israel,

but what it says is, there has

always been a church, there has always been a

spiritual Israel since the Old

Testament,

because

the way in which people,

men, were part of this true

Israel was not circumcision, but

faith. Therefore, in the

gospel age, Gentiles, even if they are not

ethnically Jewish, when they come to Christ in

repentance and faith, their faith, like

that of Abraham, is credited to them as

righteousness and they are therefore included in the

true Israel of God. There is no

separation, no distinction between

Israel and the church.

Then,

resurrection, ascension of Christ,

state of exaltation, Christ begins to

reign.

From that moment on,

that millennium will begin, which will not be literal, because

if it were, it would have already ended,

but it will be symbolic, a time, a

period. How long will it take? Well,

when Jesus is asked, his

answer is, "We do not know the day or

the hour, we do not know how long it will last, but

time is running out." So

for millennialism, at this

moment

Satan already reigns, he is bound,

and the message of the gospel is spreading

along with his church. We are

living then in that space between

his first and second coming. Then on the

map, if you notice, there is the second coming

of Christ,

the final judgment,

the destruction of all our

enemies, the eternal glorification of

our bodies, and in the case of those who

are dead,

their souls and bodies will be reunited. In

the case of those of us who are

alive, God willing, we will be

glorified.

eternal state. The story is over. So

basically, what

amillennial eschatology is going to

do is, if you notice,

propose a much simpler structure

, based on what

the scripture speaks of when it

specifically mentions the two ages or the two

eras, the present age which would imply

the Old Covenant and the age of the gospel

and the new age, the new era, the

new heavens and the new earth that come from

the second coming of

Christ, with which the eternal state begins

.

¿Cuáles son entonces

básicamente las diferencias

entre estas diferentes posiciones?

Well, we could say in a

very basic way

that

both

dispensational

and historical premillennialism

affirm that Christ returns a second

time

before a literal millennium, 1000

literal years.

The postmillennial position,

for its part,

will sign, and there we can include

ammillennialism and postmillennialism.

Because? Because

amillennialism, which as I already told you

does not deny the millennium, but says, "We

are already living it," will affirm that

once this symbolic millennium is over

, Christ returns. The same with

postmillennialism.

Por eso podemos dividir

las cuatro posturas amplias

escatológicas en estos dos bloques. Those

who believe that Christ will return before the

millennium and those who believe that Christ will

return after the millennium.

God willing, so you don't get

anxious, we will be reviewing

these positions much more calmly and

peacefully throughout

our study. Así que no se preocupen

si de pronto fue mucho,

pero vamos a estar revisándolas, Dios

mediante, con más calma. Let me

now

briefly.

Okay, I've left it there.

Give it a second.

Permítanme ahora de algún de una manera

breve

señalar.

Ready. Perfect. Let me now

briefly point out

some weaknesses

of these eschatological perspectives,

which, well, may give us more or less

an idea of ​​where we will be

directing our study.

On the one hand, premillennialism,

particularly

historical premillennialism, although also

dispensational premillennialism,

can have several weaknesses, among

them

generating what we might call a theological anomaly,

because in its

design, if you recall,

there is a moment in the millennium, which

will be on the literal Earth,

historical and

dispensational premillennialism,

generates a theological anomaly because it

would imply affirming

that

resurrected believers in glorified and immortal bodies

coexist and govern

alongside natural human beings who

still possess

mortal and sinful bodies.

Esa sería una debilidad del

premilenialismo

histórico y dispensacional. This

implies that during that millennium,

resurrected and glorified believers will

coexist on earth

with unglorified people who still

have mortal bodies and live

tainted by the sin that dwells within them.

Realmente cuando leemos las escrituras

no vemos un apoyo bíblico

para justificar esa mezcla entre

creyentes resucitados y glorificados y

personas no glorificadas.

Pero además eso implicaría que después

de que Cristo regrese por segunda vez,

la muerte no sea completamente

destruida.

Eh, según Primera de los Corintios,

capítulo 15, la resurrección de los

creyentes que ocurre con la segunda

venida de Cristo

marca el fin del último de los enemigos,

la muerte. En ese momento, dice Pablo,

la muerte será destruida. Well,

premillennialism states that during that

earthly period of 1000 years,

death will continue to exist. That contradicts the

words of the apostle Paul in 1

Corinthians, chapter 15. For

death cannot reign after

the saints have been raised and death

itself has been destroyed.

Pero además

disminuye

la victoria gloriosa del segundo de la

segunda venida de Cristo.

