About Messianic Protestant

            Summary of Fundamental Biblical Teaching

 

  The Bible is Protestant Christianity’s only source of doctrine and we hold certain primary beliefs to be the teaching of Scripture. Like Ezekiel’s ‘wheels within wheels’ (Ezek. 1), the Bible is a multi-faceted revelation from God on the whole of culture, made known over a long period of time to a specific people at set times in their history and penned by its many authors in diverse genre. It is therefore not readily amenable to finite propositional statements. However, in each era there may be different emphases and clarity required, and this list constitutes an incomplete summary of some primary biblical beliefs especially applicable in the twenty-first century. Christian institutions are apt to set in concrete the results of their founder’s understanding of doctrine, and as this process takes its course it usually becomes inflexible, often leading to prescription based on the resulting creed. Rather, toleration of diversity in biblical understanding should characterise the church of the Messiah. Revision of these statements should be expected when the church is led to a fuller understanding of Bible truth or finds better language in which to express the teachings of God's word.

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1. Holy Scriptures:
  The holy Scriptures, including the First Testament and New Testament, are the written Word of God (1 Thess. 2:13).  Men of God spoke and wrote in their own style and from their respective backgrounds and education as they were inspired by the Holy Spirit (2 Pet. 1:20-21). In this Word God has committed to man the knowledge necessary for salvation (2 Tim. 3:15-17). The Holy Scriptures are the revelation of his truth and will (Ps. 119:104-105). They reveal the principles for building Christian character, they are the test of experience, and they contain authoritative doctrine and the trustworthy record of God's acts in history (Jn.17:17; Heb. 4:12)). (2 Peter 1:20, 21; 2 Tim. 3:16, 17; Ps. 119:105; Prov. 30:5, 6; Isa. 8:20; John 17:17; 1 Thess. 2:13; Heb. 4:12.)

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2. The Nature of God:
  God is immortal, all-powerful, all-wise and ever-present (1 Tim. 1:17). He is infinite and beyond human comprehension yet known through his self-revelation (Eph. 4:4-6). He is forever worthy of worship, adoration, and service by the whole creation (Deut. 6:4-5; Rev. 14:7). God is the sovereign creator and sustains all creation (Rev. 4:11). He is just and holy, merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness (Ex. 34:6-7; Jn. 3:16).

   a) God is Open

  The classic philosophic picture of a God abiding outside of time, unaffected by the creaturely world, having an exhaustive foreknowledge of and a particularised plan for every fragment of the future, does not coalesce with much of the language of Scripture.

  God explains through Jeremiah that he will ‘change his mind,’ and his plan, according to the repentance or behaviour of people (Jer. 18; cf. Jonah 3:4-10). In Genesis 6:5-6 God expressed sorrow and grief over humankind’s wickedness and wanted to destroy them, but Noah’s exemplary life induced God to spare humanity. Even though Israel rejected God as their king, God reluctantly changed course as he allowed them to have a human king (1 Sam. 8). And Jesus’ parables in Luke 15 suggest that God experiences joy and compassion at the time of the repentance of his children.

  The Openness of God emphasises that human decisions do not exist until they are made. Therefore, attributing to God knowledge of decisions that do not yet exist, is not a tenable position. This is not to say that God does not have ultimate control over the future, only that he has permitted his children the privilege of participating in the ongoing human story. In allowing us this creativity, God is manifesting his sovereignty in a most loving way.

Jesus entered time and space in human form, was touched by the bleakness of humanity, felt compassion and empathy for us, and humbled himself to the point of death for our sins (Phil. 2:7-8). Since Jesus came to show us the Father (John 14:7-9), we should understand that the Father reacts to his fallen creatures in the same way Jesus did.

  Along with an awareness of a Cosmic Conflict pervading history, the understanding of the Openness of God explains that evil continues in our world partly because humanity has been gifted free will. However, God knows the end from the beginning and maintains ultimate control over the future, and has determined a just conclusion to this sin-filled world (Isa. 46:10-11).

