Time for life by Gary Rose

The obvious answer is: The day of your birth and death. However, I suppose that there is that odd person out there who was born exactly at midnight and died exactly at midnight as well. For the overwhelming majority of us your birthday and the day you die will apply to that 24 hour question.

Time is such an arbitrary thing. Since the size of the earth at the equator and the Antarctic differ, so the hours of daylight are different in both areas. In fact, in northern Alaska, there are extended periods of light and darkness, depending on the season. As far as the seasons go, the length of the day is longer in June that it is in January. And don’t forget the overnight worker, whose night is his day. For me, time is really not about the EXACT time of light or dark, but rather what a person does with their life. Jesus referred to something like this in the gospel of John…

John 11 ( World English Bible )

  ¹ Now a certain man was sick, Lazarus from Bethany, of the village of Mary and her sister, Martha.  ² It was that Mary who had anointed the Lord with ointment, and wiped his feet with her hair, whose brother, Lazarus, was sick. ³ The sisters therefore sent to him, saying, “Lord, behold, he for whom you have great affection is sick.”  ⁴ But when Jesus heard it, he said, “This sickness is not to death, but for the glory of God, that God’s Son may be glorified by it.”  ⁵ Now Jesus loved Martha, and her sister, and Lazarus.  ⁶ When therefore he heard that he was sick, he stayed two days in the place where he was.  ⁷ Then after this he said to the disciples, “Let’s go into Judea again.” 
  ⁸  The disciples told him, “Rabbi, the Jews were just trying to stone you, and are you going there again?” 
  ⁹  Jesus answered, “Aren’t there twelve hours of daylight? If a man walks in the day, he doesn’t stumble, because he sees the light of this world.   ¹⁰  But if a man walks in the night, he stumbles, because the light isn’t in him.”

In the time of Jesus, people thought of time in periods of light and darkness and exactness was really not that much of an issue. People worked during the day (because they had light) and relaxed and slept at night. More than this, if a person was on God’s correct moral path (symbolized by light) he would not do the deeds of darkness (actions contrary to God’s will). Further, if a person lived a Godly life, then he had nothing to fear from evil, for God will take care of him in this life and the next.

Bottom line:

Don’t worry so much about time and be more concerned about walking in the light (God’s will).

Bible Reading September 6-8 by Gary Rose

Bible Reading September 6-8

World  English  Bible

Sept. 6

Psalms 43-45

Psa 43:1 Vindicate me, God, and plead my cause against an ungodly nation. Oh, deliver me from deceitful and wicked men.

Psa 43:2 For you are the God of my strength. Why have you rejected me? Why do I go mourning because of the oppression of the enemy?

Psa 43:3 Oh, send out your light and your truth. Let them lead me. Let them bring me to your holy hill, To your tents.

Psa 43:4 Then I will go to the altar of God, to God, my exceeding joy. I will praise you on the harp, God, my God.

Psa 43:5 Why are you in despair, my soul? Why are you disturbed within me? Hope in God! For I shall still praise him: my Savior, my helper, and my God.

Psa 44:1 We have heard with our ears, God; our fathers have told us, what work you did in their days, in the days of old.

Psa 44:2 You drove out the nations with your hand, but you planted them. You afflicted the peoples, but you spread them abroad.

Psa 44:3 For they didn't get the land in possession by their own sword, neither did their own arm save them; but your right hand, and your arm, and the light of your face, because you were favorable to them.

Psa 44:4 You are my King, God. Command victories for Jacob!

Psa 44:5 Through you, will we push down our adversaries. Through your name, will we tread them under who rise up against us.

Psa 44:6 For I will not trust in my bow, neither shall my sword save me.

Psa 44:7 But you have saved us from our adversaries, and have shamed those who hate us.

Psa 44:8 In God we have made our boast all day long, we will give thanks to your name forever. Selah.

Psa 44:9 But now you rejected us, and brought us to dishonor, and don't go out with our armies.

Psa 44:10 You make us turn back from the adversary. Those who hate us take spoil for themselves.

Psa 44:11 You have made us like sheep for food, and have scattered us among the nations.

Psa 44:12 You sell your people for nothing, and have gained nothing from their sale.

Psa 44:13 You make us a reproach to our neighbors, a scoffing and a derision to those who are around us.

Psa 44:14 You make us a byword among the nations, a shaking of the head among the peoples.

Psa 44:15 All day long my dishonor is before me, and shame covers my face,

Psa 44:16 At the taunt of one who reproaches and verbally abuses, because of the enemy and the avenger.

Psa 44:17 All this has come on us, yet have we not forgotten you, Neither have we been false to your covenant.

Psa 44:18 Our heart has not turned back, neither have our steps strayed from your path,

Psa 44:19 Though you have crushed us in the haunt of jackals, and covered us with the shadow of death.

Psa 44:20 If we have forgotten the name of our God, or spread forth our hands to a strange god;

Psa 44:21 won't God search this out? For he knows the secrets of the heart.

Psa 44:22 Yes, for your sake we are killed all day long. We are regarded as sheep for the slaughter.

Psa 44:23 Wake up! Why do you sleep, Lord? Arise! Don't reject us forever.

Psa 44:24 Why do you hide your face, and forget our affliction and our oppression?

Psa 44:25 For our soul is bowed down to the dust. Our body cleaves to the earth.

Psa 44:26 Rise up to help us. Redeem us for your loving kindness' sake.

Psa 45:1 My heart overflows with a noble theme. I recite my verses for the king. My tongue is like the pen of a skillful writer.

Psa 45:2 You are the most excellent of the sons of men. Grace has anointed your lips, therefore God has blessed you forever.

Psa 45:3 Gird your sword on your thigh, mighty one: your splendor and your majesty.

Psa 45:4 In your majesty ride on victoriously on behalf of truth, humility, and righteousness. Let your right hand display awesome deeds.

Psa 45:5 Your arrows are sharp. The nations fall under you, with arrows in the heart of the king's enemies.

Psa 45:6 Your throne, God, is forever and ever. A scepter of equity is the scepter of your kingdom.

Psa 45:7 You have loved righteousness, and hated wickedness. Therefore God, your God, has anointed you with the oil of gladness above your fellows.

Psa 45:8 All your garments smell like myrrh, aloes, and cassia. Out of ivory palaces stringed instruments have made you glad.

Psa 45:9 Kings' daughters are among your honorable women. At your right hand the queen stands in gold of Ophir.

Psa 45:10 Listen, daughter, consider, and turn your ear. Forget your own people, and also your father's house.

Psa 45:11 So the king will desire your beauty, honor him, for he is your lord.

Psa 45:12 The daughter of Tyre comes with a gift. The rich among the people entreat your favor.

Psa 45:13 The princess inside is all glorious. Her clothing is interwoven with gold.

Psa 45:14 She shall be led to the king in embroidered work. The virgins, her companions who follow her, shall be brought to you.

Psa 45:15 With gladness and rejoicing they shall be led. They shall enter into the king's palace.

Psa 45:16 Your sons will take the place of your fathers. You shall make them princes in all the earth.

Psa 45:17 I will make your name to be remembered in all generations. Therefore the peoples shall give you thanks forever and ever.

Sept. 7

Psalms 46-48

Psa 46:1 God is our refuge and strength, a very present help in trouble.

Psa 46:2 Therefore we won't be afraid, though the earth changes, though the mountains are shaken into the heart of the seas;

Psa 46:3 though its waters roar and are troubled, though the mountains tremble with their swelling. Selah.

