Truth Magazine

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

By Earl E. Robertson

To answer this question seems superogatory. If the word of God can be believed, while having to totally reject the doctrines of men, this question can easily and quickly be answered. To answer the question poses no difficulty to any Bible student; getting one to accept what God says about the matter does present problems. Nearly every religious denomination is saturated with the premillennial web, which position has as a cardinal doctrine the contention that the land promise has not been kept.

The Promise

Here is the original promise that God made, “Now the Lord had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee: And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. So Abram departed, as the Lord had spoken unto him . . . and they went forth to go into the land of Canaan; and into the land of Canaan they came . . . And the Lord appeared unto Abram, and said, Unto thy seed will I give this land . . .” (Gen. 12:1-7). While Abram “dwelled in the land of Canaan” the Lord said unto him, “Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: For all the land which thou seest, to thee will I give it, and to thy seed for ever” (Gen. 13:12, 14-15). “In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates” (Gen. 15:18). “And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee. And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession” (Gen. 17:7-8).

Furthermore, Jehovah said, “And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers . . . And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the Lord” (Ex. 6:4, 8). Moses, a man of faith in God, and “educated in all the wisdom of the Egyptians, and was mighty in words and in deeds” (Acts 7:22), some three centuries after the promise was made to Abraham he evidenced his confidence that soon the land promise would be fulfilled, saying, “And Moses said unto Hobab, the son of Raguel the Midianite, ,Moses’ father in law, We are journeying unto the place of which the Lord said, I will give it you: come thou with us, and we will do thee good: for the Lord hath spoken good concerning Israel” (Num. 10:29).

God Kept His Word The Land Received, (Joshua 21;43-45)

Joshua, the aged leader of God’s people, preparing to die, intensely told the Israelites, “The Lord gave unto Israel all the land which he sware to give unto their fathers; and they possessed it, and dwelt therein . . . There failed not ought of any good thing which the Lord had spoken unto the house of Israel; all came to pass” (Josh. 21:4.3, 45).

When God called Abram from the Ur of the Chaldees, Abram “departed as the Lord had spoken unto him.” This started the long and eventful trek which ultimately led to the seed “after him” receiving and dwelling in the land of Canaan. The apostle said, “By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went” (Heb. 11:8). Abram knew neither the “where” nor “when;” God knew, however. Stephen said, “The God of glory appeared unto our father Abraham, when he was in Mesopotamia… Get thee out of thy country, and from thy kindred, and come into the land which I shall shew thee. Then came he out of the land of the Chaldeans, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land, wherein ye now dwell” (Acts 7:2-4). Abraham personally had no inheritance in the land, “no, not so much as to set his foot on” (Acts 7:5). Stephen’s speech carries Israel through the Egyptian bondage, embracing more than four hundred years, and then says, “And the nation to whom they shall be in bondage will I judge, said God: and after that shall they come forth, and serve me in this place” (Acts 7:7). “In this place” is the “land wherein ye now dwell” (vs. 4), being the very land that God had said “I will give.” So, the inheritance would be received after the bondage. But, further, Stephen says, “But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt” (Acts 7:17). The time drew nigh!

Abraham could not personally inherit the land, but his seed “after him” would, following the serfdom, inherit the land and dwell in it. This is exactly what Joshua said about it. He said, “The Lord gave unto Israel all the land which he sware to give unto their fathers; and they possessed it, and dwelt therein” (Josh. 21). All the land promised the fathers was given and possessed by Israel – the seed after the fathers. This is what the word of God says about it! Stephen said God made this promise to Abraham “when as yet he had no child” (Acts 7:5). Emphasized in the promise is the seed of Abraham, not Abraham himself. Of this promised land of Canaan, Nehemiah testifies: “Thou art the Lord the God, who didst choose Abram, and broughtest him forth out of Ur of the Chaldees, and gavest him the name of Abraham; And foundest his heart faithful before thee, and madest a covenant with him to give the land of the Canaanites, the Hittites, the Amorites, and the Perizzites, and the Jebusites, and the Girgashites, to give it, I say, to his seed, and hast performed thy words; for thou art righteous” (Neh. 9:7, 8).