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   b) Jesus the Messiah

  God became incarnate in Jesus and through Jesus all things were created, the character of God was revealed, the salvation of humanity accomplished, and the world judged (Lk. 1:35; Jn. 1:1-3, 14). Truly God, Jesus was also truly man (Col. 1:15, 19; Jn. 14:9). He lived and experienced temptation as a human being, but exemplified the righteousness and love of God (Heb. 4:15). He manifested the power of God through miracles and was attested as the promised Messiah (Jn. 10:25b). He suffered and died a substitutionary death on the cross for our sin, was raised from the dead and ascended to heaven on our behalf (2 Cor. 5:21; 1 Cor. 15:3-4). He will come again in glory for the final deliverance of his people and the restoration of all things (Acts 3:20-21); Col. 1:20).

    Life, Death, and Resurrection of Christ
  Jesus’ life of obedience to God's will, and his suffering, death, and resurrection, provides the only means of atonement for human sin, and those who by faith accept this gracious gift may have eternal life (Jn. 3:16; 1 Jn. 2:2; 4:10). The crucifixion is the centre and circumference of Christian doctrine (1 Cor. 15:3-4; Phil. 2:6-11) The atonement achieved through the cross is not just one belief within a body of Christian doctrine, it is the lifeblood running through all biblical theology. Every important truth is presupposed by the atonement, included in it, or arises from it. Every imperative to practice holiness flows out of Calvary (2 Cor 5:14-15; 19-21). The atonement vindicates the righteousness and graciousness of God's character (Isa. 53). The death of the Messiah is substitutionary and expiatory, reconciling and transforming (Rom. 4:22-25). The resurrection of Jesus proclaims God's triumph over the forces of evil, and for those who accept the atonement, assures their final victory over sin and death (Col. 2:15). It declares the Lordship of Jesus, before whom every knee in heaven and on earth will bow.

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   c) The Holy Spirit was active with the Father and the Son in creation, incarnation and redemption (Lk. 1:35; Matt. 3:16–4:1). Through the Holy Spirit the writers of Scripture were inspired, and Jesus’ life was filled with power (2 Pet. 1:21; Acts 10:38). Sent by the Father and the Son to be always with his children, he extends spiritual gifts to the church, empowers it to bear witness to Jesus, and in harmony with the Scriptures leads it into all truth (Eph. 4:11-12; Acts 1:8; John 14:16-18, 26; 15:26, 27; 16:7-13.)

    Spirit-led Life: It is the Holy Spirit who brings forth the fruit of love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control (Gal. 5:22-25). The Spirit draws us into harmony with God (Gal. 4:4-7). Led by the Holy Spirit we sense our need, acknowledge our sinfulness, repent of our transgressions, and exercise faith in Jesus as Lord and Saviour. This faith is the gift of God's grace. Through the Messiah we are justified, adopted as sons and daughters, and delivered from the lordship of sin (Tit. 3:3-7). Through the Spirit we are born again and sanctified, our minds are renewed, and God writes his law of love in our hearts (Jn. 3:3-8; Eze. 36:25-27). Abiding in Christ we have the assurance of salvation now and in the final judgement (Rom. 8:14-17). No longer do we need to live in the darkness and fear of evil powers, nor in the ignorance and meaninglessness of our former way of life. In this new freedom in Jesus we are called to grow into the likeness of his character (Eph. 6:17-18).

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3. Creation:
  The doctrine of creation by the power of God is foundational to all Christian thinking. God is creator of all things and has revealed in Scripture the account of his creative activity (Ps. 33:6, 9; Heb. 11:3). He established the Sabbath as a perpetual memorial of his creative work (Ex. 20:8-11). The first man and woman were made in the image of God as the crowning work of creation, given dominion over the world, and charged with responsibility to care for it (Gen. 1&2). The creation account in scripture is not a modern scientific account and the Bible has nothing to say about the age of the universe or the age of life on earth (Ps. 19:1-6; 104).

