Eschatology, The Millennium, and Christ's Return

Eschatology, the Millennium, and Christ's return in Christian theology offer a glimpse into the end of the world and the ultimate destiny of humanity. The specifics of these events remain the subject of much discussion, interpretation, and debate. I’ll be presenting a case for the Amillennial position, which is what I believe to be the Biblical end time view.

Due to the length of this blog, think of this as a digital book. I've provided the table of contents to help you find what you are looking for and to help you pick up from where you left off. 

What is Eschatology?

Eschatology: beliefs concerning death, the end of the world, or the ultimate destiny of humankind specifically: any of various Christian doctrines concerning the Second Coming, the resurrection of the dead, or the Last Judgment.

Studying the Millennium

There is only one correct view, but this topic has been the subject of much debate since the beginning of the church. Some see this as a future earthly theocracy by which Christ will physically rule over the nations for a literal thousand years. Others see it as a time during which Christ will rule the earth from heaven through the life-changing power of the Gospel. And many others hold to a variety of other interpretations.

Christian hermeneutics play a much more significant role in interpreting the thousand years from Revelation 20 than does the strict text of the six much-debated verses. Christians approach Scripture in various ways, and depending on the approach taken, their understanding of eschatological issues - and many other issues - will undergo both significant and trivial changes. Because one interprets Scripture through their understanding of other passages in the Word, one's millennial view has some influence (whether great or small) on the way in which he or she lives.

What we should agree upon:

Even though believers have alternative views of how what is said in scripture will play out in the end, we can all agree that it will. Whatever view you hold of the millennium based on your hermeneutics, we can and should still agree that:

• God’s word is infallible and true.

• God’s word does not contradict itself.

• There is one correct view even if we disagree on what that view should be.

• This is not a gospel or salvation issue.

• Christ will return.

• God will judge the world.

• God will glorify His people.

• We should not be quick to judge a believer's spiritual maturity in regards to their end-time views unless their view is completely unfounded by scripture and outside of Christian orthodoxy.

• Our fellowship with believers should not be hindered by our differences in understanding and interpretation of eschatology.

• Eschatology is a complicated subject matter that requires a kind and humble approach.

Early Church Fathers

There is evidence that even the early church fathers were divided on the millennium. Sometimes it is claimed the earliest fathers were premillennial, but many scholars have shown this to be false, including Alan Patrick Boyd, D.H. Kromminga, Ned Stonehouse, W.G.T. Shedd, Louis Berkhof, Philip Schaff, Charles E. Hill, and many others. Charles E. Hill, in his book Regnum Caelorum: Patterns of Millennial Thought in Early Christianity, demonstrates the matter was disputed, and that many were amillennialists. Hence, we cannot appeal to the early church to find a consensus on the matter.

Even though studying what the early church believed can be helpful in our understanding of certain topics, we should always consult God’s word and let it be the final authority on which we form our beliefs.

Eschatological Views

There are 3 major eschatological views: Premillennialism (Historical & Dispensational), Postmillennialism, and Amillennialism.

Premillennialism:

Premillennialism, in Christian eschatology, is the belief that Jesus will physically return to the Earth (the Second Coming) before the Millennium, a literal thousand-year golden age of peace. Premillennialism is based upon a literal interpretation of Revelation 20:1–6 in the New Testament, which describes Jesus's reign in a period of a thousand years.

• This interpretation is not supported by other passages in the New Testament. The rest of the New Testament, including the teachings of Jesus, does not mention a future thousand-year reign of Christ on earth.

• The notion of a rapture seven years before Jesus returns is quite unlikely. (1 Thessalonians 4:16 does not describe a secret rapture. 2 Thessalonians 1–2 teaches that the punishment of the wicked, deliverance of the righteous, and gathering of the saints occur at the same time.)

• The notion of promises specially fulfilled for the Jews in the millennium is not even mentioned by John in Revelation 20. Nor is this idea found in the rest of the NT. Dispensationalists read their interpretations of OT prophecies into Revelation 20, but I believe their interpretation is flawed, for the NT maintains that Jews and Gentiles are equal members of the people of God (e.g., Eph. 2:11–3:13). The notion of Jews having a special place in the millennium contradicts the NT witness that all believers are children of Abraham (cf. Rom. 4:9–17; Gal. 3:6–9, 14).

If you are a premillennialist you have to believe:

• That physical death will continue after the second coming of Jesus.

• You have to believe that we continue to labor under the curse imposed when Adam fell.

• You have to believe that the new heavens and new earth won’t happen for 1000 years after the second coming of Jesus.

• You have to believe that unbelieving men and women will still have the opportunity to come to faith after the second coming of Jesus.

• You have to believe that unbelievers won’t be resurrected until at least 1000 years after the second coming of Jesus.

• You have to believe that unbelievers will not be judged and cast into the lake of fire until 1000 years after the second coming of Jesus.

I don’t believe that the NT allows for any of these possibilities. Upon Christ's return, God's enemies will be defeated and death will be swallowed up in victory. It’s the end. Natural creation will be delivered from the curse. The new heavens and new earth come simultaneously with the second coming. All saving opportunities end with the second coming.

Postmillennialism:

Postmillennialism, or postmillenarianism, is an interpretation of Revelation 20 which sees Christ's second coming as occurring after (Latin post-) the "Millennium", a Golden Age in which Christian ethics prosper.

• Scripture clearly indicates that evil will intensify before the end (cf. Matt. 24:9–31; 1 Tim. 4:1–3; 2 Tim. 3:1–5).