Because? Porque en ese caso, en el caso

del premilenialismo, Cristo viene, se da

el periodo de 1000 años, todavía ocurren

muchas otras cosas antes del juicio

final y el estado eterno. This

implies that the second coming of

Christ is not the final climax of

redemptive history, but rather

a transition

that ends in another global armed rebellion

led by Satan at the end of the

1000 years.

Entonces le resta gloria a la al a la a

la segunda venida victoriosa de Cristo.

Pero además, y esto ya específicamente

en el premilenialismo dispensacional

propone una fractura del pueblo de Dios

que la Biblia no señala.

E el dispensacionalismo,

como les decía hace un momento, asume

que Dios tiene dos planes distintos para

dos pueblos separados, Israel y la

Iglesia.

But when we read passages like

Ephesians chapter 2, verses 14 to 16,

what Paul tells us is that Christ

broke down the dividing wall of hostility

to make both peoples one

. This in Christ. Así que la iglesia

es el verdadero Israel de Dios. If

you have your Bibles handy,

please join me in reading Galatians

chapter 6, verse 16.

Galatians 6:16 says there,

"And as many as walk according to this

rule,

peace and mercy be upon them and upon the Israel

of God."

y y perdón, perdón, estoy Sí, Gálatas y

y y Pablo le está escribiendo a un

pueblo

gentil,

no judío,

y a este pueblo le llama el Israel de

Dios. But the same thing the apostle Peter says, if you will

please accompany me there in his

first epistle, the

first epistle of the apostle Peter,

chapter 2, verse 9.

says there

but you, yes, you

Gentiles,

not Jews, Gentiles,

are a chosen race, a royal priesthood, a

holy nation, a people for his own possession, that you may

proclaim the virtues of him

who called you out of darkness into his

marvelous light. Todos estos son términos, mis

hermanos, que solo se aplicaban al

Israel del Antiguo Testamento.

Lo que significa que cuando el apóstol

Pedro se lo aplica

a los cristianos gentiles como ustedes y

como yo, lo que está diciendo es,

ustedes

son el Israel de Dios.

Entonces, esa fractura entre el Israel

étnico y la Iglesia

no es propiamente

bíblica, para decirlo de una manera

concreta. Esa es una objeción también

que se le hace al premilenialismo

dispensacional.

But there is also another weakness in that

system, in that perspective,

and that is that it implies a regression

to what the author of the letter to the

Hebrews calls shadows,

to that system of shadows of the Old

Testament. Because? Because if you

remember, after the end of the

church age, in the dispensational premillennial map

,

the dispensation of the Jewish people is reactivated.

Se reactiva e el el plan de Dios para el

Israel nacional.

This implies

the reconstruction of a physical temple

in Jerusalem,

which is a theme of

dispensationalism,

and with the reconstruction of the temple, the

reinstatement of

animal sacrifices during that literal millennium in which

the Jews would rule with Christ

on earth.

Well,

Hebrews clearly

tells us that

returning to the blood of bulls and

goats after the perfect

and definitive sacrifice of Christ is a

spiritual blasphemy, a degradation of the

work of Christ. Entonces, podríamos

decir que esa es una debilidad

de la posición premilenialista

dispensacional.

Regarding postmillennialism.

As for postmillennialism,

ah,

the New Testament uniformly describes

that the church

or church age

will be characterized by a

continuous tension between the growth of the

wheat and the tares until the end of the

world.

En el mundo va a crecer juntamente el

trigo con la cizaña. In other words, the

church age will live in that continuous

tension until Christ returns.

Pasajes como Segunda Timoteo 3, Segunda

Tesalonicenses 2 advierten claramente

sobre la apostasía,

tiempos peligrosos, la manifestación del

hombre de pecado o el anticristo. All

this immediately before the second

coming of Christ.

Por lo tanto, si ustedes recuerdan, la

posición del postmilenialismo es hay un

tiempo de persecución, pero luego se da

un tiempo

un una edad gloriosa, una edad de oro de

la iglesia. Well, these passages

in which he clearly warns us of

difficult times before the second

coming of Christ, we could say

are arguments against the

postmillennialist position.

Well, in a sense we could say that it

destroys the thesis that there will be a

golden age before Christ returns.

Pero también las Escrituras presentan la

aflicción

como la norma constante para el pueblo

de Dios hasta que Cristo regrese.

In other words, the Bible doesn't tell us that

afflictions are temporary while

we are on this side of eternity,

that they are limited to a

historical moment, but that the church will

overcome them

while it still lives here on this

earth, right?

