Truth Magazine

By Daniel King

Premillennialists have always loved to dabble in the prophets. The reason for this is twofold: First, most people are completely ignorant of the prophets. They could tell you a little about the gospels, something about Acts, and perhaps a tidbit about the New Testament epistles – but the majority could not tell you a single thing about the Old Testament prophets. This makes the premillennialist’s remarks relatively “safe”; he can wax eloquent in his speculative discourses without fear of much contradiction. Second, they love the prophets because they were written under a carnal covenant for the people of a carnal nation whose hopes and dreams were connected with a carnal city in a this-world land. Despite the fact this covenant has been taken away (Col. 2:14; Eph. 2:15) and nailed to the cross of Christ, and although national Israel has been displaced by a spiritual people, the church (Gal. 6:16), and even though the land that flowed with milk and honey has given place to a heavenly country (Heb. 11:16) with its Holy City the New Jerusalem (Heb. 13:14; Gal. 4:26), the premillennialist yet sets his hopes and dreams upon this world and its glories and treasures. He looks for happenings which he is confident the prophets previously announced, ignoring the clear indication by inspired men that the prophetical words had special reference to the days of the Messiah’s first advent, not His second. As Peter said, “Yea and all the prophets from Samuel and them that followed after, as many as have spoken, they also told of these day. . .” (Acts 3:24).

One of the favorite segments of Old Testament prophecy for the speculative thinker is Ezekiel 38, a virtual premillennialist playground. It shall be our purpose in the present paper to note some of the outlandish identifications and interpretations forced upon this chapter, and give careful attention to its actual meaning in Scripture and history.

Premillennial Presuppositions

Two fundamental presuppositions make it impossible for the premillennialist interpreter to make good sense out of Ezekiel 38, or any other prophecy for that matter. To begin with, he is an incurable futurist. No matter what the evidence to the contrary, he always sees a prophecy as still looking to the future for its historical realization. Too, he is an inveterate eisegete, wed to the dishonorable and dishonest practice of introducing into an ancient text the events and historical and political happenings that he sees occurring about him in his own time. Never mind the fact that others have gone this way before him; he ignores the plain and incontrovertible fact that history has since shown them utter fools; he is forever, like his. predecessors, living in the last days. As will be seen, these assumptions are manifestly at work in the theories spun by speculators who wrest Ezekiel 38 to their own destruction (2 Pet. 3:16).

Misapplications

A number of chapters in Ezekiel have been misused in an effort to justify premillennial expectations. Noteably, the “Woman in the Wilderness” of 20:34-37, the “Restoration of Israel” prophecies of chaps. 34, 36, 37, and 39, the “Great Tribulation” of chap. 38, the “Armageddon” portent of chap. 39, as well as the “Millennial Restoration of the Temple and Cult” in chaps. 40-48 – these all have been resorted to as evidence of end-time happenings that have as their center earthly Israel and a carnal kingdom. The plain fact is that none of these passages teaches what is alledged. The church, the New Israel and the spiritual Temple of God (1 Cor. 3:16; 2 Cor. 6:16; etc.) are being considered: “Know ye not that ye are the temple of God. . .”, and “ye are the temple of the living God”, Paul tells the Corinthian church. To the Ephesians he says, “Each several building, fitly framed together, groweth into a holy temple in the Lord. . .” (2:21). The so-called Armageddon passages, as Ezekiel 38 and 39:17-20, with the Tribulation passages of the book, all describe in highly figurative language the birthpangs of the church and the persecution she would meet in her first days of life. As usual, though, the premillennialist looks upon these texts as literal to the degree and extent that fits the limits of his theory. This we have come to expect from him, however, for prophecy and even non-prophecy is read in the light of his speculative ideas rather than from the point of view of the whole teaching of the Bible, inclusive of its New Testament fulfillments and explanations of Old Testament obscurities.

For example, Hal Lindsey in his book The Late Great Planet Earth has a chapter entitled “Russia is a Gog” in which he claims Ezekiel 36 and 37 “speak of the final restoration of the Jews to the land of Palestine, a restoration from which they will never be scattered again” (p. 60). Of chapters 38 and 39 he asserts, “These chapters indicate with certainity that after the physical restoration of the nation, but before the spiritual rebirth, the great northern enemy will invade Israel” (p. 62). He goes on, “Then God will supernaturally judge the northern invaders, and this is the very act which will impel the Israeli people to know and believe in their true Messiah, Jesus Christ (Ezek. 39:6-8)” (p. 62). Russia is identified as the enemy of the people of God in the series of occurrences described by the prophet as the prophecy is interpreted by Lindsey, “For centuries, long before the current events could have influenced the interpreter’s ideas, men have recognized that Ezekiel’s prophecy about the northern commander referred to Russia” (p. 63).