• Revelation 19:11–21 almost certainly refers to the second coming—not, as postmillennialists claim, to the routing of God’s enemies, leading to a long period of peace and prosperity on earth.

Amillennialism: also termed nunc-millennialism or inaugurated millennialism

Amillennialists believe that the Kingdom of God was inaugurated at Christ's resurrection at which point he gained victory over both Satan and the Curse. Christ is even now reigning upon the throne of David (Luke 1:32-33; Acts 2:30-31) at the right hand of the Father over His church. After this present age has ended, Christ will return and immediately usher the church into its eternal state after judging the wicked. The term "amillennialism" is actually a misnomer for it implies that Revelation 20:1-6 is ignored; in fact, the amillennialist's hermeneutic interprets it (and in fact, much of apocalyptic literature) non-literally.

Synopsis:

While other views focus on the final days of humankind on the earth, amillennialism sees "the last things" as having been initiated at Christ's resurrection and so, being applicable from the earliest days of the Christian church (cf. Acts 2:16-21; 1 Corinthians 10:11; Hebrews 1:1-2; and 1 Peter 1:20). The amillennialist perspective sees the whole of God's redemptive revelation as twofold - promise and fulfillment.

An important note is the amillennialist’s view of the church in this world: a role of suffering. The Christian will be hated by all, just as was Christ (Matthew 10:22), for a servant is not greater than his master. Seeing this as the church's role on earth — to suffer as did Christ — the amillennialist can hold no hope for an exaltation in this present earth and longs for the eternal state after Christ has judged the wicked and made his kingdom fully manifest in the new heavens and new earth. At the final consummation of all the heavenly promises, Christians will no longer see by faith alone, but by sight. All the shadowy things will pass away and our eternal reign with Christ will begin.

2 Corinthians 4:18 as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal.

Summary:

So what should be concluded from all of this? There has been an internal family debate among Christians regarding the millennium. This requires diligent study coupled with the willingness to engage vigorously in the biblical text and its interpretation. Even before we reach a dogmatic millennial perspective, the lone fact that so many well-intentioned and intelligent Christians hold such diverse beliefs about Revelation 20 must cause us to pause. There is no doubt that the various viewpoints provide ample evidence of the difficulty and complexity of interpreting Revelation 20 and related passages, which requires a healthy dose of humility when interpreting these passages. The differences between these views are the result of hermeneutical, exegetical, and theological perspectives on Revelation 20 and are not a matter of heresy vs. orthodoxy. The hermeneutical questions one may resolve include how to interpret the language and imagery of Revelation, the relationship between Revelation 19 and 20 if they are chronologically successive or recapitulative, whether to take numbers as literal or figurative, how one views the relationship between Israel and the Church, how to approach the relationship between the Old and New Testament prophecy, and the order of eschatological events. Revelation itself is probably the most intriguing and highly debated book in the Bible. As a result, we should exercise caution when accepting or dismissing another's interpretation. The best way in which to interpret the Word of God is to see what it has to say about itself. The call of Christ and his promise to make all things right in the end can be easily overlooked when studying Revelation and eschatology. Do not fear if, in the end, you remain undecided, since salvation is not based on Revelation 20 but rather on the person of Jesus Christ.

The Amillennial Approach To Interpreting Revelation

Amillennialists base their interpretation of the Book of Revelation on a system of interpretation known as progressive parallelism. This interpretive system does not view the events of Revelation from a chronological or sequential perspective but, instead, sees the book as describing the church age from several parallel perspectives that run concurrently. Anthony Hoekema, an amillennialist, describes progressive parallelism in the following manner:

“According to this view, the book of Revelation consists of seven sections that run parallel to each other, each of which depicts the church and the world from the time of Christ's first coming to the time of his second.”

We have seen that Revelation is recursive and recapitulatory, coming to the end and then telling the same story again from a fresh perspective. John might be doing the same thing in Revelation 20:7-15, telling the story of Revelation 19:11–21 from another perspective.

Following the work of William Hendriksen, Hoekema believes there are seven sections of Revelation that describe the present age. These seven sections give a portrait of conditions on heaven and earth between Christ’s first and second coming. These seven sections which run parallel to each other are chapters 1-3, 4-7, 8-11, 12-14, 15-16, 17-19 and 20-22. What is significant for our purposes is that amillennialists see Revelation 20:1 as taking the reader back to the beginning of the present age. As Hoekema states, "Revelation 20:1 takes us back once again to the beginning of the New Testament era.” Amillennialists, thus, do not see a chronological connection between the events of Revelation 19:11-21 that describe the second coming of Christ, and the millennial reign discussed in Revelation 20:1-6. As Hendriksen says, "Rev. 19:19ff. carried us to the very end of history, to the day of final judgment. With Rev. 20 we return to the beginning of our present dispensation. The amillennial view sees chapter nineteen as taking the reader up to the second coming, but the beginning of chapter twenty takes him back once again to the beginning of the present age. In other words, the events of Revelation 20:1-6 do not follow the events of Revelation 19:11-21.

The amillennial reading of Revelation alone makes sense of the obvious parallel between the war of Revelation 16, 19, and 20. This parallel is reinforced when we note that the imagery in Ezekiel 39 related to Gog and Magog is used to describe both the battle in Revelation 19:17-21 and the battle in Revelation 20:7-10. Clearly, these are one and the same battle, known as Armageddon, that consummates the defeat of God’s enemies at the time of Christ’s Second Coming. They are just as clearly not two different battles separated by 1,000 years of millennial history. This is all confirmed by reference to “the war” (19:19; already noted in 16:14, 16; cf. 20:8). The same Greek phrase “the war” (ton polemon) is used in all three texts (Rev. 16:14; 19:19; 20:8). In fact, in 16:14 and 20:8 the same extended phrase “to gather them unto the war” (sunagagein autous eis ton polemon) is used.

