In 1 Corinthians 6:2, Paul
writes that "the saints shall judge the world." In the context, the
"saints" to whom Paul is referring are those who believed his
evangel, and who are consequently members of the body of Christ. The word
"judge" simply conveys the idea of reigning over, and making
decisions concerning, those in a subordinate position. But to what does the
"world" which the saints will be judging refer?
We know that Israel's ministry during the eons to come will
involve the nations on earth (Zech. 8:20-23). We're told that the faithful
saints of Israel are going to be ruling over the nations as priests and kings,
and "shepherding them with an iron club" (Rev. 2:26-27; 12:1-2, 5). Ever since God promised to bless
"all the families of the earth" in Abraham's offspring (Gen. 12:1-3),
and to give to Abraham and his offspring "all the land of Canaan for an
eonian allotment," (Gen. 17:7-8; 48:4), the expectation of believing
Israelites has been terrestrial in nature. With the only exception being
certain prophecies concerning the Messiah in which an ascension to heaven is
implied (Psalm Psalm 16:10-11; 68:18; 110:1; Daniel 7:13), nowhere in the
Hebrew scriptures is heaven ever said to be the future home of any human being.
It is on the earth - not in heaven - that believing Israelites expected to live
and reign during the reign of the Messiah (Jer. 23:5-6; Jer. 31:1-40;
Isa. 61:1-62: 12; Isa. 65:17-24; Ezek. 36:24-38; Mic.2:12-13; Zech. 14:8-20;
cf. Rev. 20:6). We further read that the reign of the Messiah and of the faithful
within Israel will be characterized by peace and harmony on the earth (Isa.
2:1-4; 11:6-9; 14:3-7; Isa. 35:6-7, 32:15, 35:1; Isa. 51:3; Isa. 65:25; Amos
9:13).
When we come to the Greek scriptures, we find that this
"earthly" thread continues: it was "the land" (or
"earth") - not heaven - which Christ promised the meek they would
enjoy as an allotment (Matthew 5:5), and it was over the twelve tribes of
Israel that Christ promised his disciples they would judge after he returned to
earth to sit on the "throne of his glory" (Matt. 19:28). Even when
Christ speaks of rewards in heaven (Matt. 5:12), he doesn't say anyone will be
going there to receive their reward. Rather, it is after Christ has returned to
earth and begun his reign that the faithful will be recompensed (Matt. 16:27;
Rev. 22:12). In Revelation, John also speaks of the saints as reigning "on
the earth" (Rev. 5:9-10). Even the "celestial Jerusalem" that we
are told God has made ready for the men and women of faith referred to in
Hebrews 11 (see Heb. 11:10, 16; 12:22) - and in which faithful Israelites will
be reigning as kings (Rev. 21:9-14; 22:3-5) - is not going to be in heaven during the last and greatest
eon, for John twice describes the city as "descending out of heaven from
God" (Rev. 21:2, 10).
But what about the saints in the body of Christ, to whom Paul
wrote? What will we be doing during these future eons, while Israel is ruling
over the nations on the earth? Although Paul doesn't provide us with much
detail, the little that he does say suggests that our role will, in
some respects, resemble that of Israel's. At least part of our role will
involve ruling and reigning with Christ in the kingdom (2 Tim. 2:12). Reigning
with Christ is likely the special "allotment" that Paul had in mind when
he warned that some believers wouldn't be "enjoying the allotment of the
kingdom of God," because of how they lived (Gal. 5:21; 1 Cor. 6:10). So
again, reigning certainly seems to be part of what (at least some) saints in
the body of Christ will be doing during the eons to come. But where - and over
whom - will we be reigning?
The Greek word translated "world" in 1 Cor. 6:2 is kosmos,
and means "system" or "something ordered." A.E. Knoch
defines it as "an orderly arrangement." Strong's Concordance defines kosmos as "the
world, universe; worldly affairs; the inhabitants of the world; adornment."