Such an identification of Russia as the Northern Enemy of Ezekiel 38 is not an isolated one. Such writers as R.W. Dehaan (Israel and the Nations in Prophecy, chap. 9), J. Dwight Pentecost (Prophecy for Today, chap. 10), and Salem Kirban (Guide to Survival, chap. 11), with a host of others, are wed to this view. Says Kirban, “If you will draw a straight line from Jerusalem to the North pole on your map, you will find that this line will pass right near the city of Moscow” (op. cit., p. 231). Lindsey (Armageddon, pp. 44,4, 445) says the following facts establish Russia in the Rosh of Ezek. 38:1-2: (1) Prophetic scholars are “in almost unanimous agreement” on this identification; (2) “Chief” in Hebrew is Rosh, similar in sound to Russia; (3) An alternate translation of “chief” is “bear”, the well known symbol of Russia; (4) Russia is to the north of Israel; (5) Meshech has a “suspicious correspondence to Moscow.”

Herbert W. Armstrong, giving the texts a slightly different twist, espouses British- Israelism: “The one central master key to prophecies as a whole is the identity of the United States and the British nations in these prophecies for today” (The U.S. and the British Commonwealth in Prophecy, p. 8). Further, “It is conclusively proved as all students of prophecy know, that ‘God’ in the land of ‘Magog’ is Russia. ‘Meshech’ is Moscow, ‘Tubal’ is Tobolsk” (“Will Russia Attack America,” p. 5).

In most cases, the premillennialist speculator further identifies “Tarshish and the young lions” of Ezekiel 38:13 with Great Britain and the United States, i.e. the English-speaking nations.

The Real Meaning

While the majority of dispensational writers reject the British-Israelism of Herbert W. Armstrong and the nowdisgraced Garner Ted, one wonders why their method should be so ill-favored by them. After all, it is the same method used by all dispensationalists in almost every phase of their interpretive technique. Every ancient nation or people stands for some modern nation or people, Rosh for Russia, Tarshish and the young lions for English speaking moderns, etc. Why would it not be credible for Israel to stand for America?

But the difficulty runs deeper than merely this. The problem is a monstrous hermeneutical one, viz. that touches their whole frame of reference with respect to the principles of interpretation and explanation of biblical texts. Returning for a moment to a passage cited earlier, namely Acts 3:24, we are reminded that the end of the law and of Old Testament prophecy, its culmination and realization, came in Christ and the establishment of his church: “Yea and all the prophets from Samuel and them that followed after, as many as have spoken, they also told of these days . . . .” Therefore, the direction of prophecy was not toward the end of the world or of the created order, but the conclusion of the order established by God in the Mosaical dispensation. To note that language highly symbolic in nature was utilized to express that ending and the new beginning is not very surprising to the close student of the Old Testament prophets (or the New Testament prophet John, for that matter), for this was ever their way of writing and speaking. We may, for our part, express our endorsement of the simple yet correct remark made by the erudite van Hengstenberg, who in commenting upon John’s use of Ezekiel’s figure in Revelation 20:7, said: “That Gog ‘and Magog represent generally all the future enemies of the kingdom of God, arid that we have here embraced in one large picture all that has been developing itself in a long series of events, so that the explanations which take them as referring to the Syrian kings, the Goths and Vandals, or the Turks, are all alike true, and only false in their exclusiveness.” Ezekiel 38 represents therefore a highly stylized portrait of the church’s origin under the pressure and persecution of her enemies, which enemies as the prophet shows were utterly vanquished, leaving the Temple of God (the church) a triumphant people. Every new enemy would be a new Gog, but would be overcome with the same decisiveness.

Questions

1. Why do the premillennialists like the prophets? Why can they feel “safe” about what they write and preach?
2. What connection does Acts 3:24 have to their handling of the prophets?
3. Identify two presuppositions you see at work in premillennial approaches to Ezek. 38. Show how this is true specifically as that chapter is interpreted. Can you think of other cases where the same thing manifests itself?
4. Show how New Testament texts that refer to the “temple of God,” the “new Jerusalem,” the “House of God,” “Israel,” etc. help us in understanding these prophecies.
5. Summarize some of the premillennial views of Ezek. 38. How does Russia enter the discussion? The United States? The British Commonwealth countries?
6. What is British-Israelism? Is it popular among premillennialists?
7. Look up the word “hermeneutics” in a good dictionary. Explain how premillennial views of Scripture pose “hermeneutical” problems.
8. Compare Ezekiel 38 and Rev. 20:7. What do Gog and Magog represent in each case? How do the two texts complement one another?
9. Does Ezekiel 38 offer hope to the church when it today faces adversity (materialism, sensualism, communism, denominationalism, cultism)?
10. Thought Question: The time of fulfillment of Ezekiel’s prophecy is explained by him to be “in the latter years” (38:8) or “the latter days” (38:16). How would these expressions relate to similar expressions found in the New Testament (cf. Acts 2:16-17; Heb. 1:1-2; etc.)?

Guardian of Truth XXVI: 2, pp. 25-27
January 14, 1982

By T.G. O’Neal

Matthew 24 is a chapter that has often been misunderstood. It has been used by false teachers to set forth various ideas and theories about the second coming of Christ. A “reign of Christ on earth” is supposed to be taught in this passage.

Both Mark (chapter 13) and Luke (chapter 21) record the same material Matthew does. The three chapters must be considered together to understand all Jesus taught. In this article our reference will be mainly to Matthew 24.