Amillennialism even recognizes the obvious parallel between Revelation 20:1-6 and Revelation 6:9-11. The latter text unmistakably describes the martyrs who have been beheaded because of the word of their testimony on behalf of Christ. So, too, Revelation 20 portrays those who have been beheaded for the sake of their testimony concerning Christ.

What’s not in Rev. 20:1-6

1. Christ’s second coming

2. The establishment of Christ’s kingdom

3. An earthly reign of Christ

4. Christ coming to sit on David’s throne

5. We who are alive

Literal Or Figurative 1000 Years?

In Revelation 20 the word used to refer to the thousand years is chilioi.

Chilioi (xílioi) – properly, a thousand; the product of 10 x 10 x 10 (103, ten cubed); (figuratively) emphatic, total inclusiveness, showing no one (nothing) is left out; plural of uncertain affinity. "Ten" in Scripture can already express the symbolic meaning "completely" (inclusively) so (xílioi) as the cube of 10 ("a thousand") powerfully stresses the meaning "full/inclusive" (totality).

Nowhere else in Scripture is a literal thousand-year millennium clearly taught, and a new doctrine should not be founded on an intensely controversial text, especially from an apocalyptic book full of symbolism.

Amillennialism makes more sense of the symbolic nature of the number “1,000” in Revelation 20. In other texts “one thousand” rarely if ever is meant to be taken with arithmetical precision. This is true whether the context is non-temporal (Ps. 50:10; Song of Songs 4:4; Josh. 23:10; Isa. 60:22; Deut. 1:11; Job 9:3; Eccles. 7:28), in which case the usage is always figurative, indeed hyperbolical, or temporal (Deut. 7:9; 1 Chron. 16:15; Pss. 84:10; 90:4; 105:8; 2 Pet. 3:8).

If Christ should come to reign a literal thousand years upon the Earth, then this incongruity will follow, that there must be three personal comings of Jesus Christ; for his first coming was his incarnation. Se­cond coming, to these thousand years. And his third coming must be to judge the world, that is, the last coming, but the Scripture makes but two comings of Christ; First, his coming from heaven when he was born; his second coming when he comes to judge the world again.

Many of the supposed texts allegedly speaking of the literal 1000 year millennium in the Old Testament are not even alluded to nor even appear in Revelation 20, but are largely alluded to in the new creation texts of Revelation 21–22. 

I believe, based on a substantial amount of evidence that I will be demonstrating from scripture, that we are currently in the millennial reign of Christ. Not that it is a literal thousand years but symbolic of the current age we are in.

Is Satan Bound Today?

The present age, I would argue, is the symbolic millennium and one characteristic of this millennial period is that Satan is now bound. This binding of Satan in Revelation 20:1-3 finds support in the Gospels, particularly Jesus' binding of the strong man in Matthew 12:29.

Amillennialism is better suited to explain the restriction placed on Satan in Revelation 20:1-3. Contrary to the claims of premillennialism, Satan’s binding is not universal, as if during the span of the “1,000 years” he is prevented from doing everything, for Satan is still active and able to do harm. Rather, he is prevented from perpetuating the spiritual blindness of the nations and keeping them in gospel darkness. While he is bound, Satan is no longer able to prevent the spread of the Gospel nor is he able to destroy the Church.

​​Amillennialism alone can account for why Satan must be bound in the first place. According to premillennialism, Satan is allegedly prevented from deceiving the very nations who at the close of Revelation 19 have already been defeated and destroyed at Christ’s return. In other words, it makes no sense to speak of protecting the nations from deception by Satan in 20:1-3 after they have just been both deceived by Satan (16:13-16; cf. 19:19-20) and destroyed by Christ at his return (19:11-21; cf. 16:15a, 19).

A summary of the amillennial view of Revelation 20:1-3 is that the binding of Satan during the Gospel age means that, first, he cannot prevent the spread of the gospel, and second, he cannot gather all the enemies of Christ together to attack the church.

Matt. 12:28-29 Knowing their thoughts, he said to them, “Every kingdom divided against itself is laid waste, and no city or house divided against itself will stand. 26 And if Satan casts out Satan, he is divided against himself. How then will his kingdom stand? 27 And if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore they will be your judges. 28 But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you. 29 Or how can someone enter a strong man's house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house.

• Jesus bound the strong man Satan! Jesus literally is saying that in order to cast out demons the strong man had to first be bound!

• The word used by Matthew (deó) to describe the binding of the strong man is the same word used in Revelation 20 to describe the binding of Satan.

Matt. 28:18-20 And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”

• Leaves no room for anyone else to have any authority in heaven or earth.

• Because of Satan being bound the gospel can freely go forth and the great commission can be accomplished.

Luke 10:17-20 The seventy-two returned with joy, saying, “Lord, even the demons are subject to us in your name!” And he said to them, “I saw Satan fall like lightning from heaven. Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy, and nothing shall hurt you. Nevertheless, do not rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven.”

• Jesus saw in the works his disciples were doing an indication that Satan's kingdom had just been dealt a crushing blow-that, in fact, a certain binding of Satan, a certain restriction of his power, had just taken place.