Possession Of Land Conditional

The possession of this land was conditioned on the Jews keeping the word of God. When Israel went into the land of Canaan and possessed it there were remaining in the land heathen peoples with their false gods and idolatrous worship. Joshua spoke unto Israel of “these that remain among you” (Josh. 23:7/, and warned the people of God “That ye come not among these nations;” “neither make mention of the name of their gods, nor cause to swear by them, neither serve them nor bow yourselves unto them.” Further, he said, “Know for a certainty that the Lord your God will no more drive out any of these nations from before you; but they shall be snares and traps unto you, and scourges in your sides, and thorns in your eyes, until ye perish from off this good land which the Lord your God hath given you” (Josh. 23:13/. The watchword was, then, “keep the words of God” or perish. Cf. Deut. 8:19, 20; Deut. 30:18. Often the sins of Israel caused them to lose the land; to be driven out and become slaves to the nations used by the Lord. As captives they lamented unto the Lord, and He, with pity, would bring them back into their land. A case in point to illustrate is David “recovering” the land. The record says, “David smote also Hadadezer, the son of Rehob, king of Zobah, as he went to recover his border at the river Euphrates” (2 Sam. 8:3). Also, “He restored the coast of Israel from the entering of Hamath unto the sea of the plain, according to the word of the Lord God of Israel” (2 Kgs. 14:25).

The “recovering” of the land was not a fulfillment of the promise; Israel had already inherited and possessed the land. Conditions causing the “recovering” was sin disobedience to God. All the later Israeli encounters have absolutely nothing to do with the promise God made to Abraham about the land. The Israeli war with the Arab Nations of June 5-10, 1967 has no connection whatsoever with the Abrahamic promise for Israel to inherit and possess the land. Our point of contention is: God kept his promise to Abraham. The rebellion and sins of the Jews afterward is the cause of their losing the land. The Assyrian captivity in the days of Tiglath-Pileser and Shalmaneser; with the great Sennacherib leading the capture of Samaria by Sargon; the Babylonian captivity under the leadership of Nebuchadnezzar, have nothing to do with God giving Abraham’s seed the land as He promised in Genesis 12. These captivities were the results of Israel sinning against God; their return to the land came about because of repentance of sin and their faith in God. When they returned to their land they did so by observing the law of tribal estates (Lev. 25:13-28). When these Jews returned from Babylon under the leadership of Zerrubabel, Ezra told them to obey God, thus, tribally, they dwelt in their cities (Ez. 2:70). Their awareness and ability to do this depended on their knowledge of genealogy. Contrary to the concepts now held by modern millennialists, these records of the Jews are unknown. The Holy Spirit moved Paul to write: “But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain” (Tit. 3:9). Where would the premillennial put these Jews now scattered to every part of the world? Paul said, don’t try! The efforts are “unprofitable and vain”.

Present Pratings

David R. Reagan wrote in Word And Work, March 1980, p. 81, of the Jews returning to their land after the Babylonian captivity: “Unfortunately, Bro. Woods (Guy N., EER) did not bother to explain how these chapters were fulfilled by,the return from Babylon. They may have been prefilled in type by the return from Babylon, but they certainly were not fulfilled in any literal, sense.” No one, including Reagan, understands such to be anything but nonsense. Prefilled in type! Reagan’s theory of premillennialism demands “the regathering of the Jews to their homeland” to “be worldwide in extent;” “a future kingdom of regathered Jews in the land of Palestine;” that Jesus will be the earthly king over this kingdom of regathered Jews in Jerusalem, and that all of this will come to pass unconditionally! Reagan declares their re-entrance into Canaan by “recovery” was not literal. Yes, they literally entered the land and that was literally fulfilling the promise.