Christ was asked two questions. (1) “When shall these things be?” “These things” in Mt. 24:3 refer to the destruction of the temple in Jerusalem mentioned the verses 1-2. (2) “What shall be the sign of thy coming, and of the end of the world?” Jesus answered these two questions in order.

One need to note that what Jesus said was privately unto his disciples on the Mt. of Olives. (Mt. 24:3) Therefore, one should not expect what was said to be applied to everybody on the earth for all time to come.

Verses 4-8

Christ in these verses warns his disciples about being deceived. If they could be deceived, so can men today. The disciples, not men today, would hear of the wars and rumors of wars of that day, but they were not to be troubled for “the end is not yet” – the temple was not to be destroyed just then. Nations and kingdoms would arise against each other, but “these are the beginning of sorrows.” Rome was at war with Syria, Samaria and others at this time before the destruction of Jerusalem. Famines, earthquakes and pestilences would be in different places. Earthquakes were in Crete, Smyrna, Miletus, Chios, Samos, Laodicea, Hieropolis and Colosse. Read of famine in Acts 11:27-30. Verse 8 shows “all these are the beginning of sorrows” and not the end as it is usually contended by false teachers.

Verses 9-13

In these verses Christ shows there will be a time of suffering and persecution. The disciples would be hated, offended, betrayed, afflicted and killed for the Lord’s cause (verses 9-10). False prophets would arise to deceive many (verse 11). The one who endured unto the “end” would be saved (verse 13).

Verse 14

Christ shows before the end of Jerusalem came the gospel was to be preached in all the world (see Mk. 16:15-20; Psa. 19:4; Rom. 10:18). When the gospel is preached unto all the world, Christ said, “then shall the end come” – the end of the Jewish state and the destruction of the temple.

Verses 15-26

When the “abomination of desolation” mentioned in verse 15 took place Christ gave certain instruction (see Dan. 9:23-27). The “abomination of desolation” of Daniel was the Roman army Luke tells us (Lk. 21:20). When this happens, those in Judea are to flee to the mountains (verse 16/. This is not addressed to those in America. Those on the housetops were to flee. Woe or difficulty would be with those with child or small children (verse 19).

The disciples were to pray their fleeing to the mountains would not take place in winter when they would be cold nor on the sabbath when the city gates would be closed. Although the law of Moses was nailed to the cross, the Jewish authorities would have the gates to the city closed since the law was still the civil law of the land.

No flesh would be saved if the days had not been shortened. In the battle of Jerusalem, Josephus says about a million people were killed and that some of the fires were put out by the flowing of human blood. For the elect, the children of God, those days would be shortened.

In verses 23-26, Christ forewarns them of being deceived. Some would say Christ is at a certain place, and Christ said “believe it not” (verse 23). If they said Christ was in the desert or secret chambers the disciples were to believe it not (verse 24). Christ forewarned them (verse 25).

Verses 27-28

In these verses we have a second reference to the “abomination of desolation” spoken by Daniel. The “abomination” was the Roman army encamped at Jerusalem (Lk. 21:20). The Roman army encamped east of Jerusalem and came quickly toward the west in attacking Jerusalem is the significance of the first part of verse 27. The “coming of the Son of man” is the Lord’s coming in judgment upon the Jewish nation and not his second coming. Verses 27 and 30 mention the coming of the Son of man, but chapter 26:64 shows the Son of man “coming in the clouds of heaven” and at the same time he is “sitting on the right hand of power.” This is a coming in judgement. Since the Roman army was coming upon Jerusalem, the “carcase” of verse 27 was Jerusalem and the “eagles” were the army under the ensign of eagles.

Verses 29-31

Christ said after the tribulation “shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of heaven shall be shaken” (verse 29).

Many have expected these things to happen to the literal sun, moon and stars. We understand Jesus did not mean the literal sun, moon and stars for the tribulation is passed and they are still in the heaven.. The Holy’ Spirit through Isaiah used similar language in telling the downfall of Babylon. (Read Isaiah 13, noting verse 10). When the Holy Spirit moved Ezekiel to speak against “Pharoah king of Egypt” He said, “Arid when I shall put thee out, I will cover the heaven, and make the stars thereof dark; I will cover the sun with a cloud, and the moon shall not give her light” (Ezek. 32:7-9). When the Holy Spirit used such language to describe the downfall of ancient Egypt and Babylon, why should one not understand similar language of the Holy Spirit used to describe the fall of the Jewish State?

Concerning the “Son of man coming in the clouds of heaven” note the remarks on verses 27-28.

Verse 31 says what is said in verse 14, that is, the gospel is to be preached to all the earth before the destruction of Jerusalem.

Verses 32-35

Jesus gives them a parable of a fig tree. They knew summer was near when they saw the fig tree put forth leaves. Then Jesus says, “So likewise ye, when ye shall see all these things, know that it is near, even at the door” (verse 33). In verse 3 they wanted to know “when shall these things be.” Jesus tells them in verse 33 they “shall see all these things.”