Luke chapter 18, in fact, asks us

a

pointed rhetorical question. Dice, "Cuando

el venga el Hijo del Hombre, ¿haá fe en

la tierra?" Do you remember that question?

What does this entail? That's good, at that time

there will be intense spiritual pressure,

persecution instead of a

globalized evangelical triumph.

Pero además la posición postmilenialista

podríamos decir tiene otra debilidad y

es que

ah

la escritura nos enseña en palabras de

Jesús, que su retorno será inesperado.

Nobody knows the day or the hour. It will be

something that will practically take

everyone by surprise.

Well, as postmillennialism

teaches, what precedes the second

coming of Christ is a time of peace, of

tranquility for the church, of

expansion of the

gospel message.

So we could say that this

prolonged period of peace and

global church dominance

is a kind of anticipation

that would somehow lead us to

neutralize

or deny the

New Testament's constant exhortation to watch and

actively await Christ's return at

any moment, because then that

could already be anticipating it. Christ

will return at any moment now. I mean

, the

postmillennialist position. If we are already

experiencing peace, if the message of the

gospel is already spreading, then

the coming of Christ is near.

Therefore, we could say that it is

also a weakness of the

postmillennialist position. That is why,

if you ask me,

I have explained to you the four

perspectives,

but if you ask me, I consider

that the one that comes closest

to the biblical plan, to what the scripture

teaches in a clear and

simple way,

is the anmillennialist position.

On the one hand, because the clear passages

should illuminate the dark passages, not

the other way around.

And many of the other positions

do the

exact opposite hermeneutical exercise. They illuminate or

attempt to

interpret the clear passages

into the darkness of the most difficult ones.

You should already know that the

hermeneutical norm is the opposite.

And also

the word of God, my beloved, as

we were saying a moment ago, is directed

to people who were not necessarily

scholars, not necessarily

people with great

university degrees,

therefore it

was

revealed by God so that anyone

could understand it. And if you

recall, the eschatological map of

amillennialism is the simplest.

Present century, present age,

coming century,

mediated by the second coming of

Christ,

new heavens, new earth. The end of the

story.

I think it makes much more sense in light of the Scriptures

. The same applies if

we examine the different aspects of

this position, such as Satan bound. We see

that Christ speaks to us in Matthew chapter

12 of the strong man binding, the

stronger man binding the strong man. We

also clearly see the

structure of the two eras.

We also see in the speech, I believe it is from the

apostle Peter in Acts chapter 2,

where he tells us that Christ is already

reigning.

So I consider it to be the position

closest to the message of the

Scriptures. But well, my brothers, I don't

know, I want to

open up the space for questions at this moment. I don't

know if there are any questions,

comments, or feedback

regarding what we were reviewing,

watching, and considering tonight. Any

questions?

Yes, my brother Santiago.

Good evening, brothers. Hey, brother.

Good evening, my brother Santiago.

How are you?

Good. And you, brother?

Good, good, thank God. Tell us,

brother. Well,

you're now

taking a decisive position with the final conclusion,

and at the beginning, when you

were introducing the topic, you

also said that it was

simpler to understand

this subject of eschatology.

My question is, obviously, since one is

ignorant, can one

take

and defend a position with that determination,

or is there still some uncertainty because

you use a word like "

amillennialism" which is the closest to the

biblical perspective? It's like there's

still some space left. So,

basically, it's like this. If different perspectives have been maintained throughout the

history of the church

, can I take

a position so firmly that it is or

could generate some kind of error? I don't

know if I'm making myself clear,

my brother Santiago, it's a very,

very good question. Uh, thanks for asking.

Thank you for asking. I

try to be extremely careful with this issue

,

extremely careful. And that's why I said

a moment ago, if I do indeed take

a position, but that's also why I

said, and

tried, using the most

precise words possible, to say, I

believe, Julian, in my opinion,

that it is the position that comes closest to the

message of the Scriptures. Why do I

say it that way?

Because

there are clearly many genuine, true Christian brothers

and very wise men

who have dedicated their lives to the study of

the scriptures who hold

different positions, different perspectives.

Ah. Therefore, I could not say,

as I warned at the beginning, that these

men are going to be false teachers, or

that they have intentionally been

deceiving God's people.

Therefore, in a subject like

eschatology,

which I have to acknowledge has some

passages, and as we said at the beginning

quoting the apostle Peter, it certainly has some

difficult passages.