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4. Nature of Mankind:
  Man and woman were made in the image of God with individuality, and with the power and freewill to think and to do (Gen. 1:26; Ps. 8:4-5). Each is an indivisible unity of body, mind, and spirit, dependent upon God for life and breath and all else (Gen. 2:7). Mankind is mortal and subject to death until God, who alone is immortal, confers immortality on the saved at the Second Coming of Christ (Gen. 3:19; 1 Tim. 6:16; 1 Cor. 15:51-53). When our first parents disobeyed God, his image in them was marred, and they became subject to death (Gen. 3). Their descendants share this fallen sinful nature and its consequences (Ps. 51:3-5). But God in the Messiah, Jesus, reconciled the world to himself and by his Spirit draws all men to himself (Rom. 5:12, 15, 18; 2 Cor. 5:19, 21). Created for the glory of God, they are called to love and serve him and one another (1 Jn. 4:7-8).

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5. God’s Chosen People:

The Bible is a collection of many stories but there is one overarching story which forms the background to many others. This is the story of God’s people Israel, established through the calling of Abraham, to be the answer to the larger problem of the failure of mankind (Gen. 18:19). God chose Abraham and made an everlasting covenant with him and his descendants (Gen. 12:1-7). God chose (elected) one people among many to bring his blessings to mankind, and predestined this corporate group to be saved (Ex. 19:5-6; Deut. 14:2). Jesus came as Messiah of this people in order to save the world. He accepted the authority of Jewish law, lived as a Jew, and recognised Israel, to whom the covenant and promises had been given, as the “sons of the Kingdom.” In Isaiah 40–66, time and again God declares his enduring love for his chosen people and his intention to restore them.

However, the leaders and many within national Israel repeatedly failed to fulfil their role as God's people, and finally many rejected their Messiah, Jesus. God subsequently rejected those who rejected his son (Matt. 21:44). God rejects those in Israel who reject Jesus, and others who believe will be incorporated into a 'spiritual' remnant of Israel (Matt. 8:8-12; 21:43; Eph 2:11-14, 19; 3:6; Rom. 9-11).

If you choose Christ as your saviour and join yourself with his people, then you are part of the predestined group (Eph. 2:11-14). God promised descendants and land to Abraham, and that all mankind would be blessed through his seed (Gen. 15:1, 5-20), who was Jesus (Gen. 17:6-11; 22:1-18). All who have faith in Jesus are children of Abraham by faith, and heirs of all the promises to Abraham (Gal. 3:6-9, 28-29).

  The Church is the community of believers who have been adopted into the Messiah, and therefore are contiguous with the faithful remnant within the community of Israel (Rom. 9:4, 26; Gal. 3:26; Rom. 8:15). The Church confesses Jesus as Messiah, as Lord and Saviour, and joins together in worship, in fellowship, for instruction in the Word, for the proclamation of the gospel and for service to all mankind (Matt. 28:19-20). As pictured in the New Testament, the Church is congregational and has no hierarchy of power. Its leaders are those recognised as possessing the gifts and fruit of the Spirit in special measure, and demonstrate that they are committed to Jesus' example of servant-hood (Eph. 4:11-16; Col 3:9-15; Rom 12:4-8; 1 Cor. 12:12-14). 

  In this assembly, Paul's counsel about the dissolution of all barriers in Christ is clear – distinctions of race, culture, learning, class, gender, and nationality must not be divisive, and we are to serve each other without partiality or reservation (Gal. 3:28; Col. 3:11). The church is the body of Christ, of which Jesus himself is the head (Eph. 1:22-23). The church is the bride for whom the Messiah died (just as Israel was seen in the Older Testament as the bride of Yahweh) that he might sanctify and cleanse her (Eph. 4:1-4; 5:23-27).