Verses 33 and 34 are important to this discussion. If the disciples did not see “all these things” then these disciples are still alive on earth for Jesus said, “This generation shall not pass, till all these things be fulfilled” (Verse 34).

“Ye” – the disciples (Mt. 24:3; Mk. 13:3) – “shall see all these things.” The “ye” does not refer to people living two thousand years in the future. “This generation” was the living generation at the time of Christ and his apostles – not a generation in the twentieth century. If “these things”, have not been “fulfilled” then we have a whole generation living now who were living in the time of Christ. Since this is not true, “these things” were fulfilled then as Christ said they would be.

Concerning the kingdom, Jesus said, “verily I say unto you, That there be some of them that stand here, which shall not taste of death till they have seen the kingdom of God come with power” (Mk. 9:1). Either the kingdom has already come or there are men on earth alive who stood in the presence of Christ and heard him speak. Since all admit this is not so, we know the kingdom has come (see also Col. 1:13-14).

Jesus informed the disciples that his words would not pass away, but that heaven and earth, which was considered to be permanent, would pass away (verse 35).

Verses 33 and 34 show that what Jesus said in verses 4-35 refer to the destruction of Jerusalem, the downfall of the Jewish State, and NOT to the end of the world.

End and Second Coming

In verse 3, the second question asked was “What shall be the sign of thy coming, and of the world?” Jesus replies to that question by saying, “But of that day and hour knoweth no man, no, not the angels of heaven but my Father only” (verse 36). In view of that which the “Father only” knows, it is interesting that the Adventists, Jehovah Witness, the Armstrongs and others “see” things which they say causes them to “know” when Jesus was or is coming.

Christ gives only one thing about the second coming of Christ that is certain – it is uncertain when he will come. He illustrates this with the uncertainity of the flood (verses 37-39); of two working in a field, (verse 40); and two women grinding at the mill, (verse 41). When ye “think not” it will then be when “the Son of man cometh!”

No Contradiction

If the things mentioned in verses 4-35 refer to the second coming of Christ, this would make Jesus contradict himself. From the signs Jesus mentions in verses 4-35 he said the disciples could “KNOW that it is near, even at the doors” (verse 33). Yet, in verse 42 he said, “ye KNOW NOT what hour your Lord doth come.” The entire 24th chapter does not refer to the second coming for this would make Jesus say one time they could KNOW when it would be and then say later they KNOW NOT when it would be. This would make Christ contradict himself, which he did not.

When the Lord comes he will reward the righteous (verses 45-47) and punish the wicked (verses 48-51).

Guardian of Truth XXVI: 2, pp. 23-25
January 14, 1982

By Arthur M. Ogden

The doctrine advocating the return of Jesus Christ to earth to establish an earthly kingdom over which He will reign for 1000 years from Jerusalem is known as Premillennialism. It is one of the most popular religious doctrines of our day. It is a doctrine in which many denominational churches hold common bond as a large percentage hold to the doctrine. At any hour one might tune his radio to hear a premillennial preacher expounding upon “the signs of the times” – the imminent return of the Lord. The doctrine rests primarily upon the misunderstanding and misapplication of Revelation 20:1-7.

Will Christ reign on earth? Premillennialists cry “yes” but we respond with a resounding “no.” Our reasons are twofold:

First, God never promised an earthly reign! It-is true that prophecy after prophecy of the promised Messiah were interpreted by materialistic thinking Jews to mean that the Christ would rule the world upon David’s earthly throne (cf. Jn. 6:14-15; 7:27, 40-44; 12:33-34), but the Jews totally misunderstood the prophecies. This is obvious when we consider that all prophecies concerning the Messiah necessarily had to be fulfilled in Jesus (Lk. 24:44; cf. Mk. 14:49; Lk. 24:25-27). The inspired record affirms that all those prophecies were fulfilled in and by Him (Acts 3:18-26; 13:26-37). If this is true and he did not reign on earth, then it is apparent that an earthly reign was not promised. Add to this the declaration of Jesus that the destruction of Jerusalem, which was to take place during the lifetime of the generation living when He spoke (Lk. 21:32), would constitute “days of vengeance; that all things which are written may be fulfilled” (Lk. 21:22); you have the formula which demands that everything God promised in the Old Testament be fulfilled totally by 70 A. D. when Jerusalem was destroyed. If an earthly kingdom was contemplated according to Old Testament prophecy, then that kingdom had to be established no later than 70 A.D. Since an earthly reign of Christ was not in evidence by that date, it is apparent that none was intended. The fact is, God never promised an earthly reign!

Second, the Scriptures precluded an earthly reign! The Scriptures not only do not promise an earthly reign, they teach that Christ will not reign on the earth. Consider the following:

(1) God decreed that no descendant of Coniah (Jeconiah or jehoichin) “shall prosper, sitting upon the throne of David, and ruling any more in Judah” (Jer. 22:28-30). Since Jesus is a descendant of Jeconiah through Salathiel (Matt. 1:12; Lk. 3:27), His throne must therefore be somewhere other than Judah, or His kingdom will fail. This excludes an earthly reign of Christ from Jerusalem.