Although kosmos is often used in reference to the
inhabitants of the earth, or to the constitution of human society (especially
considered in its present, "fallen" state), the word does not, in
itself, necessarily refer to the earth, or to the human inhabitants of the
earth. In the LXX (the Greek translation of the Hebrew Scriptures), the
word means the "host" (stars) of heaven (see Gen. 2:1; Deut. 4:19;
17:3; Isa. 24:21). In 1 Pet. 3:3, kosmos refers to a woman's adornment. Kosmos could also be used to refer to the
entire cosmological created order (i.e., the universe), embracing both the
heavens and the earth (see Isaiah 13:10 in the LXX, as well as Acts 17:24; Rom
1:20; Eph. 1:4; Heb. 4:3; 1 Pet. 1:20; 2 Pet. 3:5-7; Rev. 13:8).
When understood in this broader, cosmological sense of the entire created order or "system," the earth is not the only part or aspect of the kosmos, or world. It is only a relatively small part of it. So allowing the possibility that Paul had in mind the "cosmological created order" (and, by implication, the beings who inhabit it) when he used kosmos in 1 Cor. 6:2 (as I think is reasonable), let's consider the following question: Did Paul have in mind the entire kosmos, or only a certain part or aspect of it? That is, did Paul have in view the terrestrial aspect of the kosmos, the heavenly/celestial, or perhaps both? To determine what exactly Paul had in mind here, we must consider both the immediate context of this passage as well as the larger context of Paul's letters.
When understood in this broader, cosmological sense of the entire created order or "system," the earth is not the only part or aspect of the kosmos, or world. It is only a relatively small part of it. So allowing the possibility that Paul had in mind the "cosmological created order" (and, by implication, the beings who inhabit it) when he used kosmos in 1 Cor. 6:2 (as I think is reasonable), let's consider the following question: Did Paul have in mind the entire kosmos, or only a certain part or aspect of it? That is, did Paul have in view the terrestrial aspect of the kosmos, the heavenly/celestial, or perhaps both? To determine what exactly Paul had in mind here, we must consider both the immediate context of this passage as well as the larger context of Paul's letters.
The Broader Context
When we consider the larger context of Paul's letters, we find
that the eonian expectation of those who believe his evangel and become members
of the body of Christ is not terrestrial in nature. According
to Paul, the eonian destiny of the saints in the body of Christ is "in the
heavens" and "among the celestials," not on the earth. In 2 Cor.
5:1 Paul says to members of the body of Christ, "For we are aware that, if
our terrestrial tabernacle house should be demolished, we have a building of
God, a house not made by hands, eonian, in the heavens." Why would Paul
specify our present body as "terrestrial" if our future home will be
just as earthly as our present home? It seems clear that, by calling our
present body "terrestrial" (earthly), Paul is drawing a contrast between it and our future body. By
specifying our present body as "terrestrial," Paul is
distinguishing the realm for which it is suited from the realm for which our future body will be suited. As if to make sure his
readers "get it," Paul goes on to speak of our future body - and
consequently our future life - as "eonian, in the heavens."
This earth is the realm for which our present, mortal body is suited. But as
member of the body of Christ, the realm for which our future immortal body is
suited - the realm in which we will enjoy "eonian life" - is "in
the heavens." Moreover, Paul writes that our future "home" is
where the Lord is, presently (2 Cor. 5:8-9) - i.e., heaven.
Consider also Phil 3:19-21, where Paul speaks of the "enemies
of the cross of Christ" as being disposed "to the terrestrial."
Paul goes on to say, "For our realm is inherent in the heavens, out
of which we are awaiting a Savior also, the Lord, Jesus Christ, Who will
transfigure the body of our humiliation, to conform it to the body of His
glory, in accord with the operation which enables Him even to subject all to
Himself." The words "in the heavens" refer to an
actual location, as is evident from the fact that it is the "realm"
from which Christ will be descending when he comes to vivify us. The heavenly
location in which Christ is now present - and from which we're told he will be
descending (1 Thess. 4:16) - is the realm that the body of Christ is destined
for, and will be brought to when Christ returns for us (and notice that nothing
is said about us coming back down to earth in 1 Thess. 4:16-17; it is on the
earth that God's indignation is going to be poured out during the "day of
the Lord," and Paul tells us that the body of Christ is not appointed for
this). We see a similar contrast between being disposed to the terrestrial vs.
being disposed to the celestial (where our future home is) in Col 3:1-4. And
earlier, Paul wrote that our expectation is "reserved for [us] in the
heavens" (Col 1:5), since that's where our "realm" or
"citizenship" is.