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6. The Covenant:
  God made a covenant (singular) with the fathers (plural) (Heb. 8:9). There has only ever been one covenant between God and his people, and the Messiah is the mediator (Acts 3:25; Ps 105:8-11). The essence of the covenant is expressed in these words, “I will be their God and they shall be my people.” (Ex.6:7). God took the initiative to deliver Israel (and all who subsequently had faith in him), from bondage, caring for them, and giving them laws to observe as citizens of his kingdom (Ex. 20:2; Deut. 4:13).

   a) The Terms of the Covenant:

  The historic covenant with Israel is the medium of Christ’s deliverance for all people in his death and resurrection. As part of the chosen people, followers of Christ are covered by this same covenant renewed in the blood of Jesus (Heb. 8:6).  Deliverance is wrought through Christ’s life, death and resurrection, a fulfilment of the sacrifices of the sanctuary and of the life and history of Israel (Rom. 8:3-4; Heb. 8:8-10). Christ is the fulfilment of the covenant to Israel, and he taught that the same law, teachings, and all the promises to Israel, apply to us (Matt. 5:17-20). The commandments have their fullest explanation when viewed through the life and teaching of Jesus and the apostles. They express God's love and purposes concerning human conduct and relationships and are binding upon all humankind (Ex. 20:1-17; Deut. 28:1-14; Jn. 15:10). Observing them shows our love for the Lord and our concern for our fellow men (Matt. 22:36-40). Salvation is all of grace and is evidenced by obedience to the will of God (1 Jn. 5:3).  

   b) The Signs of the Covenant:

     i) The Seventh-day Sabbath: After his creative activity God rested on the seventh day and instituted the Sabbath for all mankind as a memorial of creation (Gen. 2:1-3). The fourth commandment of God's law commemorates the creation by the observance of the seventh-day as a day of rest, worship, and ministry (Ex. 20:8-11), which is also in harmony with the teaching and practice of Jesus, the Lord of the Sabbath (Mk. 2:28; Lk. 4:16). The Sabbath is a day of delightful communion with God and one another (Isa. 58:13-14). It is a symbol of our redemption in Christ, a sign of the covenant and of our sanctification and allegiance, and a foretaste of our eternal rest in God's kingdom (Ex. 31:13-17; Eze. 20:12, 20; Isa 56:6; Heb. 4:1-11).

     ii) Baptism:
By baptism we confess our faith in the death and resurrection of Jesus the Christ, and testify of our death to sin and of our purpose to walk in newness of life (Rom. 6:3-5). In this way we acknowledge Jesus as Lord and Saviour and are received as members by his church (Acts 16:30-33). Baptism is a symbol of our union with the Messiah, the forgiveness of our sins, and our reception of the Holy Spirit (Acts 2:38; 22:16). It follows instruction in the Scriptures, acceptance of their teachings, evidence of repentance, and is practised by immersion in water (Matt. 28:19-20).

​     iii) Lord's Supper:
The Lord's Supper is a participation in the symbols of the Passover. The Messiah, Jesus, became our Passover when he died on the Cross, as Paul says, “Christ our Passover has been sacrificed.” (1Cor. 5:7). The bread and wine are representative of the body and blood of our Lord and Saviour (1 Cor. 10:16-17; 11:23-26). As we partake in this experience of communion, we joyfully proclaim the Lord's death until he comes again (Matt. 26:17-19, 26-29; Jn. 6:48-51). Preparation for the Supper includes self-examination, repentance, and confession. The communion service is open to all believing Christians.