(2) According to prophecy, the Branch of David (Jer. 33:15-18) would be “a priest upon his throne” (Zech. 6:12=13). Jesus is the Branch of David (Rev. 5:5; 22:16) arid a priest upon His throne (Heb. 6:20; 7:1), yet He cannot be a priest on earth (Heb. 8:4). Therefore, His reign as King cannot be on the earth!

(3) The Jews readily admitted that Christ would be “The son of David” (Matt. 22:42). So, Jesus cast them a dilemma. “How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till 1 make thine enemies thy footstool? If David then call him Lord, how is he his Son?” (Matt. 22:43-45; cf. Psa. 110:1). The Jews could not answer because they did not understand the true nature of the kingdom. Yet Peter explained its meaning on Pentecost (30 A.D.) when he said that Jesus was raised from the dead to sit on David’s throne at the right hand of God where He rules as Lord and Christ (Acts 2:29-36). David, Jesus and Peter understood that the reign of Christ would be in heaven at God’s right hand. Since Jesus is to reign at the right hand of God till the end (1 Cor. 15:24-26), there can be no earthly reign of Christ!

Revelation 20:1-7

(Please read the text). For centuries this passage has been used to support the various theories of millennialism. The reasons are apparent. A period of 1000 years is mentioned six times. Satan is bound for a 1000 years (v. 2) that he should deceive the nations no more until the 1000 years (v. 3) are fulfilled. During this 1000 years (v. 4); souls lived and reigned with Christ, while the rest of the dead lived not again until the 1000 years (v. 5) were finished. Those who have a part in the first resurrection shall reign with Christ the 1000 years (v. 6), and when the 1000 years (v. 7) are over Satan will be loosed from his prison to deceive the nations once more. The passage is perplexing and challenging.

Premillennial Assumptions

According to premillennialists, the millennium will be ushered in by (1) the second coming of Christ. The living saints will then be (2) raptured and the dead saints (3) bodily resurrected to meet Him in the air. Then, after the (4) marriage of Christ to His bride (the church) and a concurrent period of seven years of tribulation, He will return to earth to (5) reign on the literal throne of David in (6) Jerusalem for (7) 1000 years. If you have read the text, you realize that this passage mentions only the 1000 years. It does not mention or hint at the second coming of Christ, the rapture, a bodily resurrection, Christ on earth, Christ reigning on earth, the throne of David or Jerusalem. All of this has been assumed by premillennialists. There has never been a doctrine more void of proof than premillennialism. We should understand that, since the Scriptures preclude an earthly reign of Christ, any interpretation of Revelation 20 that calls for an earthly reign is in error.

Analysis Of Revelation 20:1-7

It is one thing to expose premillennialism’s erroneous use of Revelation 20 and quite another to give a satisfactory, harmonious, scriptural explanation of the passage. To be successful in understanding this text, we must bear in mind that we are dealing with an apocalypse in which truth relative to “things which must shortly come to pass” (Rev. 1:1; cf. 1:19; 4:1; 22:6) were signified to John (1:1). We must remember that what is said must be viewed in relationship to the context of the apocalypse. If we do this, we shall find understanding.

The Binding of Satan

The first three verses of Revelation 20 depict the binding of Satan. He is chained, cast into the bottomless pit and restrained from deceiving the nations until 1000 years are fulfilled. It is essential that we understand the reason for his binding because this is not to be understood as the total restraining of all his power and influence in the world. Satan is bound only “that he should deceive the nations no more.”

In the Apocalypse Satan is pictured deceiving the nations as he calls forth the “sea” and “land” beasts (13:1, 11). Satan gave each his power (13:2, 11). Together these gather forces for the battle of the great day of God Almighty (16:13-14). They war against the Lamb and His armies (13:7; 17:14; 19:19). The beasts represent the Roman Empire and the false religions which served the empire; both served Satan’s designs. Satan deceived them into warring against God and His people. In the Apocalypse they are finally defeated and cast into the lake of fire (19:20), signalling the end of the Roman Empire. The scenes of chapter 20 continue the presentation as Satan is bound “that he should deceive the nations no more, “as he deceived them in the days of Rome’s glory, until the 1000 years are finished.

The Dead Reign With Christ

Following the binding of Satan, John views the realm of the dead /hades) to see righteous souls living and reigning with Christ the 1000 years, i.e., the period.of Satan’s incarceration. John saw those to whom judgment was given sitting upon thrones and he saw the souls of saints martyred because of their faith as they continued to live and reign with Christ after their death.

The scene before us reminds one of Jesus’ description of the hadean realm when He pictured the rich man in torment while righteous Lazarus was comforted in Abraham’s bosom (Lk. 16:19-31). The only difference in the two scenes is that Jesus reveals the Old Testament view of hades as it existed prior. to Christ’s atonement for the sins of the world and the subsequent redemption of the righteous, while John described hades as it was to exist hundreds of years after tie atonement was offered. When John views hades the righteous dead are living and reigning with Christ. They had begun their life and reign with Christ on earth (Rev. 1:6; 5:10). All Christians reign in_life by Jesus Christ (Rom. 5:21; 1 Cor. 4:8); this life and reign with Christ continues after death (2 Tim. 2:12). Paul said, “To be absent from the body” is “to be present with the Lord” (Z Cor. 5:6-8; cf. Phil. 1:23).