Luke 11:20-22 But if it is by the finger of God that I cast out demons, then the kingdom of God has come upon you. When a strong man, fully armed, guards his own palace, his goods are safe; but when one stronger than he attacks him and overcomes him, he takes away his armor in which he trusted and divides his spoil.

• Jesus overcame the strong man Satan and stripped away his armor.

John 12:31-32 Now is the judgment of this world; now will the ruler of this world be cast out. And I, when I am lifted up from the earth, will draw all people to myself.”

• The verb translated "cast out" (ekballo) is derived from the same root as the word used in Revelation 20:3 when it says an angel "threw (ballo) him into the abyss."

Romans 16:20 The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus Christ be with you.

Colossians 2:13-15 And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, 14 by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. 15 He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him.

• They are disarmed but that doesn’t mean they don’t do anything anymore.

Hebrews 2:14-15 Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery.

Rev. 12:9-11 And the great dragon was thrown down, that ancient serpent, who is called the devil and Satan, the deceiver of the whole world—he was thrown down to the earth, and his angels were thrown down with him. 10 And I heard a loud voice in heaven, saying, “Now the salvation and the power and the kingdom of our God and the authority of his Christ have come, for the accuser of our brothers has been thrown down, who accuses them day and night before our God. 11 And they have conquered him by the blood of the Lamb and by the word of their testimony, for they loved not their lives even unto death.

• By Jesus' death (the blood of the Lamb) and resurrection, the salvation and the power and the kingdom of our God and the authority of Christ have come!

Is Christ Currently Reigning?

In Rev. 20 John explains that the thousand years of his vision is a period in which Christ is reigning (vv. 4 and 6). Let’s look at how scripture describes the kingdom of God and Christ’s reign.

Broadly speaking, the kingdom of God is the rule of an eternal, sovereign God over all the universe. Several passages of Scripture show that God is the undeniable Monarch of all creation: “The LORD has established his throne in heaven, and his kingdom rules over all” (Psalm 103:19). And, as King Nebuchadnezzar declared, “His kingdom is an eternal kingdom” (Daniel 4:3). Every authority that exists has been established by God (Romans 13:1). So, in one sense, the kingdom of God incorporates everything that is.

More narrowly, the kingdom of God is a spiritual rule over the hearts and lives of those who willingly submit to God’s authority. Those who defy God’s authority and refuse to submit to Him are not part of the kingdom of God; in contrast, those who acknowledge the lordship of Christ and gladly surrender to God’s rule in their hearts are part of the kingdom of God. In this sense, the kingdom of God is spiritual—Jesus said His kingdom was not of this world (John 18:36), and He preached that repentance is necessary to be a part of the kingdom of God (Matthew 4:17). That the kingdom of God can be equated with the sphere of salvation is evident in John 3:5–7, where Jesus says the kingdom of God must be entered into by being born again. Christ has set up His spiritual reign in the church on earth, and He will one day reign in the new Jerusalem (the new heavens and new earth).

Christ reigning is a present and future reality. The kingdom of God involves repentance and the new birth, as God rules in the hearts of His children in this world in preparation for the next. The Lord is the blessed and only Sovereign, the King of kings and Lord of lords (1 Timothy 6:15). He currently spiritually reigns on earth from Heaven at the right hand of the Father. In the future, the Kingdom of God will be fully realized once all his enemies have been put under his feet, then he will reign with us forever in the new heavens and new earth (the New Jerusalem).

• Galatians 4:25-26 Now Hagar is Mount Sinai in Arabia; she corresponds to the present Jerusalem, for she is in slavery with her children. But the Jerusalem above is free, and she is our mother.

• Hebrews 11:15-16 If they had been thinking of that land from which they had gone out, they would have had opportunity to return. 16 But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared for them a city.

• Hebrews 13:14 For here we have no lasting city, but we seek the city that is to come.

The Kingdom At Hand

John the Baptist preached in Matt. 3:1-2 that the kingdom of heaven is at hand. Jesus preached in Matt. 4:17 that the kingdom of heaven is at hand. In Matt. 10:7 Jesus told the apostles to preach that the kingdom of heaven is at hand. John, Jesus, and the Apostles all taught that the Kingdom was at hand. 

Christ came to establish a spiritual kingdom in which he now reigns until the new heavens and new earth at his second coming. Not that Christ will reign from an earthly Jerusalem in the future but from the new Jerusalem where there will be no temple in the city, for its temple is the Lord God the Almighty and the Lamb. (Rev. 21:22)

Matthew 3:2 “Repent, for the kingdom of heaven is at hand.”

Matthew 4:17 From that time Jesus began to preach, saying, “Repent, for the kingdom of heaven is at hand.”

Matthew 10:7 And proclaim as you go, saying, The kingdom of heaven is at hand.’ (Dan. 2:44)

Mark 1:15 and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.”

Luke 4:43 but he said to them, “I must preach the good news of the kingdom of God to the other towns as well; for I was sent for this purpose.”

The Kingdom of God Is A Present Reality

The premillennialists argue that the kingdom has not yet been established. Yet Jesus said in Mark 9:1:  “And he said to them, “Truly, I say to you, there are some standing here who will not taste death until they see the kingdom of God after it has come with power.”  There would have to be living people over 2000 years old today if the Kingdom has not come!  Also, the Scriptures teach that the apostles were to receive the power of the Holy Spirit that would enable them to preach the Gospel to the whole world (Acts 1:8).  This power came to the apostles on the day of Pentecost (Acts 2:1-4).

In Colossians 1:13 Paul wrote to the first century Christians, “He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son,” They were in the kingdom.