Psa 46:4 There is a river, the streams of which make the city of God glad, the holy place of the tents of the Most High.

Psa 46:5 God is in her midst. She shall not be moved. God will help her at dawn.

Psa 46:6 The nations raged. The kingdoms were moved. He lifted his voice, and the earth melted.

Psa 46:7 Yahweh of Armies is with us. The God of Jacob is our refuge. Selah.

Psa 46:8 Come, see Yahweh's works, what desolations he has made in the earth.

Psa 46:9 He makes wars cease to the end of the earth. He breaks the bow, and shatters the spear. He burns the chariots in the fire.

Psa 46:10 "Be still, and know that I am God. I will be exalted among the nations. I will be exalted in the earth."

Psa 46:11 Yahweh of Armies is with us. The God of Jacob is our refuge. Selah.

Psa 47:1 Oh clap your hands, all you nations. Shout to God with the voice of triumph!

Psa 47:2 For Yahweh Most High is awesome. He is a great King over all the earth.

Psa 47:3 He subdues nations under us, and peoples under our feet.

Psa 47:4 He chooses our inheritance for us, the glory of Jacob whom he loved. Selah.

Psa 47:5 God has gone up with a shout, Yahweh with the sound of a trumpet.

Psa 47:6 Sing praise to God, sing praises. Sing praises to our King, sing praises.

Psa 47:7 For God is the King of all the earth. Sing praises with understanding.

Psa 47:8 God reigns over the nations. God sits on his holy throne.

Psa 47:9 The princes of the peoples are gathered together, the people of the God of Abraham. For the shields of the earth belong to God. He is greatly exalted!

Psa 48:1 Great is Yahweh, and greatly to be praised, in the city of our God, in his holy mountain.

Psa 48:2 Beautiful in elevation, the joy of the whole earth, is Mount Zion, on the north sides, the city of the great King.

Psa 48:3 God has shown himself in her citadels as a refuge.

Psa 48:4 For, behold, the kings assembled themselves, they passed by together.

Psa 48:5 They saw it, then they were amazed. They were dismayed. They hurried away.

Psa 48:6 Trembling took hold of them there, pain, as of a woman in travail.

Psa 48:7 With the east wind, you break the ships of Tarshish.

Psa 48:8 As we have heard, so we have seen, in the city of Yahweh of Armies, in the city of our God. God will establish it forever. Selah.

Psa 48:9 We have thought about your loving kindness, God, in the midst of your temple.

Psa 48:10 As is your name, God, so is your praise to the ends of the earth. Your right hand is full of righteousness.

Psa 48:11 Let Mount Zion be glad! Let the daughters of Judah rejoice, Because of your judgments.

Psa 48:12 Walk about Zion, and go around her. Number its towers.

Psa 48:13 Mark well her bulwarks. Consider her palaces, that you may tell it to the next generation.

Psa 48:14 For this God is our God forever and ever. He will be our guide even to death.

Sept. 8

Psalms 49-51

Psa 49:1 Hear this, all you peoples. Listen, all you inhabitants of the world,

Psa 49:2 both low and high, rich and poor together.

Psa 49:3 My mouth will speak words of wisdom. My heart shall utter understanding.

Psa 49:4 I will incline my ear to a proverb. I will open my riddle on the harp.

Psa 49:5 Why should I fear in the days of evil, when iniquity at my heels surrounds me?

Psa 49:6 Those who trust in their wealth, and boast in the multitude of their riches--

Psa 49:7 none of them can by any means redeem his brother, nor give God a ransom for him.

Psa 49:8 For the redemption of their life is costly, no payment is ever enough,

Psa 49:9 That he should live on forever, that he should not see corruption.

Psa 49:10 For he sees that wise men die; likewise the fool and the senseless perish, and leave their wealth to others.

Psa 49:11 Their inward thought is that their houses will endure forever, and their dwelling places to all generations. They name their lands after themselves.

Psa 49:12 But man, despite his riches, doesn't endure. He is like the animals that perish.

Psa 49:13 This is the destiny of those who are foolish, and of those who approve their sayings. Selah.

Psa 49:14 They are appointed as a flock for Sheol. Death shall be their shepherd. The upright shall have dominion over them in the morning. Their beauty shall decay in Sheol, far from their mansion.

Psa 49:15 But God will redeem my soul from the power of Sheol, for he will receive me. Selah.

Psa 49:16 Don't be afraid when a man is made rich, when the glory of his house is increased.

Psa 49:17 For when he dies he shall carry nothing away. His glory shall not descend after him.

Psa 49:18 Though while he lived he blessed his soul-- and men praise you when you do well for yourself--

Psa 49:19 he shall go to the generation of his fathers. They shall never see the light.

Psa 49:20 A man who has riches without understanding, is like the animals that perish.

Psa 50:1 The Mighty One, God, Yahweh, speaks, and calls the earth from sunrise to sunset.

Psa 50:2 Out of Zion, the perfection of beauty, God shines forth.

Psa 50:3 Our God comes, and does not keep silent. A fire devours before him. It is very stormy around him.

Psa 50:4 He calls to the heavens above, to the earth, that he may judge his people:

Psa 50:5 "Gather my saints together to me, those who have made a covenant with me by sacrifice."

Psa 50:6 The heavens shall declare his righteousness, for God himself is judge. Selah.

Psa 50:7 "Hear, my people, and I will speak; Israel, and I will testify against you. I am God, your God.

Psa 50:8 I don't rebuke you for your sacrifices. Your burnt offerings are continually before me.

Psa 50:9 I have no need for a bull from your stall, nor male goats from your pens.

Psa 50:10 For every animal of the forest is mine, and the livestock on a thousand hills.

Psa 50:11 I know all the birds of the mountains. The wild animals of the field are mine.

Psa 50:12 If I were hungry, I would not tell you, for the world is mine, and all that is in it.

Psa 50:13 Will I eat the flesh of bulls, or drink the blood of goats?

Psa 50:14 Offer to God the sacrifice of thanksgiving. Pay your vows to the Most High.

Psa 50:15 Call on me in the day of trouble. I will deliver you, and you will honor me."

Psa 50:16 But to the wicked God says, "What right do you have to declare my statutes, that you have taken my covenant on your lips,

Psa 50:17 seeing you hate instruction, and throw my words behind you?

Psa 50:18 When you saw a thief, you consented with him, and have participated with adulterers.

Psa 50:19 "You give your mouth to evil. Your tongue frames deceit.

Psa 50:20 You sit and speak against your brother. You slander your own mother's son.

Psa 50:21 You have done these things, and I kept silent. You thought that the I was just like you. I will rebuke you, and accuse you in front of your eyes.

Psa 50:22 "Now consider this, you who forget God, lest I tear you into pieces, and there be none to deliver.

Psa 50:23 Whoever offers the sacrifice of thanksgiving glorifies me, and prepares his way so that I will show God's salvation to him."

Psa 51:1 Have mercy on me, God, according to your loving kindness. According to the multitude of your tender mercies, blot out my transgressions.

Psa 51:2 Wash me thoroughly from my iniquity. Cleanse me from my sin.

Psa 51:3 For I know my transgressions. My sin is constantly before me.

Psa 51:4 Against you, and you only, have I sinned, and done that which is evil in your sight; that you may be proved right when you speak, and justified when you judge.

Psa 51:5 Behold, I was brought forth in iniquity. In sin my mother conceived me.

Psa 51:6 Behold, you desire truth in the inward parts. You teach me wisdom in the inmost place.