It's complex to take a position in

a certain way and say,

"This is definitely the position and

all others are wrong."

I think it's likely that

when Christ returns for the

second time, we'll get some

surprises. I

think it's likely. So,

what do all the positions

have in common? And that's what

should give us peace of mind

more than the details.

Note, what all positions

have in common is that Christ is coming back.

That's what we all have in common.

Regardless of our eschatological position,

what we all have in common is that Christ is

coming back. Where are the differences?

Whether he does it sooner or later.

before the millennium or after the millennium.

Those are the big differences we

have.

But what we all agree on,

we shake hands, we embrace, and we

say, "Amen, brother, it is Maranatha.

Christ is coming back, Christ is returning.

Let's see if it's before or after the

millennium. I believe we are already in the

millennium, Christ already reigns, and that the

millennium is not a literal 1,000 years.

And we are going to study it. We are going to

study it so that it is not a

baseless assertion. We are going to

study it, we are going to delve into

these positions in light of the

Scriptures throughout this study.

Remember, the purpose of

today's class was mainly to have an overview

, to give a

general overview of the four positions,

but we are going to delve into each of

them, and may the Lord grant that the

Bible sheds light on us and

allows us to see in more detail

in which position we can feel

more grounded when assuming an

eschatological stance.

My brother Santiago, I hope I have been able to

answer your good question more or less

.

Yes, sir. Thank you very much."

Perfect. Thank you, Brother

Santiago. In the order

the raised hands appeared here on the screen

. Nediker, my brother

Nediker,

we

met, Brother Nediker, in the

introduction, right?

Yes, sir. It's a

pleasure to greet you again.

Thank you, brother. Likewise.

Tell us.

Um, I wanted to ask, brother,

historically, of these positions,

which is the oldest?

And chronologically,

how old are the others, because I

've heard that some are, let's

say, relatively new.

Yes,

what a good question, my brother Nedicker,

thank you very much for asking it.

Well, in

very general terms, we could say

that

the position known as

historical premillennialism

is the position that has a dating,

a way of tracing it back

much earlier than the other three

positions.

Um, historical premillennialism, as I

was saying a moment ago, can be traced back to

the 2nd century

AD. Does that mean that

all Christians of the 1st century believed in

or held a dispensational position?

Excuse me, premillennialist,

right? Why?

Because even authors like Justin

Martyr, whom I mentioned a moment ago,

who wrote specifically in the

1st century,

that is, a very early period, even

he himself points out that not everyone

agrees with him on his

premillennialist position. This gives

us an idea

of ​​how complex eschatology is in

that sense. That is, there is

this hope that Christ will return, but the

details, the details are what

generate a bit of complexity.

So, Justin Martyr, already in the 1st century, is

going to say, "Well, I take a

premillennialist position,

but not everyone agrees with me." It is

worth mentioning that

theologians and Christian thinkers

of that time had a tendency towards

a literal reading of the

Scriptures.

They had a predilection for a

literal reading of the Scriptures.

That is why many of these

early Christian thinkers even went so far as to

propose the idea that at the Lord's Supper

the bread literally became flesh

and the wine

literally became blood because they had an

inclination to read the scriptures in a

literal way. So when they

read Jesus saying, "This is my

body and this is my blood," they

usually gave that literal interpretation.

Something similar happened with his reading of

Revelation, chapter 20. It was a

hermeneutical inclination typical of

theologians of that time. So,

historical premillennialism, let's say, is

the one with the oldest dating.

Dispensational premillennialism,

as I mentioned a moment ago, was born

specifically in the 19th century.

So, if the most

popular position today is the newest one. It's

the newest one. It was born in the 19th century.

Millennialism.

Millennialism.

Well, amillennialism will already

have an appearance

in the time of Augustine of Hippo.

Augustine of Hippo, who lived in the

5th century after Christ. Around

the 5th century, we can begin to see

the amillennialist position being proposed

by a titan of faith such as

Augustine of Hippo.

And then, we could say, this amillennialist position is revived, reborn

, resurfaced, reactivated

in the 10th century, in

the first period of the

Protestant Reformation,

specifically with Luther and John

Calvin.

Both reformers were, or embraced,

following Augustine, the

amillennialist position.

What happened between the 5th and 10th centuries?

Well, that period is historically

known as the middle

in which Roman Catholicism

will lean more towards a

historical premillennialist position,

following Justin Martyr and Papias.

So, that

Augustinian amillennialism, let's say

, is deactivated

until Luther and Calvin take it up again.