Charles C. Ryrie, in his book, The Basis Of The Premillennial Faith, says the Abrahamic and Davidic covenants have not been fulfilled. He says, “The unconditional character of the Abrahamic covenant is the crucial issue in making the Abrahamic covenant a basis for premillennialism. If the covenant is unconditional, then the national aspect of it must yet be fulfilled, and premillennialism is the only system of interpretation which makes a place for a national future for Israel in which she possesses her land” (p. 52). Again, on page 60, he says, “Since the coveant has never been fulfilled. in history, if language means anything at all, it must have a future fulfillment.” And among the things God promised Abraham which have not been fulfilled, he says, “specifically, the national promises.” He says there have been three dispersions of the Jews, “The third and last dispersion began in 70 A.D. and continues to the present day. Israel has not yet returned from this dispersion although the prophecies of her final regathering are manifold, which prophecies must be fulfilled if the ‘ Bible is the word of God . . . Israel’s regathering is surely future” (p. 74).

Premillennial teachers tie the Abrahamic promise (Gen. 12) to the Davidic covenant (2 Sam. 7:12-17), making the land promise literally received (but yet future) through the restoration of the Jews from all over the world and the establishment of the kingdom of Christ with a physical rule over these returned Jews; these re-gathered Jews being the kingdom of Christ, the subjects of his rule.

As we have shown, the Jews have already inherited and possessed the land. That promise has literally been fulfilled. The words of God through Nathan the prophet to David are: “And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. He shall build an house for my name, and I will establish the throne of his kingdom for ever” (2 Sam. 7:12, 13). The apostle Peter quotes this Scripture and makes an inspired application of it to the resurrection of Christ; to the exaltation of Christ to the right hand of the Father, and the Lord’s foes becoming His footstool. Upon these facts the Son of God was preached “both Lord and Christ” (Acts 2:36). In the “name” of this Lord salvation was offered through faith, repentance, and baptism to these Jews “out of every nation under heaven” (Acts 2:5, 36-38). Three thousand of these Jews did obey the Lord that day and were added to the church (Acts 2:41-47). The kingdom of the Messiah was established at Pentecost in Jerusalem; it was at this time the “throne of his kingdom” came into being; it was here the sovereign reign of the ruling Redeemer had its beginning over newly blood-washed saints who comprised His kingdom. He truly is the head of the church, which is His body (Eph. 1:22, 23; Col. 1:18, 24). Peter says that Jesus Christ “is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him” (1 Pet. 3:22).

Conclusion

Though R.H. Boll taught the early church did for three centuries believe and teach “the millennial reign on the earth of Christ,” which “would be inaugurated at Christ’s return;” that the prophecy of Daniel (Dan. 2:44ff) could not be fulfilled by the first coming of Christ, but rather, “to be realized at His Second Coming,” we must go on believing the testimony of God as shown above. See, Kingdom Of God, pp. 11, 25.

Boll’s side-kick, Charles M. Neal, said in his book, Looking Into The Dark, “Israel’s restoration to the land is just as plainly and abundantly taught as the dispersion from the land. One is a fact of history, the other a fact of prophecy” (p. 56). Yes, but his explanation of the “fact of prophecy” stresses the “shalls” of Luke 1:31-33, and places the “reign of Jesus” in his Seventh period of history which is “the thousand years, Rev. 20” (p. 103). So, with Neal (like Boll) the restoration and reign are yet future. God says otherwise!

God made a promise to Abraham that “his seed” would possess the land of Canaan (Gen. 12); God kept His word, Israel possessed the land (Josh. 21). God promised David that He would raise up his seed (Gal. 3:16) and establish His throne and kingdom (2 Sam. 7); God kept His word by raising up the Christ, establishing His kingdom, and giving the Son the throne (Acts 2:30ff; 13:33; Col. 1:13).

The land promise has been fulfilled! Do not let the materialist deceive and confuse you by telling you all of this is yet future. Do not allow them to equate “inheritance” with “possession”. This they will attempt to do to show, as Ryrie put it, “The unconditional character of the Abrahamic covenant is the crucial issue in making the Abrahamic covenant a basis for premillennialism.”

Guardian of Truth XXVI: 1, pp. 11-13
January 7, 1982