Psa 51:7 Purify me with hyssop, and I will be clean. Wash me, and I will be whiter than snow.

Psa 51:8 Let me hear joy and gladness, That the bones which you have broken may rejoice.

Psa 51:9 Hide your face from my sins, and blot out all of my iniquities.

Psa 51:10 Create in me a clean heart, O God. Renew a right spirit within me.

Psa 51:11 Don't throw me from your presence, and don't take your holy Spirit from me.

Psa 51:12 Restore to me the joy of your salvation. Uphold me with a willing spirit.

Psa 51:13 Then I will teach transgressors your ways. Sinners shall be converted to you.

Psa 51:14 Deliver me from bloodguiltiness, O God, the God of my salvation. My tongue shall sing aloud of your righteousness.

Psa 51:15 Lord, open my lips. My mouth shall declare your praise.

Psa 51:16 For you don't delight in sacrifice, or else I would give it. You have no pleasure in burnt offering.

Psa 51:17 The sacrifices of God are a broken spirit. A broken and contrite heart, O God, you will not despise.

Psa 51:18 Do well in your good pleasure to Zion. Build the walls of Jerusalem.

Psa 51:19 Then you will delight in the sacrifices of righteousness, in burnt offerings and in whole burnt offerings. Then they will offer bulls on your altar.

Sept. 6

1 Corinthians 2

1Co 2:1 When I came to you, brothers, I didn't come with excellence of speech or of wisdom, proclaiming to you the testimony of God.

1Co 2:2 For I determined not to know anything among you, except Jesus Christ, and him crucified.

1Co 2:3 I was with you in weakness, in fear, and in much trembling.

1Co 2:4 My speech and my preaching were not in persuasive words of human wisdom, but in demonstration of the Spirit and of power,

1Co 2:5 that your faith wouldn't stand in the wisdom of men, but in the power of God.

1Co 2:6 We speak wisdom, however, among those who are full grown; yet a wisdom not of this world, nor of the rulers of this world, who are coming to nothing.

1Co 2:7 But we speak God's wisdom in a mystery, the wisdom that has been hidden, which God foreordained before the worlds for our glory,

1Co 2:8 which none of the rulers of this world has known. For had they known it, they wouldn't have crucified the Lord of glory.

1Co 2:9 But as it is written, "Things which an eye didn't see, and an ear didn't hear, which didn't enter into the heart of man, these God has prepared for those who love him."

1Co 2:10 But to us, God revealed them through the Spirit. For the Spirit searches all things, yes, the deep things of God.

1Co 2:11 For who among men knows the things of a man, except the spirit of the man, which is in him? Even so, no one knows the things of God, except God's Spirit.

1Co 2:12 But we received, not the spirit of the world, but the Spirit which is from God, that we might know the things that were freely given to us by God.

1Co 2:13 Which things also we speak, not in words which man's wisdom teaches, but which the Holy Spirit teaches, comparing spiritual things with spiritual things.

1Co 2:14 Now the natural man doesn't receive the things of God's Spirit, for they are foolishness to him, and he can't know them, because they are spiritually discerned.

1Co 2:15 But he who is spiritual discerns all things, and he himself is judged by no one.

1Co 2:16 "For who has known the mind of the Lord, that he should instruct him?" But we have Christ's mind.

Sept. 7

1 Corinthians 3

1Co 3:1 Brothers, I couldn't speak to you as to spiritual, but as to fleshly, as to babies in Christ.

1Co 3:2 I fed you with milk, not with meat; for you weren't yet ready. Indeed, not even now are you ready,

1Co 3:3 for you are still fleshly. For insofar as there is jealousy, strife, and factions among you, aren't you fleshly, and don't you walk in the ways of men?

1Co 3:4 For when one says, "I follow Paul," and another, "I follow Apollos," aren't you fleshly?

1Co 3:5 Who then is Apollos, and who is Paul, but servants through whom you believed; and each as the Lord gave to him?

1Co 3:6 I planted. Apollos watered. But God gave the increase.

1Co 3:7 So then neither he who plants is anything, nor he who waters, but God who gives the increase.

1Co 3:8 Now he who plants and he who waters are the same, but each will receive his own reward according to his own labor.

1Co 3:9 For we are God's fellow workers. You are God's farming, God's building.

1Co 3:10 According to the grace of God which was given to me, as a wise master builder I laid a foundation, and another builds on it. But let each man be careful how he builds on it.

1Co 3:11 For no one can lay any other foundation than that which has been laid, which is Jesus Christ.

1Co 3:12 But if anyone builds on the foundation with gold, silver, costly stones, wood, hay, or stubble;

1Co 3:13 each man's work will be revealed. For the Day will declare it, because it is revealed in fire; and the fire itself will test what sort of work each man's work is.

1Co 3:14 If any man's work remains which he built on it, he will receive a reward.

1Co 3:15 If any man's work is burned, he will suffer loss, but he himself will be saved, but as through fire.

1Co 3:16 Don't you know that you are a temple of God, and that God's Spirit lives in you?

1Co 3:17 If anyone destroys the temple of God, God will destroy him; for God's temple is holy, which you are.

1Co 3:18 Let no one deceive himself. If anyone thinks that he is wise among you in this world, let him become a fool, that he may become wise.

1Co 3:19 For the wisdom of this world is foolishness with God. For it is written, "He has taken the wise in their craftiness."

1Co 3:20 And again, "The Lord knows the reasoning of the wise, that it is worthless."

1Co 3:21 Therefore let no one boast in men. For all things are yours,

1Co 3:22 whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come. All are yours,

1Co 3:23 and you are Christ's, and Christ is God's.

Sept. 8

1 Corinthians 4

1Co 4:1 So let a man think of us as Christ's servants, and stewards of God's mysteries.

1Co 4:2 Here, moreover, it is required of stewards, that they be found faithful.

1Co 4:3 But with me it is a very small thing that I should be judged by you, or by man's judgment. Yes, I don't judge my own self.

1Co 4:4 For I know nothing against myself. Yet I am not justified by this, but he who judges me is the Lord.

1Co 4:5 Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness, and reveal the counsels of the hearts. Then each man will get his praise from God.

1Co 4:6 Now these things, brothers, I have in a figure transferred to myself and Apollos for your sakes, that in us you might learn not to think beyond the things which are written, that none of you be puffed up against one another.

1Co 4:7 For who makes you different? And what do you have that you didn't receive? But if you did receive it, why do you boast as if you had not received it?

1Co 4:8 You are already filled. You have already become rich. You have come to reign without us. Yes, and I wish that you did reign, that we also might reign with you.

1Co 4:9 For, I think that God has displayed us, the apostles, last of all, like men sentenced to death. For we are made a spectacle to the world, both to angels and men.

1Co 4:10 We are fools for Christ's sake, but you are wise in Christ. We are weak, but you are strong. You have honor, but we have dishonor.

1Co 4:11 Even to this present hour we hunger, thirst, are naked, are beaten, and have no certain dwelling place.

1Co 4:12 We toil, working with our own hands. When people curse us, we bless. Being persecuted, we endure.

1Co 4:13 Being defamed, we entreat. We are made as the filth of the world, the dirt wiped off by all, even until now.

1Co 4:14 I don't write these things to shame you, but to admonish you as my beloved children.

1Co 4:15 For though you have ten thousand tutors in Christ, yet not many fathers. For in Christ Jesus, I became your father through the Good News.

1Co 4:16 I beg you therefore, be imitators of me.