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7. Spiritual Gifts and Ministries:
  God bestows upon all members of his church spiritual gifts which each member has the privilege of employing in loving ministry for the common good of the church and of humanity (Rom. 12:4-8). Given by the Holy Spirit these gifts include faith, healing, prophecy, proclamation, teaching, administration, reconciliation, compassion, and service for the help and encouragement of others (1Cor. 12:7-11). Some members are called of God and endowed by the Spirit to function in pastoral, evangelistic, apostolic, and teaching ministries, to equip the members for service, and to foster unity of the faith and spiritual maturity (Eph. 4:11-13; 1 Cor. 12:27-31; 1 Tim. 3:1-13).

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8. Christian Behaviour:
  For the Spirit to recreate in us the character of our Lord we involve ourselves in those things which will produce Christ-like purity, health, and joy in our lives. We are called to think and act in harmony with the principles of heaven.

   a) Christian Guardians:  The test of the mature believer is stewardship – the awareness that every talent, every moment of time, all money, the blessings of the earth and its resources, and every opportunity of life are God's gift and to be used for his glory (Gen. 1:26, 28; 2:15). The tithe is but the beginning of the Christian's financial response to the good news, and true custodianship includes treating the body, along with all of earth's resources, as God's property (Mal. 3:8-12; 1 Chron. 29:14; Matt. 23:23). We acknowledge God's ownership by returning tithes and giving offerings for the proclamation of the gospel and the support of his church as a privilege given to us by God, and we rejoice in the blessings that come to others as a result (1Cor. 9:9-11, 14; 2 Cor. 8:1-15).

   b) Custodians of the Body:  Christians take seriously the verse: "So, whether you eat or drink, or whatever you do, do everything for the glory of God." (1 Cor. 10:31). We have been created physical beings by God and placed on a physical planet, and we are to care for our bodies intelligently (Ex, 20:9-10). In the beginning God gave mankind the most healthful diet, and we will benefit greatly by adopting a lifestyle including this diet, adequate exercise and rest, and abstaining from alcoholic beverages, tobacco, illegal drugs, and the irresponsible use of legal drugs (Gen. 1:29, 2:15, 3:18-19; 1 Cor. 6:19-20; 10:31; Lev. 11:1-47). We are to engage in whatever brings our thoughts and bodies into the discipline of Jesus, who desires wholesomeness, joy, and goodness (Eph. 5:1-20; Phil. 4:8; 2 Cor. 6:14-7:1; 1 Pet. 3:1-4).

   c) The Kingdom of God: Of the many themes in the Bible, it may be said that the kingdom of God, or the reign of God, is one of the overarching and unifying themes for both testaments (Ps. 95:3, 6; Mt. 25:34). God called Abraham to be a great nation, not a religious denomination (Gen. 12:2-3), accentuating that the kingdom encompasses a cultural completeness. The kingdom of God is the central theme of Jesus’ teaching, as emphasized in the synoptic gospels. The person of Jesus as Messiah is the centre of all that is announced in the gospel concerning the kingdom, which Jesus announced as present here and now (Luke 17:20-21; Rev. 1:6), but which will be consummated when he comes again (Mk. 1:15; Matt. 25:31-46; Rev. 11:15). In the broadest sense, the kingdom of God is God’s supreme sovereignty—his reign over all the world. That reign is now partially and provisionally manifest in the Church and in the life of each believer as they submit to God’s Word and will. The principles of the kingdom have spiritual, social and political implications here and now, and the subjects of the kingdom recognise that all the earth is the Lord’s territory which will be reclaimed by him for his subjects when the kingdom is consummated and all humanity is in submission to his rule and reign. (Gen. 12:7; Rom. 4:13; 1 Cor. 6:9-10; 1 Cor. 15:24-28). The secret of belonging to the kingdom lies in belonging to Jesus (Col. 1:13; Mt. 7:21-23), and emulating the principles and praxis evidenced in Jesus’ teaching and life (Matt. 5:19, 20, 39-47).