We also read that members of the body of Christ are blessed
"with every spiritual blessing among the celestials" (Eph. 1:3), and
that we are to be seated "among the celestials, in Christ Jesus, that, in the oncoming eons, He [God]
should be displaying the transcendent riches of His grace in His kindness to us
in Christ Jesus" (Eph
2:6-7). Being vivified, roused
and seated together among the celestials is our eonian destiny as members of
the body of Christ. [Note: Paul's
use of the present tense here is, I believe, an example of the figure of speech known as
"prolepsis." According to this figure of speech, something that is future is spoken of as though it has
already taken place (or as if it were already present) in order to emphasize
the certainty of its taking place. Other examples
of this figure of speech can be found in Matt
18:17; John 14:16-17 (cf. 16:7); John 17:11 (cf. 16:28); John 17:24 (cf. v. 5);
Rom 4:17; 2 Cor. 5:1; Eph. 1:22; 1 Thess. 2:16 (cf. 2 Thess. 1:5-9); 2 Tim.
1:10; 2 Tim. 4:6; and Heb. 2:8. In each of these verses, future realities are
spoken of as if they had already taken place because of the certainty of their
ultimately occurring]. Finally, Paul
referred to the kingdom in which he expected to reign as being a
"celestial kingdom" (2 Tim 4:18). Although this verse wouldn't, by
itself, be conclusive evidence that Paul expected to be in the heavens rather
than on earth during the eons to come, it does confirm what he clearly reveals
elsewhere as being his expectation. Thus we see that, from the larger context
of Paul's letters, our eonian life as saints in the body of Christ will be
"in the heavens" and "among the celestials," rather than on
the earth, and among terrestrial beings.
The Immediate Context
Having considered the larger context of Paul's letters, let's now
return to Paul's words in 1 Cor. 6:2. Does the immediate context indicate that
the "world" (kosmos) which the saints to whom Paul wrote will
be judging (i.e., reigning over and making decisions concerning) is the
heavenly/celestial aspect of the cosmological created order? I think what Paul
says in verse 3 answers this question in the affirmative. There, Paul writes
that the saints "shall be judging messengers" (or "angels").
What Paul says in this verse should, I believe, be understood as
clarifying/specifying what he meant in the previous verse. Since Paul speaks of
judging "messengers," it can be
reasonably inferred that the aspect of the kosmos he had in view - and which is in need
of being "judged" by the saints in the body of Christ - is the
heavenly/celestial realm.
Scripture is clear that the heavenly realm includes both
good and evil celestial beings. We know that many of the celestial
beings/messengers in heaven serve, obey and worship God (Heb. 1:14). And just
as they are now subordinate to, and under the authority of, Christ (Heb. 1:4-6;
1 Pet. 3:22), so they will be under the authority of those who constitute his
"body" during the eons to come (Eph. 1:20-23). But in Ephesians 6:12
we read of another class of celestial beings. There, Paul writes that "it
is not ours to wrestle with blood and flesh, but with the sovereignties, with
the authorities, with the world-mights of this darkness, with the spiritual forces of
wickedness among the celestials." Thus, in addition to the holy
celestial beings who presently serve and obey God, the "angels" or
"messengers" that Paul had in mind in 1 Cor. 6:3 may also be
understood as including those celestial beings who are, at present, hostile
towards humanity, and aligned with Satan - i.e., the wicked, high-ranking
celestial being whom Paul refers to as "the god of this eon" (2 Cor.
4:4). The apostle John even refers to the celestial beings who will be fighting
alongside Satan ("the dragon") as his "messengers" or
"angels" (Rev. 12:8). Thus, it would seem that one of the roles of
the body of Christ during the eons to come will be judging this class of
celestial beings.