• You can’t be transferred to something that doesn’t exist.

What’s interesting is that prior to the establishment of the Church in Acts 2 the kingdom is always spoken of as “coming,” but after Acts 2 and the establishment of the church, the kingdom is always spoken of as being in existence.

God promised David that He would set one of his descendants upon his throne (2 Sam. 7:12-14). God said that He would "establish the throne of his kingdom forever." (Vs. 13). Thus, when the descendant of David was on his throne, he would be on the throne of his kingdom, reigning over his kingdom. The same promise was repeated by Isaiah (Isa. 9:6-7) and he likewise made it clear that when this one would be "upon the throne of David," he would also be "over His kingdom." The one who would be reigning upon the throne of David would be at the same time reigning over his kingdom. 

Jesus Christ was promised the throne of David (Luke 1:31-33) and was raised to sit on it (Acts 2:29-31). Jesus sat down on the throne after He ascended into heaven (Heb. 8:1; Rev. 3:21). We must conclude, therefore, that when Christ ascended, He sat down on the throne and began reigning over the kingdom. 

Christ would be a priest at the same time He sat and ruled upon His throne (Zech. 6:12-13). He became the high priest when He sat down on the right hand of God (Heb. 8:1; 10:11-12). Furthermore, Christ was to receive the kingdom when He received dominion and glory (Dan. 7:13-14). He received dominion and glory when He went into heaven and was placed on the right hand of God (1 Pet. 3:22; Luke 24:26; 1 Tim. 3:16; 1 Pet. 1:21). Christ, therefore, began His reign over His kingdom when He ascended back to the Father and sat down on the throne. 

Daniel saw a vision of the Christ coming in the clouds to the Ancient of days and there was given to Him dominion, glory, and a kingdom (Dan. 7:13-14). In one of His parables, Jesus said, "A certain nobleman went into a far country to receive for himself a kingdom and to return." (Luke 19:12). Thus, Jesus went in the clouds of heaven (his ascension) to a far country (heaven) and came to the Ancient of days (the Father) and received the dominion, kingdom, and glory and will return (the second coming) to render to everyone according to their works. 

Some think that Christ could not have begun His reign after His ascension because He did not put down the wicked kingdoms. However, Christ hasn't yet conquered His enemies because the day of His wrath hasn't yet come (Psalm 110:1-5; see also Psalm 2:7-12). Paul confirms that Psalms 2 refers to the reign of Christ - Acts 13:31-33. All those who do not willingly serve Christ are considered His enemies and He will pour out His wrath on them at His second coming (Isaiah 66:15:16; 2 Thess. 1:7-9). 

Now is the accepted time to take refuge in Christ for there is a great day of wrath coming (Rom. 2:5). Christ will continue to reign until His enemies are subdued. "For He must reign till He has put all enemies under His feet." (1 Cor. 15:25). "...But this Man, after He had offered one sacrifice for sins forever, sat down at the right hand of God, from that time waiting till His enemies are made His footstool." (Heb. 10:12-13).

Matthew 12:28 But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you.

Luke 11:20 But if it is by the finger of God that I cast out demons, then the kingdom of God has come upon you.

Luke 17:20-21 Being asked by the Pharisees when the kingdom of God would come, he answered them, “The kingdom of God is not coming in ways that can be observed, 21 nor will they say, ‘Look, here it is!’ or ‘There!’ for behold, the kingdom of God is in the midst of you.”

John 18:36 “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world.”

• Christ’s kingdom is currently a heavenly spiritual reign. Jesus himself describes his kingship and his authority over all things (e.g. Matthew 28:18)

• Hebrews 9:12 He entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.

Romans 14:17 For the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit.

• Here Paul speaks of the kingdom of God in terms of the regenerative heart in a Christian.

1 Cor. 15:25 For he must reign until he has put all his enemies under his feet.

• Psalm 110:1 The LORD says to my Lord: “Sit at my right hand, until I make your enemies your footstool.”

• We are told that Jesus Christ, who ascended into Heaven and sits at God’s right hand, will remain and must reign there till he has made all his enemies his footstool at Christ coming at the last time (Heb. 10:13). This indicates that Jesus is currently reigning. 

• With a literal premillennialist interpretation of the millennium, all enemies are not under his feet upon his return.

Ephesians 1:20-22 that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. And he put all things under his feet and gave him as head over all things to the church,

Hebrews 1:2-3 but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. 3 He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high,

Hebrews 2:7-9 You made him for a little while lower than the angels; you have crowned him with glory and honor, putting everything in subjection under his feet.” Now in putting everything in subjection to him, he left nothing outside his control. At present, we do not yet see everything in subjection to him. But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone.

Hebrews 10:12-13 But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, waiting from that time until his enemies should be made a footstool for his feet.

Hebrews 12:28-29 Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe, 29 for our God is a consuming fire.

Rev. 1:9 I, John, your brother and partner in the tribulation and the kingdom and the patient endurance that are in Jesus, was on the island called Patmos on account of the word of God and the testimony of Jesus.

• John refers to himself as a brother in the kingdom.

We Are A Kingdom Of Priests

1 Peter 2:5 you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.

1 Peter 2:9 But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.

Rev. 1:4-6  John to the seven churches that are in Asia: Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth. To him who loves us and has freed us from our sins by his blood and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever. Amen.

• Jesus made us a kingdom of priests!