The First Resurrection

“The rest of the dead lived not again until the thousand years were finished” (v. 5). This identifies the other side of hades, the unrighteous dead. They do not live or reign with anyone. The second death, which is the lake of fire (20:14-15; 21:8), still holds power over them (v. 6). Since there is a second death there must be a first. What is the first death? It is physical death by which every person (Heb. 9:27) is separated from life and the source of life, God. No one escapes the first death. The unrighteous dead in the torments of hades are separated from life and from God, the source of life, and shall remain in this dead state until the bodily (1 Cor. 15:52-54) or second resurrection (20:12). However, on the other side of the “great gulf” the righteous dead have been raised to continued life with God as righteous souls in paradise where they live and reign with Christ the 1000 years, or until the time of Satan’s imprisonment is complete. This is the first resurrection! On such who have part in it, the second death has no power (v. 6).

How marvellous are the assurances of God! Just think how comforting these words were to those being threatened with death (cf. 13:15). The promise that physical death would not interrupt their life and reign with Christ would have been most rewarding. Evidently our ancient brethren accepted these assurances, girded their loins and died holding firmly to their faith. How comforting these same assurances should be to us today if we should likewise be called upon to die for our faith.

Other explanations of these verses have been given by brethren but are fraught with difficulties. This explanation is scriptural, free of textual problems and most satisfying.

Conclusion

Will Christ reign for 1000 years on the earth? No, but Jesus is reigning now. He has been reigning for 1950 years, and the book of Revelation presents Him as reigning. Jesus said of Himself, “I am the root and the offsrping of David” (22:16); “he that hath the key of David” (3:7). John saw Him as “the Root of David” (5:5) appear at the right hand of God (5:7) with the atonement (5:6) for the redemption of mankind (5:9). He assumed the authority of heaven at the right hand of God when He received the completely sealed book (5:7). All of heaven (5:8-12) and earth were subjected to Him (5:13-14), “and he shall reign for ever and ever” (11:15). Salvation, strength, the kingdom of God and the power of His Christ is come (12:10), and men are redeemed with His blood and reign on the earth (1:6; 5:10/. When death comes to the saints, they are resurrected as souls in paradise where they continue to live and reign with Christ the 1000 years, or to the end of time, “and they shall reign for ever and ever” (22:5).

Questions

1. What term best describes those who believe Christ will reign on earth for 1000 years?
2. Are there any Old Testament prophecies yet to be fulfilled?
3. Make an argument from the Old Testament which proves that Christ will not reign on the earth.
4. Where did David, Jesus and Peter understand Christ’s reign would take place?
5. List seven things premillennialists assume Revelation 20:1-7 teaches which are not mentioned in the text.
6. Why is Satan bound in Revelation 20?
7. How do we know the souls of Revelation 20:4 were physically dead (cf. text)?
8. What is the first resurrection?
9. Who can have a part in the first resurrection?
10. Does the book of Revelation teach that the reign of Christ is past, present, or future?

Guardian of Truth XXVI: 2, pp. 21-23
January 14, 1982

By Hoyt H. Houchen

There are different kinds of premillennialists, but whether they be historic or dispensational in their views, all of them agree that after the second coming of Christ, He will reign upon this earth for one thousand years before the final judgment. This teaching must not be regarded as harmless and merely speculative. It is a system of error and must therefore be dealt with accordingly. As other writers in this special series will be dealing with the doctrine itself, this treatise will be more concerned with its logical consequences.

 

The Scriptures teach that the church was built by Jesus Christ (Matt. 16:18), was purchased by His precious blood (Acts 20:28), is revealed in the New Testament and originated in the mind of God. It was eternally purposed by God (Eph. 3:11) and designed to be a part of God’s redemptive plan for man (Eph. 5:23). A distinguishing phase of premillennialism, however, is the view that the establishment of the church was not prophesied in the Old Testament. The idea is that the kingdom was foretold by Old Testament prophets and was announced by John the Baptist and by Christ, but because the Jews rejected Christ (the Messiah) it was postponed and the church was devised to serve as a substitute or contingent. The period in which we are now living is “the church age,” and is to continue until Christ cores again. Then there will follow the establishment of the old Jewish kingdom, at which time Jesus will occupy the literal throne of David in Jerusalem where He will reign for one thousand years. During this millennium the temple will be rebuilt, and even the Levitical sacrifices of the Old Testament will be re-established. This is the general structure of the premillennial view, and their distinction between the kingdom and the church is clear.

It Minimizes the Church

The premillennial position makes the -church a mere accident which is diametrically the opposite of what Paul wrote in Eph. 3:11. He declared that it was “according to the eternal purpose of God.” A serious consequence of the premillennial doctrine is that it destroys faith in the church of our Lord Jesus Christ.