Postmillennialism,

for its part, would be widely

supported from the 17th and 18th centuries onwards.

This occurred in the context of what

Christian historians have known

as the great revival

led by Pastor Jonathan Edwards

in the United States. This was a

time when there was certainly

a very strong revival of the gospel,

especially in the United States.

which was led by this great

pastor and writer Jonathan Edwards.

So, from that

historical moment of what was

happening, the preaching of the gospel

was being spread in a

powerful way. They

were producing a

rich,

fruitful evangelical phenomenon in the United States.

Then, the postmillennialist position began to be considered

.

What is happening is glorious,

Christ is coming and then he begins to assume that

position. Let's say it's the result of

a particular historical context in the

17th century, and

so basically we could say that's

an overview

of how and when

each of these

positions emerged. My brother Ned, was

the answer clear? I hope so. I hope I have

n't said too much, talked too much, or

said too little.

No, no, brother, like always, right? Very

good. Brilliant. You know that you

learn a lot. Thank you so much.

Glory to the Lord. Thank you, my

brother Nediker,

my brother Jaciel Civira.

Good night.

Greetings, brother. Greetings.

How are you, my brother?

Thanks be to the Lord. Good. Thank you.

Where are you calling from?

Uh, I peed right here.

And which church do you attend?

In the grace of God.

Perfect. Perfect. In the middle one.

Yes sir.

Perfect. Tell me, my brother Jaciel.

Well, my question is more about the

course. Um, I wanted to know what

the evaluation method will be

.

Okay, my brother, that question,

uh, since I won't be in charge of the

course, that question

with Pastor Alejandro Castiblanco,

uh, you can resolve it more clearly

next week, God willing, uh, since

I'm not in charge of the course, then I did

n't do the scheduling of the

percentages and the methods and the

evaluations. They have an

assigned task for the next class,

God willing, but he can answer

that question better, my brother Jier.

Perfect. Thank you so much, my

brother.

To you, my brother, to you, my brother

Juan Berrío. Good evening, Juan Berrío

and Yes Monalve. Which Julian? Good or not?

Good, brother. We know each other.

Uh, I think from a distance, brother.

Well, hopefully it will be up close someday

. Yes, sir. Brother, uh, a

question

more focused on the development of the

course as well, and it is, I understand, or it is

my understanding, that

depending on the

eschatological approach one has, that has

some impacts

on the development of

covenant theology.

Well, one of the positions is

more unfavorable regarding that.

We'll address that topic soon, do

you know if we'll address that in

Yes, undoubtedly? Undoubtedly, my

brother Juan Berrío. Because?

Because the doctrine of the last

things or the study of the last

times,

as I was saying a moment ago, is

transversal to the entire Bible. It goes from

Genesis to Revelation. It

is not a doctrine of the New Testament

or even of the book of Revelation.

In fact,

eschatology,

we could say, is

a hermeneutical tool

for reading the Bible.

Therefore, it has a strong connection to

covenant theology.

Because?

Because

basically,

eschatology can be

understood in two ways:

by fragmenting the covenants

or by considering the covenants

as

additional steps in the same story

of redemption.

So,

if I have a position—and please

excuse me for

speaking so directly—but if I

hold a position like a

dispensational premillennialist,

that implies that I

understand the covenants in a fragmented way

,

because the

Old Testament covenants have nothing to do with the New Testament

covenant, especially since there is one

dispensation or plan of God for

ethnic Israel and another for the church,

for the Gentile people.

But if I take a position,

even

as a historical premillennialist,

postmillennialist, or amillennialist,

then I will have

a covenantal theology that is part of that eschatological understanding,

in which the

different covenants are not fragmentary,

but steps

that lead to the great step of the new covenant.

So yes, of course, an

eschatological position influences the way

we understand biblical covenants.

My brother Juan. Yes, tell me, my

brother Juan.

No, brother, thank you very much. Very light.

The answer was clear, my brother.

Yes sir. Yes sir.

Perfect. Perfect. Thank you, my

brother, for the question. I don't know if there are

any other questions, any other

comments. I know we're already 7

minutes late. So, well, I'll be

waiting if there are any other questions,

if not.

So, my brothers,

ah,

there's a task, there's a task. I'm going

to send them to the chat. I'll send them to you in the

chat in a moment, God

willing, so you have them and can start

making them. Thank you for

connecting. Thank you for your time.

I hope

today's session has been useful. May the Lord bless you,

have a good night.

Ciao ciao ciao.