• Look at how much sense this makes of what John goes on to say after he interprets the scene that symbolized the first resurrection in Rev. 20:6 “Blessed and holy is the one who shares in the first resurrection! Over such the second death has no power, but they will be priests of God and of Christ, and they will reign with him for a thousand years.”

Rev. 5:10 and you have made them a kingdom and priests to our God,

and they shall reign on the earth.”

• We currently are a kingdom and his royal priesthood reigning on earth with Christ on his throne in Heaven.

• Christ’s kingdom is now: Colossians 1:13 who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love,

Parables

The Mustard Seed and the Leaven

Matthew 13:31-33 He put another parable before them, saying, “The kingdom of heaven is like a grain of mustard seed that a man took and sowed in his field. 32 It is the smallest of all seeds, but when it has grown it is larger than all the garden plants and becomes a tree, so that the birds of the air come and make nests in its branches.”

33 He told them another parable. “The kingdom of heaven is like leaven that a woman took and hid in three measures of flour, till it was all leavened.”

• See also Mark 4:30-32 and Luke 13:18-21.

• Spiritually, Jesus is teaching that the kingdom will not appear in full glory, but will begin tiny, in the hearts of Jesus' disciples, and it will grow from there as more and more people come to faith in Jesus. 

• In verse 33 Jesus even compares the kingdom of heaven to the leaven, the agent that causes the flour to grow into abundant bread.  Jesus is showing that the kingdom will begin in the hearts of His followers that will continue to grow. 

The Parable of the Two Sons

Matthew 21:28-32 “What do you think? A man had two sons. And he went to the first and said, ‘Son, go and work in the vineyard today.’ 29 And he answered, ‘I will not,’ but afterward he changed his mind and went. 30 And he went to the other son and said the same. And he answered, ‘I go, sir,’ but did not go. 31 Which of the two did the will of his father?” They said, “The first.” Jesus said to them, “Truly, I say to you, the tax collectors and the prostitutes go into the kingdom of God before you. 32 For John came to you in the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes believed him. And even when you saw it, you did not afterward change your minds and believe him.

• Jesus is still talking about belief in the message of John the Baptist. Many prostitutes and tax collectors believed and repented—moving from defiance of God to submission and becoming a part of the kingdom.

The Purpose of the Parables

Mark 4:10-11 And when he was alone, those around him with the twelve asked him about the parables. 11 And he said to them, “To you has been given the secret of the kingdom of God, but for those outside everything is in parables,

• Jesus seems to be referring to those outside as being those outside the kingdom. Those inside are believers.

Is Jesus Currently on David’s Throne?

For Jesus Christ to sit on the throne of David was a key prophecy in 2 Sam 7:13-16 and Luke 1:31-33.

2 Samuel 7:13-16 He shall build a house for my name, and I will establish the throne of his kingdom forever. 14 I will be to him a father, and he shall be to me a son. When he commits iniquity, I will discipline him with the rod of men, with the stripes of the sons of men, 15 but my steadfast love will not depart from him, as I took it from Saul, whom I put away from before you. 16 And your house and your kingdom shall be made sure forever before me. Your throne shall be established forever.’”

Luke 1:31-33 And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end.”

• Jesus was promised the throne of David.

When and in what manner would Jesus, son of David, ascend this throne and fulfill the promise of an everlasting kingdom? Has it been postponed until a future millennium? Or did Jesus, on the basis of his death and subsequent to his resurrection, ascend to the throne of David in the heavenly Jerusalem from which place of sovereign glory he even now rules as Davidic king? Two texts answer this question. Read them closely!

1. Acts 2:29-36 29 “Brothers, I may say to you with confidence about the patriarch David that he both died and was buried, and his tomb is with us to this day. 30 Being therefore a prophet, and knowing that God had sworn with an oath to him that he would set one of his descendants on his throne, 31 he foresaw and spoke about the resurrection of the Christ, that he was not abandoned to Hades, nor did his flesh see corruption. 32 This Jesus God raised up, and of that we all are witnesses. 33 Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing. 34 For David did not ascend into the heavens, but he himself says, “‘The Lord said to my Lord, “Sit at my right hand, 35 until I make your enemies your footstool.”’ 36 Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified.”

1. When it was prophesied by David that his descendant would sit on his throne he foresaw and spoke about the resurrection of Jesus when he sat at the right hand of God the Father!

2. Psalm 89:35-37 Once for all I have sworn by my holiness; I will not lie to David. His offspring shall endure forever, his throne as long as the sun before me. Like the moon it shall be established forever, a faithful witness in the skies.” Selah

3. Theologian and biblical scholar Owen Palmer Robertson comments: “It is difficult to imagine any way in which Peter could have expressed more pointedly that Jesus Christ’s current exaltation fulfilled God’s promise to David that his descendant was to reign as the anointed one of Israel. The question cannot be relegated to one of ‘literal’ or ‘non-literal’ interpretation. Jesus Christ ‘literally’ is the descendant of David. He sits ‘literally’ on David’s throne, since from both the Old Testament and the New Testament perspectives the ‘throne of David’ is to be identified with the throne of God. As the figures of David’s throne and God’s throne merged in the theocracy of the old covenant, so God’s throne and Jesus’ position as heir to David’s throne seated at God’s right hand merge in the new covenant. Today Jesus reigns ‘literally’ in Jerusalem because the ‘Jerusalem’ of the old covenant represented the place of God’s enthronement, just as the ‘Jerusalem’ of the new covenant represents the place of God’s throne today” (The Christ of the Covenants, 221).