1Co 4:17 Because of this I have sent Timothy to you, who is my beloved and faithful child in the Lord, who will remind you of my ways which are in Christ, even as I teach everywhere in every assembly.

1Co 4:18 Now some are puffed up, as though I were not coming to you.

1Co 4:19 But I will come to you shortly, if the Lord is willing. And I will know, not the word of those who are puffed up, but the power.

1Co 4:20 For the Kingdom of God is not in word, but in power.

1Co 4:21 What do you want? Shall I come to you with a rod, or in love and a spirit of gentleness?

Examining Premillennialism by Wayne Jackson

http://www.oldpaths.com/Archive/Jackson/Boyd/Wayne/1937/premillennialism.html

Examining Premillennialism

A flood of paperback books, advocating the theory of premillennialism, has invaded the religious market in recent years. One of the first widely-popular efforts was titled, The Late Great Planet Earth. It was authored by Hal Lindsey, a graduate of the school of theology at the Dallas Theological Seminary.

The thrust of Lindsey’s book is two-fold: First, it espouses the premillennial theory of Christ’s second coming. Second, it interprets present world political trends as signs of the imminent return of Jesus Christ.

A more recent production, advocating the same general theory, is the fictional Left Behind series. The popularity of this effort has enabled the originators to develop a parallel film series as well. No doubt, there is great interest in the religious world of end-time events.

The Issue Defined

The premillennial concept is the result of literalizing a few symbolic verses in the book of Revelation, coupled with a considerable disregard for scores of Bible passages of clearest import. The word “premillennial” itself is derived of two components—“pre” signifies before, and “millennium” denotes a period of one thousand years. The theory thus suggests that Christ will return to the earth just prior to a one-thousand-year reign.

The premillennial theory is advanced in several different ways. It is, therefore, not an easy task to generalize regarding this system of doctrine. We will focus mainly on that branch of millennialism that is known as dispensational premillennialism. The following quotations are introduced to bring some of the main points into focus:

It is held that the Old Testament prophets predicted the re-establishment of David’s kingdom and that Christ himself intended to bring this about. It is alleged however, that because the Jews refused his person and work he postponed the establishment of his kingdom until the time of his return. Meanwhile, it is argued, the Lord gathered together “the church” as a kind of interim measure (Kevan 1999, 352).

Generally, premillennialists believe that shortly before the second coming the world will be marked by extraordinary tribulation and evil and the appearance of the Anti-Christ. At his coming, Christ will destroy this anti-Christ and believers will be raised from the dead. There will then follow a millennium of peace and order over which Christ will reign with his saints. At the close of this time, Satan will be loosed and the forces of evil will once again be rampant. The wicked will then be raised, and a final judgment will take place in which Satan and all evil ones will be consigned to eternal punishment (Harvey 1964, 151).

For centuries the Jews have been scattered among many nations. In preparation for the return of Christ and the beginning of the millennium, they are being gathered back to their own land, according to prophecy, in a national restoration. David’s throne will be re-established at Jerusalem, and through these restored people as a nucleus Christ will reign with his immortal saints over the whole world (Nichols n.d., 279).

To summarize, the premillennial view asserts that Christ came to this earth for the purpose of setting up his kingdom. He was, however, surprisingly rejected by the Jews. Hence, he postponed the kingdom plans and set up the church instead—as sort of an emergency measure. When he returns, he allegedly will raise only the righteous dead, restore national Israel, sit upon David’s literal throne in Jerusalem, and then reign for a span of one thousand years—after which comes the resurrection of the wicked and the judgment.

One of the primary fallacies of the premillennial concept is a materialistic view of the reign of Christ. This same notion was entertained by the ancient Jews and actually was responsible for their rejection and crucifixion of the Messiah. The fact is, this mistaken Jewish expectation of a literal, material kingdom spawned the millennial doctrine that was taught in the early post-apostolic age. As one historian observed:

The idea of a millennial reign proceeded from Judaism, for among the Jews the representation was current, that the Messiah would reign a thousand years on earth, and then bring to a close the present terrestrial System. This calculation was arrived at, by a literal interpretation of Psalm 90:4, “A thousand years are in thy sight as one day.” It was further argued that as the World was created in six days, so it would last six thousand years, the seventh thousand would be a period of repose, a sabbath on Earth to be followed by the destruction of the World (Neander 1858, 248).

The necessary implications of the premillennial doctrine are grave indeed. This teaching strikes treacherously at numerous facets of Biblical truth. Let us consider some of these crucial matters.

Christ’s Rejection by the Jews

The premillennial view implies that the Jewish rejection of Christ was an unexpected miscarriage in the plans of God. Whereas, the truth is, his rejection was plainly foretold by the Old Testament prophets. Isaiah had prophetically asked, “Who hath believed our report? and to whom is the arm of the Lord revealed?” (53:1).

In the New Testament, when describing the rebellion of the Jews, John wrote:

But though he had done so many signs before them, yet they believed not on him: that the word of Isaiah the prophet might be fulfilled, which he spake, Lord, who hath believed our report? And to whom hath the arm of the Lord been revealed? (John 12:37, 38).

Again, it was prophesied: “The stone which the builders rejected is become the head of the corner” (Psalm 118:22; cf. Matthew 21:33-46).

Having been foretold centuries before, the Jewish rejection of Christ was no surprise.

Implications Regarding the Kingdom

Nothing in the Scriptures is any clearer than the fact that the kingdom of God was established shortly after the death of Christ. Note the following:

Daniel’s Prophecy

The prophet Daniel declared: “And in the days of those kings shall the God of heaven set up a kingdom which shall never be destroyed” (2:44). The “kings” of the prophecy were Roman kings (the fourth part of the image of Nebuchadnezzar’s dream [2:31ff]). The Roman Empire came into dominance in 63 B.C. and it fell in A.D. 476; hence, it follows that the kingdom of God was established at some point between those two dates—or else Daniel was a false prophet! There is no evidence that the Roman Empire will be revived to accommodate Daniel’s prediction.

The assertion that the kingdom was not set up in the first century, but is yet to come, strikes at the very heart of the inspiration of the prophets.

John the Baptizer: “The Kingdom Is Near”

John the Baptizer, Jesus himself, and the twelve disciples all preached that the kingdom was “at hand,” literally meaning “is come near” (Matthew 3:2; 4:17; 10:7; cf. Luke 21:30 for the meaning of “at hand”). Thus, they preached the nearness of the kingdom of God, and such can scarcely be harmonized with the notion that it hasn’t come.

While it is true that the expression “at hand” can be used prophetically of that which is yet in the distant future, other contextual considerations—either immediate or remote—must indicate that fact. The term is used figuratively in James 5:8 to reflect an intense expectation—regardless of the time factor.

The Prophecy of Christ

Christ exclaimed:

Verily I say unto you, There are some here of them that stand by, who shall in no wise taste of death, till they see the kingdom of God come with power (Mark 9:1).

Either the kingdom came within the lifetime of those to whom he referred, or they are getting very old!

Observe, please: Jesus promised that the kingdom would come with power (Mark 9:1). But that power would accompany the reception of the Holy Spirit (Acts 1:8). Thus, the kingdom would come with the arrival of the Spirit. But the Holy Spirit came on the day of Pentecost—some fifty days after Christ’s death (Acts 2:4). Therefore, the kingdom was established at that time.