R.H. Boll of Louisville, Kentucky was the leader of the premillennial movement among churches of Christ. He referred to the church as “a new spiritual contingent” (Word and Work, March, 1938). The word “contingent” means “a happening by chance or unforeseen causes” (Webster’s Seventh Collegiate Dictionary, p. 180). According then, to the premillennial theory, had it not been for the rejection of the Messiah by the Jews, the old literal kingdom of David would have been re-established and the church would never have been brought into existence. Who can believe that the church, purchased by His Son’s blood and filled with His Spirit, is accidental or by chance?

In the first place, the Old Testament prophets never foretold an earthly king nor an earthly kingdom. The Jews, including the apostles, were expecting a restoration of the literal kingdom of Israel (Acts 1:6) as are the modern day premillennialists; but Jesus did not come to establish a literal and earthly kingdom. The kingdom He established began on the day of Pentecost (Acts 2), the reign of Jesus is spiritual (1 Cor. 15:25, 26) and the very nature of the kingdom is spiritual (Jn. 18:36; Rom. 14:17). The terms “church” and “kingdom” are used interchangeable in the New Testament (Matt. 16:18, 19), and to be in the kingdom is to be in the church (Col. 1:18; Rev. 1:9). Jesus is the head of the church (Col. 1:18) and rules over His kingdom (1 Cor. 15:25, 26; Rev. 1:6). The idea that the kingdom was postponed because of rejection by the Jews, and the church is an “interruption” (“a parenthesis” as expressed by H.A. Ironside) was fathered by J.N. Darby in the latter part of the nineteenth century. He insisted that the church is distinctly not a part of God’s initial redemptive plan (Clarence C. Bass, Backgrounds of Dispensationalism, p. 27). This idea is generally believed by modern premillennialists. It was promoted in churches of Christ by R.H. Boll (as previously mentioned), and is popularized by C.I. Scofield in the publication of his Bible with premillennial notes. The church was not only in the mind of God (Eph. 3:11) but is spiritual Israel, fulfilling in Christ the promise to Abraham (Gal. 3). It manifests the manifold wisdom of God (Eph. 3:10), is a part of the “mystery” (the divine plan of redemption, vs. 6), and will remain as long as the earth shall endure (vs. 21).

It Minimizes the Gospel

Since the church is a part of the divine “mystery” (Eph. 3:5, 6), if the church is minimized, then so is the gospel; because the gospel is revelation of the “mystery.” It reveals the salvation of man in the church; therefore, to minimize one is to minimize the other.

It Nullifies God’s Promise

Both John the Baptist and Jesus preached that the kingdom was at hand (Matt. 3:2; 4:17). “At hand” is from the Greek word engizo, and is translated “nigh” or “near.” But if the kingdom was postponed, these prophecies failed and God would not be true to His promise. The result would be that what Jesus preached was not the gospel of the kingdom (Mk. 1:14, 15), for the kingdom did not come. Multitudes had responded in good faith that the kingdom would come. If it did not come, then God was not true to His promise. It should be noted also that not one word was uttered about national repentance being the condition that the kingdom would come. Furthermore, if God did not know that the kingdom would be postponed when He made His promise, then God would not be omniscient. God announced something that he did not know would be postponed. And, if the kingdom was postponed, then the veracity of Jesus would be impeached because He promised that which did not come. Remember, that He even said that some living then would not die before they would “see the kingdom of God come with power” (Mk. 9:1). Who can believe that God and Jesus made a false promise? Such is the serious consequence of premillennialism.

It Makes the Great Commission Void

Jesus said that all power was given to Him in heaven and on earth, and that His apostles were to teach all nations (Matt. 28:18, 19). Premillennialists contend that the “nations” referred to by Jesus at the judgment (Matt. 25:31, 32) does not mean the Jews, but rather the Gentiles. They think the “nations” mean the Gentiles as distinguished from Israel. But the commission says go and teach “all the nations.” If the term “nations” never refers to Jews, then Peter was preaching in vain to the Jews on the day of Pentecost in Acts 2. The consequences is that the great commission is nullified as far as the Jew is concerned. Where is the commission for the Jew? There is none, if this contention is correct. And, if Jesus does not exercise all power now, then the great commission is nullified. As to the contention that “nations” refer only to the Jews, is a mistake to begin with; because the Greek word ethnos that is translated “nations” in Matt. 25:32 is also the same form which appears in Lk. 24:47 and Acts 17:26. In both verses the context itself shows that all races are referred to – all men and not only Gentiles. Lk. 24:47 is fulfilled in Acts 2 when repentance and remission of sins were preached “in his name unto all the nations, beginning from Jerusalem.” The preaching at that time was to Jews; therefore, Jews are included in “all nations.” The gospel is God’s power to save everyone who obeys it, Jews and Gentiles alike (Rom. 1:16).