2. Acts 13: 32-37 And we bring you the good news that what God promised to the fathers, 33 this he has fulfilled to us their children by raising Jesus, as also it is written in the second Psalm, “‘You are my Son, today I have begotten you.’ 34 And as for the fact that he raised him from the dead, no more to return to corruption, he has spoken in this way, “‘I will give you the holy and sure blessings of David.’ 35 Therefore he says also in another psalm, “‘You will not let your Holy One see corruption.’ 36 For David, after he had served the purpose of God in his own generation, fell asleep and was laid with his fathers and saw corruption, 37 but he whom God raised up did not see corruption.

1. At Psidian-Antioch Paul surveys the course of God’s redemptive activity from the Exodus to the establishment of the Davidic monarchy. He then declares that it is in Jesus that we see the fulfillment of the promise made to David.

2. From now on he reigns with all authority, in anticipation of the glorious consummation at his second coming.

In what way does this bear upon the use in Acts 15 of Amos 9? George Ladd explains:

“James cites the prophecy of Amos 9:11-12 to prove that Peter’s experience with Cornelius was a fulfillment of God’s purpose to visit the Gentiles and take out of them a people for his name. It therefore follows that the ‘rebuilding of the dwelling of David’ which had resulted in the Gentile mission, must refer to the exaltation and enthronement of Christ upon the (heavenly) throne of David and the establishment of the church as the true people of God, the new Israel. Since God had brought Gentiles to faith without the Law, there was no need to insist that the Gentiles become Jews to be saved” (George Ladd, A Theology of the New Testament, 355).

Jesus must sit on David's throne now until the second coming:

Notice Jesus must reign until his enemies are defeated. The last enemy is death, which will be abolished at the resurrection:

• Acts 2:34-36 For David did not ascend into the heavens, but he himself says, “‘The Lord said to my Lord, “Sit at my right hand, 35 until I make your enemies your footstool.”’ 36 Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified.”

• 1 Corinthians 15:25-26 For he must reign until he has put all his enemies under his feet. 26 The last enemy to be destroyed is death.

• Hebrews 1:3,8,13  3 "He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high, ... 8 But of the Son he says, “Your throne, O God, is forever and ever, the scepter of uprightness is the scepter of your kingdom." ... 13 And to which of the angels has he ever said, “Sit at my right hand until I make your enemies a footstool for your feet”?" 

• Hebrews 10:12-13 But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, 13 waiting from that time until his enemies should be made a footstool for his feet.

• It becomes crystal clear that Jesus is seated on the throne of David right now until the resurrection at the second coming when his enemies will be made a footstool.

Jesus, the branch of David, is a priest on the throne at the same time:

1. Christ will be a priest and king at the same time in the true tent:

1. Isaiah 16:5 then a throne will be established in steadfast love, and on it will sit in faithfulness in the tent of David one who judges and seeks justice and is swift to do righteousness.”

2. Zechariah 6:12-13 And say to him, ‘Thus says the Lord of hosts, “Behold, the man whose name is the Branch: for he shall branch out from his place, and he shall build the temple of the Lord. 13 It is he who shall build the temple of the Lord and shall bear royal honor, and shall sit and rule on his throne. And there shall be a priest on his throne, and the counsel of peace shall be between them both.”’

3. Hebrews 8:1-2 Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven, 2 a minister in the holy places, in the true tent that the Lord set up, not man.

4. Hebrews 9:11 But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation)

5. Hebrews 9:24 For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf.

6. Mark 14:58 “We heard him say, I will destroy this temple that is made with hands, and in three days I will build another, not made with hands.’”

2. Jesus is on the throne of David now:

1. Acts 2:30-31Being therefore a prophet, and knowing that God had sworn with an oath to him that he would set one of his descendants on his throne, 31 he foresaw and spoke about the resurrection of the Christ, that he was not abandoned to Hades, nor did his flesh see corruption.

2. Hebrews 1:8 But of the Son he says, “Your throne, O God, is forever and ever, the scepter of uprightness is the scepter of your kingdom."

3. If Christ were on earth, he could not be a priest at all. Only in heaven can he be a priest, and then only after the order of Melchizedek.

1. Hebrews 8:4 Now if he were on earth, he would not be a priest at all, since there are priests who offer gifts according to the law.

2. Hebrews 5:6 as he says also in another place, “You are a priest forever, after the order of Melchizedek.” (Heb. 7:17, 21; Ps. 110:4)

4. So it is clear, that Jesus is a king now and a priest now, and all this in heaven.

Summary:

1. He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son (Colossians 1:13).

2. Jesus Christ was promised the throne of David and was raised to sit on it (Acts 2:29-31).

3. Jesus sat down on the throne after He ascended into heaven and began reigning over the kingdom (Heb. 8:1; Rev. 3:21).

4. Christ would be a priest at the same time He sat and ruled upon His throne (Zech. 6:12-13). He became the high priest when He sat down on the right hand of God in the true tent (Heb. 8:1; 9:11, 24; 10:11-12).

5. He received dominion and glory when He went into heaven and was placed on the right hand of God (1 Pet. 3:22; Luke 24:26; 1 Tim. 3:16; 1 Pet. 1:21).

6. All those who do not willingly serve Christ are considered His enemies and He will pour out His wrath on them at His second coming (Isaiah 66:15:16; 2 Thess. 1:7-9).

7. Christ will continue to reign at the right hand of the Father until His enemies are subdued. "For He must reign till He has put all enemies under His feet." (1 Cor. 15:25; Heb. 10:12-13).

What Is The First Resurrection In Rev. 20?