Peter Using the Keys of the Kingdom

On the day of Pentecost, the apostle Peter preached the inaugural discourse and thereby used one of “the keys of the kingdom” (Matthew 16:19) to admit the obedient into the church. If Peter used the kingdom’s key to open the church when they were not the same institution, he stands convicted of burglarizing the church of the Lord!

“Eating and Drinking in My Kingdom”

Shortly before his death, the Savior promised his disciples, “[Y]e may eat and drink at my table in my kingdom” (Luke 22:30). The Lord’s table was placed within the kingdom. If one can find disciples partaking of that table, it will be a demonstration of the kingdom’s existence.

When Paul wrote to the church at Corinth (1 Cor. 1:2), he rebuked them for their perversion in partaking of the “table of the Lord” (10:21); it thus is evident that the Corinthian Christians were in the kingdom.

Translated into the Kingdom

When Paul wrote to the Colossians, he affirmed that God “delivered us out of the power of darkness, and translated us into the kingdom of the Son of his love” (1:13). The term “translated” (methistemi) means to “remove from one place to another” (Arndt and Gingrich 1967, 500). The tense of the verb reveals that their entrance into the kingdom had already occurred at some point in the past.

Made to Be a kingdom

When John wrote to “the seven churches that are in Asia” (Revelation 1:4), he stated that Christ had loosed them from their sins by his blood and made them “to be a kingdom” (1:6). Further, he was with them in that kingdom (1:9).

How could such have been if the kingdom had been postponed?

The New Birth into the Kingdom

The existence of God’s kingdom on earth is further demonstrated by the fact that the same process which moves one into the kingdom also puts him into the church. Jesus taught that the “new birth,” consisting of being born of “water and the Spirit,” enables one to “enter the kingdom” (John 3:5). This is simply receiving the Spirit’s message (the gospel) and being baptized in water—the very thing which puts one into the “one body” (1 Corinthians 12:13), which is the church (Colossians 1:18). Hence, to enter the church is equal to becoming a citizen of the kingdom.

The doctrine that the kingdom was postponed because of the Jews’ rejection of Christ is not in harmony with the Scriptures.

Implications Regarding the Church

The claim that the church was set up as an interim measure due to Christ’s postponement of the kingdom actually suggests the idea that the church is but an accident which was no part of God’s original plan.

One could scarcely exaggerate the error in this proposition. The Bible clearly teaches that “the manifold wisdom of God” is made known “through the church,” and this was “according to the eternal purpose [plan] which he purposed in Christ Jesus” (Ephesians 3:10-11). Hence, the church was in God’s plan from eternity.

Further, the death of Christ was known before the foundation of the world (1 Peter 1:19-20; Revelation 13:8), and the shed blood of that death “purchased the church” (Acts 20:28). If the death of Christ was known for ages, it is certain that the result of that death was known as well—namely, the establishment of the church.

Actually, the church is simply a body of baptized believers who have been saved from their past sins (Acts 2:38; 1 Corinthians 12:13). The church is the saved! (Ephesians 5:23). If the church is but an accident, that implies an accidental salvation!

That the church was a part of God’s original plan for human redemption is further seen in the types of the Mosaic age. The tabernacle (specifically the holy place) and subsequently the temple were types of the church (1 Corinthians 3:16; Ephesians 2:21; Hebrews 9:9). These Old Testament symbols pictured the church’s future establishment and its integral part in the plan of Jehovah.

God’s Promise to Abraham

The doctrine of premillennialism asserts that God unconditionally promised Canaan to the descendants of Abraham. Further, it is contended that the promise has never been completely granted; hence, the claim is made that the Jews eventually will be restored to Palestine in order that the Abrahamic covenant might be fulfilled. Indeed, some are declaring that, with the establishment of Israel as an independent government in 1948, the Jewish restoration was begun, and this is a signal of the imminent return of Jesus Christ. Again, we must kindly note that this notion is not consistent with biblical teaching.

Concerning Canaan, Jehovah promised Abraham, “Unto thy seed will I give this land” (Genesis 12:7). This land-covenant with the patriarch involved all that land “from the river of Egypt unto the great river, the river Euphrates” (15:18), and it was pledged to his seed “for ever” (13:15).

Several questions here are of great concern:

• Was the promise ever totally fulfilled?
• What is the meaning of “for ever”?
• Was the promise in any sense conditional?

Was the Promise Ever Totally Fulfilled?

An understanding of these queries is crucial to this discussion. Note the following:

When the law of Moses was given, provision was made for the establishment of cities of refuge where the manslayer who had killed without premeditation might flee for the preservation of his life. Initially, three cities were to be set aside for this purpose. Moses declared, however:

[I]f Jehovah thy God enlarge thy border, as he hath sworn unto thy fathers, and give thee all the land which he promised to give unto thy fathers; if thou shalt keep all his commandment to do it, which I command thee this day, to love Jehovah thy God, and to walk ever in his ways; then shalt thou add three cities more for thee, besides these three (Deuteronomy 19:8-9).

Thus, six cities of refuge would be evidence of the substantial fulfillment of the land promise to Abraham’s seed.

A reading of Joshua 20:7-8 reveals that the cities of Kedesh, Shechem, Hebron, Bezer, Ramoth, and Golan were assigned as havens of refuge—six cities. Thus, “all the land” had been given; the land covenant has been fulfilled! This is further demonstrated by Joshua 21:43—“So Jehovah gave unto Israel all the land which he sware to give unto their fathers; and they possessed it, and dwelt therein.”

This refers principally to Canaan. There was to be some expansion later. Scripture specifically states of Solomon’s time:

And Solomon ruled over all the kingdoms from the River [Euphrates] unto the land of the Philistines, and unto the border of Egypt (1 Kings 4:21; 2 Chronicles 9:26).

Finally, Nehemiah rehearses the fact that God brought Abraham from Ur of Chaldees to give him the land of Canaan, and, says he, you “have performed your words: for you art righteous” (9:7-8). It is tragic that the premillennial theory implies the opposite.

What Is the Meaning of “For Ever”?

But millennialists contend that Palestine was promised to Israel “for ever” (Genesis 13:15). This fails to recognize, of course, that the term “for ever” is not always used in the Bible in a completely unlimited sense.

For instance, circumcision was an “everlasting covenant” (Genesis 17:13); the Passover was an ordinance “for ever” (Exodus 12:14); and the Levitical system had an “everlasting priesthood” (Numbers 25:13). These Old Testament institutions, however, passed away with the abrogation of the law, thus demonstrating that “for ever” sometimes has a temporary significance.

Was the Promise Conditional?

The truth of the matter is, the Old Testament clearly indicates that Israel’s possession of Palestine was conditioned upon their faithfulness to God—a condition which they violated repeatedly; hence, it was foretold:

When ye transgress the covenant of Jehovah your God, which he commanded you, and go and serve other gods, and bow down yourselves to them: then will the anger of Jehovah be kindled against you, and ye shall perish quickly from off the good land which he hath given unto you (Joshua 23:16).

That time eventually came, and the Jews lost their “deed” to the Promised Land!

Jeremiah’s Visual Aid

In the nineteenth chapter of the book that bears his name, the prophet Jeremiah was instructed of Jehovah: “Go, and buy a potter’s earthen bottle.” Subsequently, he was told to go to the valley of Hinnom and prophesy to the inhabitants of Jerusalem concerning their sins and their eventual destruction.

As a symbol of this promised punishment, Jeremiah was commanded to “break the bottle” and to proclaim its meaning.

Even so will I break this people and this city, as one breaketh a potter’s vessel, that cannot be made whole again (v. 11).