It Denies “The Last Days”

Premillennialists deny that we are now living in “the last days.” They refer to this present period as “the church age” and “the last days” will not begin until after the return of Jesus from heaven. According to them, there is to be a literal one thousand years after the days called the last ones. But Peter identified the time of “the last days” when he declared on the day of Pentecost, “but this is that which hath been spoken through the prophet Joel: And it shall be in the last days. . .” (Acts 2:16, 17). Jesus came at the end of the Jewish dispensation (Heb. 1:1) and the day of Pentecost inaugurated the period known as “the last days,” the age in which we are now living. Peter was referring to this present age, not the end of time, when he referred to “the last days” in 2 Pet. 3:2. Mockers would occur throughout this present age. Paul speaks of “later times” in 1 Tim. 4:1, referring to this present age when some, would “fall away from the faith”; and then gave specific examples of how they would do so. There is a difference between the expressions “the last day” and “the last days.” Last days mean this present dispensation, whereas “the last day” means the end of it. All the dead are to be raised (both the righteous and the wicked): when Jesus comes the second time (Jn. 5:28, 29). This will take place on “the last day” (Jn. 6:44). Here we simply observe that if it is the last day, there cannot be 365,000 more to follow. Note also that the righteous and the wicked will be raised together, at the same time; therefore, there can be no intervening interval of one day between the resurrection of the two classes, much less an interval of 365,000 days as claimed by the premillennialists.

It Demotes Jesus From His Throne

When Jesus ascended to heaven, He occupied His throne, which is said to be forever (Heb. 1:8). But premillennialists claim that Jesus is not on His throne, but on His Father’s throne. Heb. 1:3 and 8:1 declare that He is on the right hand of the majesty “on high” and “in the heavens”. This earth is now His footstool (Isa. 66:1; Acts 7:49); so premillennialism demotes Jesus by bringing Him down to sit upon a literal, carnal, temporal and dilapidated throne on earth. It would bring Him down to His footstool.

That premillennialism demotes Christ, we consider Acts 2:30-32 where Peter said that Jesus was raised up to sit on David’s throne. He sits and rules not only upon His throne but also upon David’s throne. It is on this throne that He now reigns as Lord of lords and King of kings, and He will continue to reign until He has put the last enemy under His feet (1 Cor. 15:25). R.H. Boll is quoted as saying that “Jesus Christ is King de jure et potentia, but not King de facto et actu” (Latin, king by right but not in fact and in act (See N.B. Hardeman, Tabernacle Sermons, Vol. 4, p. 162; Boles-Boll Discussion, p. 174-75). So, according to this position, rather than Jesus being actually King in fact now; He only rules with the expectation of being King, consequently assuming more the role of a crown prince. It virtually denies that Jesus is, in reality or in fact, reigning now. But in Rev. 1:5, 6 we are said to be a kingdom of priests, and we are now reigning with Him on earth (Rev. 5:9, 10). Notice that we were made a kingdom (past tense) and we reign upon the earth (present tense). This present reign with Christ began when He ascended into heaven and will continue until His second coming. This will be the end when the kingdom is returned to the Father (1 Cor. 15:20-25).

It Denies Salvation To Gentiles

Israel became an established kingdom in 1095 B.C. Then the kingdom divided in 975 B.C. Two tribes remained with the house of David (tabernacle of David) and his seed continued on the throne until 586 B.C., when Zedekiah was dethroned. Amos prophesied that the tabernacle of David would be rebuilt (Amos 9:11). Jesus is of the seed of David and He was raised up to sit on the throne of David (Acts 2:30-32). This is a fulfillment of 2 Sam. 7:12. David had prophesied that, “of the fruit of his loins he would set one upon this throne” (Acts 2:30). Why was the tabernacle of David to be rebuilt? The answer is given in Acts 15:13-17, “that the residue of men may seek after the Lord, and all the Gentiles, upon whom my name is called.” This is quoted from the Septuagint, the Greek translation of the Old Testament. premillennialists say that the tabernacle of David will not be rebuilt until Christ returns, and will be set up on earth. But the tabernacle of David was rebuilt that the Gentiles might seek the Lord. We insist, therefore, that if Jesus Christ is not on David’s throne now, then there is no promise of any Gentile being saved now. The tabernacle of David exists in the church Christ is on David’s throne in heaven, not on earth. We stress that if the tabernacle, or lineage of David, has not been restored, then Gentiles do not have the privilege of seeking the Lord. Some consequences of premillennialism are that the Jews are not included in the great commission, the Gentiles cannot seek the Lord and, thus, the redeeming purpose and power of the gospel are destroyed.

Conclusion

The consequences of premillennialism are many and we have considered but a few. Premillennialists make the same mistake as did the Jews, when they expected Jesus to be a king like Caesar. The whole system is materialistic because it anticipates an earthly, temporal regime of an earthly millennium.

Jesus accomplished all that He came to do, and His mission is complete (Jn. 17:4). We are not looking for an earthly millennium but an eternal heaven.

Questions

1. Upon what do all premillennialists agree?
2. Why should the premillennial view be considered seriously?
3. What was eternally purposed by God as a part of His redemptive plan?
4. Why do premillennialists believe that the kingdom was postponed?
5. Name some events which they believe will take place during the future millennium.
6. What effect does the premillennial position have upon the gospel and the church?
7. In what way does the position exclude Jews from the great commission?
8. How do they make void the promises of God?
9. How does the premillennial position exclude Gentiles from salvation?
10. Distinguish between “the last days” and “the last day”?

Guardian of Truth XXVI: 2, pp. 18-20
January 14, 1982