   i) The Kingdom of God and War:  Although God created a peaceable world, humanity chose the way of unrighteousness that led to violence (Gen. 3-11). The Hebrew Scriptures contain the original vision and hope for peace and justice in this world (Isa. 2:2-4 (3) Lev. 26:6; Isa. 31:1; Hos. 2:18). However, God's way of peace is most fully revealed in Jesus’ life, death and resurrection, which has given us peace with God (Luke 2:14; 1 Cor. 15:54-55; Rom. 5:10-11; Eph. 2:11-18), has reconciled us to God and has entrusted to us the ministry of reconciliation (2 Cor. 5:18-21). Jesus taught love of enemies, forgiveness (Matt. 5:44; 6:14-15), and when threatened he chose to resist with love, and gave his life rather than fight (Matt. 26:52-53; 1 Pet. 2:21-24). As disciples of Jesus and citizens of his kingdom, the Spirit empowers us to love our enemies, to forgive rather than seek revenge, to resist evil with love, and abhor violence (Matt. 5:3-12 (9) Matt. 5:39; 1 Cor. 6:1-16; Rom.). Violence is not the will of God for His people, including war between nations, hostility among races, and classes, and capital punishment. Jesus actions show that his servants should not prepare for war, nor participate in the violence of war, and they should give their ultimate allegiance to the God of grace and peace who sustains them in the glorious hope of the peaceable reign of God (Isa. 11:1-9). We leave recompense to God alone (Deut. 32:35; Rom. 12:19).

   d) Marriage and the Family: Marriage was divinely established in Eden and affirmed by Jesus to be a lifelong union between a man and a woman in loving companionship (Gen. 2:18-25). Mutual love, honour, respect and responsibility are the fabric of this relationship, while the Bible also celebrates the joy of sexual relations within marriage (Eph. 5:21-33; 1 Cor. 7:3-4; Song 7:11-13; 6:2-3; 8:14). The marriage relationship is to reflect the love, sanctity, closeness, and fidelity of the relationship between Jesus and his church (Eph. 5:25-27). Jesus admonished us not to be unequally yoked with unbelievers (2 Cor. 6:14). Jesus accepted Moses’ regulation of the grounds for divorce, and emphasised the spirit of the law rather than the letter (Matt. 19:3-9; Deut. 24:1-4). If you divorce a partner for trivial reasons, to marry another, it is tantamount to adultery. God blesses the family and intends that its members shall assist each other toward complete maturity in Christ, and by their example and words parents are to teach their children to love and obey the Lord (Ex. 20:12; Eph. 6:1-4; Deut. 6:5-9).

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9. The Cosmic Conflict:
  All humanity is now involved in a great battle between good and evil, centring on Jesus and Satan, regarding the character of God and his sovereignty over the universe (Isa. 14:12-14; Ezek. 28:12-19 – note that these texts reference human kings in the first instance, who ultimately mirror the character of Satan). This conflict originated in heaven when a created being in self-exaltation became God's adversary, Satan, and led a portion of the angels in rebellion (Rev. 12:7-9, 12-17). He introduced a spirit of rebellion into this world when he led Adam and Eve to sin (Gen. 3; Gen. 6-8; Rom 1:18-21). Observed by the whole creation, this world became the arena of the universal cosmic conflict (1Cor. 4:9), from which God will ultimately be vindicated and the whole creation better understand the infinite and holy love of the Creator (Rom 8:18-23; Rev. 5:9-12).

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​10. Eschatology (the last things)

   a) Second Coming of Christ: The second coming of Christ is the blessed hope of the church, the grand climax of the gospel (Titus 2:13; John 14:1-3). The Saviour's coming will be literal, personal, visible, audible and worldwide (Rev. 1:7; Acts 1:9-11; Matt. 24:30). When He returns, the righteous dead will be resurrected, and together with the righteous living, will be glorified, but the unrighteous will die (1 Thess. 4:13-18; 1 Cor. 15:51-55). Christ's coming is imminent, but the timing has not been revealed, and we are exhorted to be ready always (Matt. 24:43-44; 1 Thess. 5:2). The Bible does not teach a secret rapture.  