This prophecy was partially fulfilled with a siege of the Babylonians in 586 B.C. (2 Kings 25), but was completely and ultimately fulfilled with the destruction of national Israel by the Romans in A.D. 70 (see Clarke n.d., 305).

After the Jewish nation was destroyed, it was so permanently scattered by the providence of God that it cannot be made whole again. Regardless of the fact that some Jews are migrating back to Palestine, they will never be restored as God’s nation!

The Pronouncement of Christ

Further evidence that national Israel will never be restored is found within the teaching of Christ himself.

In Matthew 21, Jesus told what is called the parable of the wicked husbandmen, the design of which was to emphasize how wretchedly the Jews had treated God’s prophets, such rebellion reaching its zenith with the crucifixion of Christ. Because of their rejection of Jehovah’s precious stone, the Lord said to the Jews:

Therefore say I unto you, The kingdom of God [i.e., their reign as God’s special people] shall be taken away from you, and shall be given to a nation bringing forth the fruits thereof (v. 43).

The inspired apostle Peter unquestionably declares that the “nation” to be henceforth so blessed is God’s “holy nation,” the church (1 Peter 2:7-10). The Bible is exceedingly clear: Christians are the seed of Abraham (Galatians 3:26-29), the “Israel of God” (6:16).

Restoration Proof Texts

The millennialist purports to have a whole repertoire of proof texts to substantiate his claim of Israel’s restoration. An examination of several of them will reveal misappropriation of the Word of God.

It is argued Isaiah 2:2-4 will be fulfilled with the establishment of the “millennial kingdom.”

And it shall come to pass in the latter days, that the mountain of Jehovah’s house shall be established on the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many peoples shall go and say, Come ye, and let us go up to the mountain of Jehovah, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of Jehovah from Jerusalem. And he will judge between the nations, and will decide concerning many peoples; and they shall beat their swords into plowshares, and their spears into pruning-hooks; nation shall not lift up sword against nation, neither shall they learn war any more.

Actually, it is a prophecy of the establishment of the church, which is the house under consideration (cf. 1 Timothy 3:15). This was fulfilled on the day of Pentecost (Acts 2), which was the beginning of the “last days” (Acts 2:16-17).

The truth is, if there is a dispensation yet to come, namely the millennium, then Peter was wrong, and we are not in the last days but in the next-to-the-last-days. Isaiah 2:4 does not predict a time of universal world peace, rather, it characterizes the peaceful disposition of those formerly hostile nations which “flow unto” the house of God.

In 11:1-16, Isaiah prophesies regarding Christ (vv. 1-5) and the establishment of his divine government in the church. Again, the peaceful atmosphere thereof is beautifully described (vv. 6-9) as being in God’s “holy mountain” which is the church (Daniel 2:35, 44). And to cinch the matter, verse ten is quoted in the New Testament (Romans 15:12) by an inspired writer and shown to be applicable to the reception of the Gentile nations into the church.

To suggest that it applies to some future age is to totally disregard the inspired interpretation of the prophecy and to reflect upon the credibility of a New Testament writer.

Hosea’s prophecies (2:14-23; 3:5) are frequently said to point to Israel’s restoration in the “millennium.”

Again, however, an inspired New Testament writer says otherwise. Paul quotes Hosea 2:23 and 1:10 in his letter to the Romans (9:25-26) and thereby shows that the restoration foretold by Hosea was of a spiritual nature, including both Jews and Gentiles. Such is accomplished in the church.

Hosea 3:5 speaks of Israel returning and seeking Jehovah and “David their king” (certainly not David literally) “in the latter days.” This is another indication that the Christian era, the reign of Christ, is in view (cf. Luke 1:32-33; Acts 2:30-36; 2:16-17; see Laetsch 1956, 40).

Amos 9:11-15 is a favorite Old Testament prophesy of the premillennialists. C. I. Scofield, alluding to James’ citation of this passage in Acts 15, called this “the most important passage in the N.T.” for dispensationalists (1945, 1169). It is argued that the rebuilding of the “tabernacle of David” refers to the restoration of national Judaism in the “millennium,” at which time Solomon’s temple literally will be rebuilt and the Jewish economy reinstated.

In Acts 15, a question was raised among the early disciples as to whether Gentiles were obligated to circumcision. Peter, who had preached first to the Gentiles, denied such.

James utters an inspired oracle corroborating Peter, and in connection he cites the words of Amos concerning the rebuilding of the tabernacle of David. The rebuilding of David’s tabernacle was the enthronement of Christ and the establishment of his church! And a part of this design was that the Gentiles might have the privilege of seeking the Lord. It thus would follow, if the tabernacle of David is yet in the future (as premillennialists contend), that all Gentiles are still lost! (Acts 15:16-17).

The claim that Judaism will someday be restored, in view of the books of Galatians and Hebrews, is, quite honestly, absolutely incredible.

There are, of course, many additional prophecies which, according to the premillennialists, predict Israel’s restoration; but none of these demonstrate a restoration of national Israel in a future millennium. It may be suggested, in summation, that the Old Testament prophecies which speak of a restoration for Israel pertain either to:

1. a return to Palestine from the confines of the Babylonian Captivity (605-536 B.C.), in the time of Cyrus of Persia (cf. 2 Chronicles 36:22-23)—for example, a number of passages in the books of Jeremiah and Ezekiel are of this nature; or,
2. the restoration of Israel to Jehovah’s favor spiritually through the church. Peter affirmed that a major thrust of Old Testament prophecy was concerning salvation, which “the prophets sought and searched diligently,” and which has now been announced through the preaching of the gospel (1 Peter 1:9-12).

The Throne of David

The premillenial doctrine virtually ignores the spiritual emphasis of Old Testament prophecy. It holds that Christ will return to this earth to be seated on the literal throne of David in Jerusalem. The underlying fallacy of this view is its materialistic approach to the reign of Christ.

The Lord’s kingdom is not a worldly, political economy, as was David’s, for Jesus plainly said, “My kingdom is not of this world” (John 18:36). Remarkably, the premillennialists contend it will be.

Isaiah prophesied that Christ would be heir to the throne of David.

Of the increase of his government and of peace there shall be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it with justice and with righteousness from henceforth even for ever (Isaiah 9:7).

Additionally, the angel Gabriel informed Mary concerning her expected Son:

He shall be great, and shall be called the Son of the Most High: and the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob forever; and of his kingdom there shall be no end (Luke 1:32-33).

The question is not whether Christ was to sit on the throne of David; the controversy is concerning the nature of that throne—i.e., was it to be a material throne, or was it to be the spiritual throne of David?

That Christ’s reign on the throne of David is of a heavenly, spiritual nature is manifestly evident from the following considerations:

The last king to reign on the Davidic throne of the Old Testament era was Jehoiachin (also known as Jeconiah, or in an abbreviated form, Coniah). In Jeremiah 22:24-30, it was prophesied that he and his seed (Judah) would be delivered into the hand of Nebuchadnezzar and cast into a foreign land (Babylon). Specifically, concerning Coniah it was said:

Write ye this man childless, a man that shall not prosper in his days; for no more shall a man of his seed prosper, sitting upon the throne of David, and ruling in Judah (v. 30).

The issue is clear: no descendant of Coniah would ever again prosper, ruling from the literal throne of David. Now, the fact is, Christ was of the “seed” of Jechoniah, both from a legal standpoint (through Joseph [Matthew 1:12, 16]) and from a physical vantage point (through Mary, via Shealtiel [Luke 3:27]). It thus follows that Christ could never reign on David’s earthly throne—and prosper!