As noted earlier, Paul writes that, when we're seated among the
celestials during the oncoming eons, God will be "displaying the
transcendent riches of His grace in His kindness to us in Christ Jesus"
(Eph. 2:7). That is, God's kindness toward us during these future eons is going
to be putting the transcendent riches of his grace on display. But for whose
sake is God's grace going to be on display? Well, when Paul says "the
celestials," he probably has
in mind celestial beings here - i.e., the sort of beings mentioned in Eph 3:10
and 6:12. They're said to be "celestials" because of the realm for
which they were created by God (i.e., the heavens, where Christ is now). These
are likely the beings to whom God will be displaying his grace in his kindness
to us during the eons to come. Paul also says that the body of Christ exists so
that God can make known to "the sovereignties and authorities among the
celestials the multifarious wisdom of God, in accord with the purpose of the
eons" (Eph. 3:9-11). In other words, one of the primary reasons the body
of Christ exists is so that the "celestials" may learn something
about God's grace and wisdom that they (apparently) don't already know or fully
understand.
Objection: After
revealing that believers are going to be snatched away by Christ to meet Him in
the air, Paul writes in 1 Thessalonians 4:18, "And thus shall we always be
together with the Lord." Since we know that Christ is going to be on the
earth for at least some (perhaps much) of the time during the eons to come,
wouldn't it follow that the saints in the body of Christ will be on the earth
as well? Otherwise, how could it be said that we will "always be together
with the Lord?"
Response: In
response to this objection, let's first consider the word "thus" (houtōs).
This word literally means "the-same-as." Strong's concordance defines
it as meaning, "in this way." The word occurs frequently in the
scriptures; one example is in Matthew 5:12, when Christ told his disciples,
"For thus (houtōs)
they persecute the prophets before you" - that is, in this way were the prophets before them
persecuted. So Paul is saying, "And in
this way shall we always be
together with the Lord." So the question we need to ask ourselves is,
"in what way shall we always be together with Christ?"
Before we try to answer this question, let's look at the word translated
"together with" (sun). Strong's defines sun as follows: "A primary
preposition denoting union; with or together (but much closer than meta or para),
that is, by association, companionship, process, resemblance, possession,
instrumentality, addition, etc.: -
beside, with." Similarly,
A.E. Knoch says this word denotes "a more intimate association than that
expressed by with."
Now, let's assume that by "thus...together with" Paul is
referring to our physical/spatial proximity to Christ when we meet him in the
air. That this interpretation of Paul's words is untenable should be evident
from the following consideration: if Paul had spatial proximity in view here,
then he would be saying that, however physically close a person is to Christ
when they meet him in the air, that person will remain in that same spatial
proximity to Christ for the entirety of his or her existence! Given the
absurdity of this conclusion, it's highly unlikely that Paul was talking about
our spatial proximity to Christ here. It's more likely that by "together
with" Paul has in mind our intimate, relational union with Christ, as
members of his body.
Since it's unlikely that Paul is talking about our
physical/spatial proximity to Christ, then in
what way shall we always be
"together with" - that is, in intimate, relational union with - the
Lord? Well, we know Paul isn't talking about our remaining forever in the
air/in the clouds after we're snatched away from the earth. This isn't our
final destination, but simply where we're going to be meeting before continuing
on to our eonian abode "in the heavens." Since we can rule out both
spatial proximity and location, I think the most reasonable position is that
Paul is referring to the event he just described involving the body
of Christ. At the snatching away, members of the body of Christ are going to be
changed into immortal, incorruptible beings, and will thus "wear the image
of the Celestial" (1 Cor. 15:49-54). We can therefore understand Paul's
meaning in v. 18 as follows: the vivified, immortal state into which we're
going to be introduced when we're snatched away to meet Christ in the air is
what will allow us to always be in intimate, relational union with Christ - a
union which will never be broken by death. And this will be the case whether we
happen to be in close physical proximity to Christ, or not.
Thank you Aaron. I've been wrestling with this question for quite some time. I can now put it to rest.
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