   b) Death and Resurrection: The wages of sin is death, but God, who alone is immortal, will grant eternal life to the redeemed (Rom. 6:23; 1 Tim. 6:16). Until that day death is an unconscious state of "sleep" for all the deceased (Jn. 11:11-14; Eccl. 9:5). "God gave us eternal life, and this life is in his Son. Whoever has the Son has life; whoever does not have the Son of God does not have life." (1 John 5:11,12, 28-29). When Jesus, who is our life, appears, the resurrected righteous and the living righteous will be caught up to meet their Lord in the air (1 Thess. 4:15-17; 1 Cor. 15:51-53). The second resurrection, that of the unrighteous, will take place after the millennium (Rev. 20:4-5).

Executive Judgement: Those who reject the love of God and life in him, will “perish,” (John 3:16). God’s judgement on sinners is everlasting separation from him in death (1 Thess. 1:6-9; 2:8). Those who have accepted the gift of salvation in Christ do not need to fear the judgement, as they have passed from death to life in acceptance of Jesus’ sacrifice on the Cross (Jn. 3:36; 5:24; Rom. 5:8-9; 1 Cor. 4:5). For those who finally reject the mercy of God, there will be an executive judgement when Christ comes again (Acts 17:31; Rev. 20:7-15).

The everlasting fires of hell are the same as the everlasting fires that destroyed Sodom and Gomorrah – everlasting in their effects but not in their duration (Jude 1:17). The "Second Death" is everlasting in duration.
The idea of eternal physical torment for the lost, along with the idea of an inherently immortal soul, separate to the body, which flies to heaven at death, is pagan and came into the church during the Middle Ages.

   c) Our Eternal Reward: The idea that heaven is the reward and eternal destination of the righteous is at least 1,500 years old and is held by the great bulk of Christianity, but this is not taught in an organic way in Scripture, nor is it supported by a single text or passage. Scripture does teach that the rewards and treasures of salvation are held for us in heaven (Matt. 6:20; 1 Pet. 1:4), but the organic teaching of Scripture is not that humans go to God or heaven, but that God comes to us, and that he will bring the rewards of everlasting life to us when he returns to earth at his second coming (Rev. 21:1-3).

The Older Testament teaches that the reward of the righteous was to be on a renewed physical earth (Isa. 11:1-9; 65:17, 21-25), and says nothing about the righteous living in heaven, which is a platonic concept, introduced into Medieval Christianity. Mankind was created to inhabit ‘space-time’ (a physical universe, Gen. 1:26), and the eternal future of saved mankind is pictured in the same dimensions (Acts 3:21; 2 Pet. 3:13; Rev. 21:1-4).

The context of John 13:33–14:23 is that of Christ going to the Cross to procure a place for his people in the Father's household, and has nothing to say about building mansions. 1 Thess. 4:16-17 (cf. Mat. 24:31) states we will be gathered to meet Christ in the air, but says nothing about going to heaven after, and the details of the Millennium are so brief that we cannot extrapolate much from them in this regard (Rev 20:1-15).

   d) The End of Sin and the New Earth: The millennium is when Jesus will reign with his saints between the first and second resurrections. John says this reign will be on earth (Rev. 5:9-10). At its close the unrighteous dead will be resurrected and will make a final attempt to challenge God’s reign, but fire from God will consume them and cleanse the earth (Rev. 20:7-10). It will destroy the evil angels and all sinful mankind, but is finite. The universe will then be free of sin and sinners forever. The new earth will be the everlasting home of the redeemed, a perfect environment for life, love, joy, and learning in His presence forever (Matt. 5:5; 2 Peter 3:13; Isa. 35). God Himself will dwell with His people and suffering and death will have passed away (Rev. 21:1-5; 22:1-5). The cosmic conflict will be ended, and sin will be no more. All things will declare that God is love; and he shall reign forever.