The prophet Zechariah prophesied regarding the Christ thusly:

Behold, the man whose name is the Branch: and he shall grow up out of his place; and he shall build the temple of Jehovah; even he shall build the temple of Jehovah; and he shall bear the glory, and he shall sit and rule upon his throne; and be shall be a priest upon his throne; and the counsel of peace shall be between them both (6:12-13).

This passage positively affirms that Christ would function as priest and reign as king on his throne—simultaneously. But, according to Hebrews 8:4, Christ could not act in the role of a priest while on the earth—for he was not descended from the priestly tribe (Hebrews 7:14). Since the Lord could not be a priest on earth, and since he is priest and king jointly, it necessarily follows that his reign as king cannot be earthly in nature. Rather, it is heavenly.

The heavenly nature of the reign of Christ is readily apparent in that narrative known as the parable of the pounds, recorded in Luke 19:11-27. The parable involves a certain nobleman (Christ) who went into a far country (heaven) to receive a kingdom and to return. Some citizens, however, sent a message to him, saying, “We will not that this man reign over us.” Finally, having received the kingdom, the nobleman returns to render judgment.

From this account it is perfectly clear that:

1. the kingdom was received in heaven (not on earth);
2. the reign was from heaven (not from Jerusalem); and
3. the return of the nobleman was after the reception of the kingdom (not prior to it).

All of these facts are strikingly at variance with the premillennial concept.

King David was informed by the prophet Nathan:

When thy days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, that shall proceed out of thy bowels, and I will establish his kingdom. He shall build a house for my time, and I will establish the throne of his kingdom for ever (2 Samuel 7:12-13).

That this is a prediction of the reign of Christ upon David’s throne is beyond question. In view of this promise, David was told: “[Y]our throne shall be established for ever” (2 Samuel 7:16). Note the application of this context to Christ by an inspired New Testament writer (Hebrews 1:8).

It is extremely significant to note in this connection that Christ is to be seated on David’s throne, over his kingdom, while this illustrious Old Testament king is still asleep with the fathers, i.e., in the grave. In glaring contrast to this, the premillenial notion contends that Christ will sit upon David’s throne after the resurrection of all the righteous—including David.

In harmony with the foregoing is Peter’s declaration:

Brethren, I may confidently say to you regarding the patriarch David that he both died and was buried, and his tomb is with us to this day. And so, because he was a prophet, and knew that God had sworn to him with an oath to seat one of his descendants upon his throne, he looked ahead and spoke of the resurrection of the Christ (Acts 2:29-31, NASB).

Of special importance here is the infinitive “to seat,” suggesting the design of Christ’s resurrection. As N. B. Hardeman so wonderfully expressed it:

[G]rammatically, “to sit” is an infinitive with the construction of an adverb, carrying the idea of purpose equivalent to the following expanded form, viz.; He raised up Christ that He should sit, that He might sit, for the purpose of sitting upon David’s throne. If Christ is not on David’s throne, the resurrection might have been deferred until this good hour, or for ages yet to come (1928, 37).

The reign of Christ on David’s throne is not an event awaiting future fulfillment. The Son of God has been reigning over his kingdom since the day of Pentecost. Hear his promise to early saints:

He that overcometh, I will give to him to sit down with me in my throne, as I also overcame, and sat down with my Father in his throne (Revelation 3:21).

Notice the past tense “sat down.” Clearly, Christ is now on the throne.

If it be contended that this passage speaks of Christ on the Father’s throne and not David’s, it need only be replied that the Father’s throne and David’s are biblically the same. Solomon sat upon the throne of David (1 Kings 2:12), which was in reality Jehovah’s throne (1 Chronicles 29:23). Hence, when Christ sat down on the Father’s throne, he was on the throne of David! He is presently reigning and will continue such until all his enemies are destroyed, the last of which will be death (1 Corinthians 15:25-26).

To speak of Christ on David’s throne is simply to affirm that our Lord has “all authority”; that to him has been given “all rule, and authority, and power, and dominion” (Ephesians 1:21); indeed, that he exercises a regal reign characteristic of the great King that he is. Compare Matthew 23:2, where the authority of the scribes and Pharisees who taught the law is symbolically described as sitting on “Moses’ seat.”

The Resurrection

Based mostly upon a misunderstanding of Revelation 20:1-6 (to be discussed later), premillennialists urge that there will be two resurrections of the dead. The first will occur at the time of Christ’s coming and will consist of the righteous only. Following this, it is contended, will be the one-thousand-year reign of Christ on earth. Terminating this will be the second resurrection (of the wicked) followed by the judgment.

There is no real support for this view; in fact, it contradicts numerous verses of clearest meaning. The Scriptures teach that when the Lord Jesus comes:

• time will end;
• all of the dead will be raised at the same time;
• the judgment will occur;
• eternity will commence.

Consider the following:

The End

In 1 Corinthians 15:23, Paul speaks of the “coming” of Christ. With reference to that event, he says, “Then cometh the end” (v. 24). It is obvious that the return of Christ is not to begin an earthly reign; rather, it will bring an end to earthly affairs! Some contend that the adverb “then” (Greek eita) demands an interval which allows time for a millennium. Such is not the case, however. Note the use of eita in connection with eutheos (“immediately”) in Mark 4:17.

The Day

Jesus spoke of “the day” in which he would be revealed, i.e., the day of his coming. In presenting this truth, the Lord referred to two divine destructions of former ages (see Luke 17:26-30). Observe that on “the day” that Noah entered the ark, the antediluvian world was destroyed. Further, in “the day” that Lot departed Sodom, the people of the plain cities were destroyed.

So also, contends Christ, “in like manner shall it be in the day that the Son of man is revealed.” The clear implication of this passage is that the wicked will be destroyed in “the day” of Christ’s coming; certainly there is no room for a thousand-year interval here (cf. Matthew 13:40, 49; 25:31-46; 2 Thessalonians 1:7-9).

The Hour

Marvel not at this: for the hour cometh, in which all that are in the tombs shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment (John 5:28-29).

This passage thoroughly negates the two-resurrections theory. Professor David Brown wrote: “It is hardly possible to conceive a plainer statement of the simultaneousness of the resurrection of both classes” (1882, 190).

See also Acts 24:15, where Paul makes it clear that there “shall be a resurrection [singular] both of the just and unjust.” Thus, a single resurrection involving two groups.

Certainly there are contexts in which only the resurrection of the righteous is under consideration (cf. John 6:54; 1 Thessalonians 4:13-18, etc.); but these do not cancel the plain force of verses affirming a general resurrection.

Additionally, the symbolic language of the book of Revelation (20:1-6) must be brought into harmony with these literal New Testament declarations of the coming of Christ, the resurrection, and the judgment. It most definitely is not a sound hermeneutical principle to force numerous lucid verses into harmony with a solitary symbolic reference.

What about Revelation 20:1-6?

The twentieth chapter of the book of Revelation, verses one through six, is the very heart and soul of the theory of premillennialism. It is what George Murray calls “the very citadel and bulwark of premillennial eschatology” (1948, 175). Indeed, it may be said, were it not for these half dozen verses, the theory would not even have a semblance of suggestion in the New Testament.

As Albert Barnes observes:

It is admitted, on all hands, that this doctrine, if contained in the Scriptures at all, is found in this one passage only. It is not pretended that there is, in any other place, a direct affirmation that this will literally occur, nor would the advocates for that opinion undertake to show that it is fairly implied in any other part of the Bible. But it is strange, not to say improbable, that the doctrine of the literal resurrection of the righteous, a thousand years before the wicked, should be announced in one passage only (1954, 428-429).

Earlier, it was stressed that it is foolish to attempt a forced harmony between the figurative elements of Revelation 20:1-6 and the premillennial theory—with the latter being contradicted by so many plain passages of Scripture. Making this very point with reference to Revelation 20:1-6, noted scholar Charles Hodge wrote:

It is a sound rule in the interpretation of Scripture that obscure passages should be so explained as to make them agree with those that are plain. It is unreasonable to make the symbolic and figurative language of prophecy and poetry the rule by which to explain the simple didactic prose language of the Bible. It is no less unreasonable that a multitude of passages should be taken out of their natural sense to make them accord with a single passage of doubtful import (1960, 842).

Finally, note this significant quotation from Geerhardus Vos concerning the relationship of the book of Revelation to the premillennial view:

In regard to a book so enigmatical, it were presumptuous to speak with any degree or dogmatism, but the uniform absence of the idea of the millennium from the eschatological teaching of the New Testament elsewhere ought to render the exegete cautious before affirming its presence here (1939, 987).

The Book of Revelation: Its Purpose and Form

Preliminary to this discussion should be a few observations concerning the purpose and form of the Apocalypse. The church of the apostolic age was being severely persecuted. Indeed, in subsequent years, it was subjected to a veritable bloodbath.

The design of Revelation is thus to show that the relatively infant church would be heir to much persecution and suffering. Too, the saints must persevere and by their faith overcome these trials. Finally, the document affirms that Christ would ultimately be victorious over all his enemies.

That the book of Revelation is highly symbolic is evidenced not only by its content, but also by the introduction. Christ “signified” the message by his angel unto John (1:1). The question naturally arises as to why the Lord chose symbols to be the vehicles of these truths. Symbolism frequently serves a two-fold purpose—to reveal and to conceal. Occasionally, the Lord’s parables functioned in this capacity, i.e., they portrayed certain truths to the disciples while withholding the same from those who were spiritually dull (cf. Matthew 13:10-15).

The theme of victory within the book of Revelation was largely couched in the imagery that adorned the Old Testament. The Christians were undoubtedly familiar with this sort of language; so the message of hope would be grasped by those early disciples. At the same time, the defeat of the persecuting powers was veiled to those not discerning the figures. One can well imagine, for example, how trials for the Christians might have been intensified had they been discovered circulating a document which literally predicted the overthrow of their persecutors.

And so, as George Ladd points out: “In the apocalypses, symbolism becomes the main stock in trade, particularly as a technique for outlining the course of history without employing historical names” (1999, 52).

It is thus a serious error to literalize the book of Revelation, and this is precisely what the premillennialists have done with the first six verses of chapter twenty.

The Symbols Employed

An examination of the first half-dozen verses of Revelation 20 evidences the following symbols: a key, a chain, a dragon or serpent, an abyss, a thousand years, thrones, a beast, marks on foreheads and hands, and a resurrection.

It is certainly a strange interpretation which contends that a figurative serpent was bound with a figurative chain and thrown into a figurative abyss which was locked with a figurative lock that had a figurative key, to be confined for a literal thousand years! It ought to be manifestly obvious that no literal reign of Christ upon the earth is here alluded to. Even if one does not understand the specific design of the symbols, he can see the symbolic import of the thousand years.

Significant Omissions

Perhaps this context is more significantly devastating to the premillennial theory for what it does not say, but which, if the theory were true, it surely would have mentioned. Nothing is said of:

• Christ’s second coming;
• the establishment of a kingdom;
• an earthly regime;
• a bodily reigning;
• the throne of David; or
• the Jews being regathered to Palestine.

All of these elements are vitally important to the millennial view, yet they are conspicuously absent from this narrative!

The Gist of the Narrative

Obviously the context of Revelation 20:1-6 is a part of the design of the book as a whole. Many scholars believe that this section is a symbolic description of the revival of Christianity from a period of bloody persecution. For example, note that earlier (6:9-11) John had seen the “souls” of the martyrs “underneath the altar” crying, “How long, O Master, the holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?”

In chapter twenty, however, the apostle views the “souls” on “thrones” reigning with Christ. For a while, Christianity appeared to have been buried in tribulation, but ultimately, it emerged. It was, figuratively speaking, resurrected.

The Scripture speaks of figurative resurrections as well as literal ones (see Isaiah 26:19; Ezekiel 37:12; Romans 11:15).

It would, therefore, not be inconsistent with analogy of prophecy if we should understand the Apostle as here predicting that a new race of men were to arise filled with the spirit of the martyrs, and were to live and reign with Christ a thousand years (Hodge, 842).

That this resurrection alludes to the triumphs of persecuted saints is further borne out by the fact that “the second death hath no power” over the reigning ones, which harmonizes perfectly with chapter two, verse eleven—“He that overcometh shall not be hurt of the second death.” Thus, the resurrection of 20:6 is a figurative way of saying “overcome.”

The one thousand years, of course, also would be symbolic in scope, suggesting either that the victory of God’s cause—as considered in this context—would be lengthy in span, or possibly the one thousand years may denote the completeness of the saints’ triumph. One may confidently say that the term “thousand” is never used in the book of Revelation in a literal sense.

Conclusion

There is no support for the theory of premillennialism—not in the book of Revelation, nor elsewhere in the Bible. It certainly is difficult to abandon a theory that has been entertained for many years, but when one discovers that a religious view is false, he should reject it in deference to truth.

Wayne Jackson

Sources/Footnotes

• Arndt, William and F. W. Gingrich. 1967. Greek-English Lexicon of the New Testament. Chicago, IL: University of Chicago.
• Barnes, Albert. 1954. Commentary on Revelation. Grand Rapids, MI: Baker.
• Brown, David. 1882. Christ’s Second Coming. Edinburgh, Scotland: T. & T. Clark.
• Clarke, Adam. n.d. Commentary on the Bible. Vol. 4. Nashville, TN: Abingdon.
• Hardeman, N. B. 1928. Hardeman’s Tabernacle Sermons. Vol. 3. Nashville, TN: Gospel Advocate.
• Harvey, Van A. 1964. A Handbook of Theological Terms. New York, NY: Macmillan.
• Hodge, Charles. 1960. Systematic Theology. Vol. 3. London, England: James Clarke & Co.
• Kevan, Ernest F. 1999. Wycliffe Dictionary of Theology. E. F. Harrison, G. W. Bromiley, C. F. Henry, eds. Peabody, MA: Hendrickson.
• Ladd, George. 1999. Wycliffe Dictionary of Theology. E. F. Harrison, G. W. Bromiley, C. F. Henry, eds. Peabody, MA: Hendrickson.
• Laetsch, Theo. 1956. The Minor Prophets. St. Louis, MO: Concordia.
• Murray, George. 1948. Millennial Studies. Grand Rapids, MI: Baker.
• Neander, Augustus. 1858. History of Christian Dogmas. Vol. 1. London, England: Bohn.
• Nichols, James A., Jr. n.d. Christian Doctrine—A Presentation of Biblical Theology. Nutley, NJ: Craig.
• Scofield, C. I. 1945. Scofield Reference Bible. New York, NY: Oxford Press.
• Vos, Geerhardus. 1939. International Standard Encyclopedia of the Bible. Vol. 2. James Orr, ed. Grand Rapids, MI: Eerdmans.

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