The problem of most other ecological views is that they all treat “first resurrection” as a description of what takes place in the vision, of martyred saints coming to life (in one sense or another). When biblical prophets see visions, what they are seeing are the future events told by means of symbols not the actual future events themselves (ex: Joseph’s dreams and interpretations and Daniel’s dreams, visions, and interpretations). A symbol’s interpretation is about its otherwise hidden, real-life referent, not about the thing seen itself.

We have significant help in understanding this subject in the New Testament since Jesus' physical death and resurrection are central to the gospel message. Christ himself explicitly announced the general resurrection in these words: "Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment." (John 5:28-29.). This does not imply that there will be two resurrections, but rather that there will be a single resurrection involving both the righteous and the wicked, which is further addressed in the One Future Return, Resurrection, and Judgment section. A person's resurrection has two possible outcomes, either life or judgment, depending on which group they belong to. It is also confirmed by the parable of the separation of sheep and goats at Christ's return, where the former go to eternal life while the latter go to eternal punishment (Matthew 25:31-46. ), as well as Paul's assertion that "there will be a resurrection of both the just and the unjust" (Acts 24:15).

Now it is evident that those living and reigning alongside Christ during the millennium are looking forward to the general resurrection (2 Cor 5:1-4; 1 Cor 15:42ff. ; Phil 3:20ff.). Even now, as they await the ultimate transformation, they are said to share in the first resurrection. There is, therefore, a resurrection preceding the general future resurrection. It is also true that the New Testament contains many references to another, earlier resurrection, itself an event of the greatest significance - the resurrection of Jesus from the dead. This is the only other resurrection and is very well qualified to be considered "the first resurrection" (Acts 26:23; Col 1:18). Some individuals have been miraculously restored to life, such as the son of the widow of Nain and Lazarus, which is an indication of God's ability to raise the dead, but it is a lesser and temporary form of resurrection since it implies a return to this present earthly life, which, sooner or later, will lead to death. Christ's resurrection is the first resurrection not only in point of time but also in its significance; for, as Paul says, "Christ has been raised from the dead, the first fruits of those who have fallen asleep" (1 Cor 15:20). His resurrection is the guarantee and the cause of the second resurrection, the harvest. His followers are assured that the same power that raised him will also raise them to eternal life and glory (2 Cor 4:14). His enemies, on the other hand, will be raised to judgment and destruction (Acts 17:31).

As a Christian, we share in the blessings of this first resurrection! It is important to recognize that this has deep significance in Christian baptism: His resurrection from the dead is our resurrection from the dead, now and in the future glorification of the second resurrection. In baptism, we are not only symbolically buried with Christ, but are "also raised with him through faith in the powerful working of God, who raised him from the dead." (Col 2:12-13). Similarly, Paul tells the Romans: "We were buried with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life" (Rom 6:4,11). Also, highly significant in light of John's vision of believers living and reigning with Christ on thrones, there is the assertion, which cannot be clearer, that God has "raised us up with him and seated us with him in the heavenly places in Christ Jesus," (Eph 2:4-6; Col 3:1-4).

Blessed and holy is the one who shares in the first resurrection (Rev. 20:6)! As a Christian believer, the first resurrection is not in themselves, but in Christ... they have a part in the first resurrection, which is not their own resurrection, but that of the incarnate Son. In addition, the second death is powerless over them as a result of their participation in the resurrection of Jesus. Therefore, those who are one with Christ by grace will not experience a second death. However, the most exciting moment of all will be the return of Christ at the end of this age, at the second resurrection at which time the Christian believer will at last be completely and everlastingly conformed to the glorious image of the Son (Rom 8:29; 1 Cor 15:49; 2 Cor 3:18; Phil 3:21; 1 Jn 3:2).

We Are In The Last Days

The New Testament describes the last days as the period between Christ’s first and second coming which is now. There is no other definition of the last days. The only other reference is to the day of the Lord which isn’t the last days, it’s the last day!

Acts 2:15-17 For these people are not drunk, as you suppose, since it is only the third hour of the day. 16 But this is what was uttered through the prophet Joel:

17 “‘And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; 18 even on my male servants and female servants in those days I will pour out my Spirit, and they shall prophesy. 19 

And I will show wonders in the heavens above and signs on the earth below, blood, and fire, and vapor of smoke 20 the sun shall be turned to darkness and the moon to blood, before the day of the Lord comes, the great and magnificent day.’

• Luke, referencing Joel 2:18-31, was telling the men of Judea and all who dwell in Jerusalem that these people who have the Holy Spirit were not drunk, but because these people have the Holy Spirit that it’s a mark that they are in the last days just like we are today.

1 Corinthians 10:11 Now these things happened to them as an example, but they were written down for our instruction, on whom the end of the ages has come.

Hebrews 1:1-2 Long ago, at many times and in many ways, God spoke to our fathers by the prophets, 2 but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world.

1 Peter 1:20-21 He was foreknown before the foundation of the world but was made manifest in the last times for the sake of you 21 who through him are believers in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.

Only Two Ages: This Age and The Age to Come

There are only two ages spoken of by Jesus and Paul. When Christ returns it’s the end of the age! There are only two ages: the present and the age to come (the eternal state).

Matthew 12:32 And whoever speaks a word against the Son of Man will be forgiven, but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.

Mark 10:30 who will not receive a hundredfold now in this time, houses and brothers and sisters and mothers and children and lands, with persecutions, and in the age to come eternal life.

Luke 18:29-30 And he said to them, “Truly, I say to you, there is no one who has left house or wife or brothers or parents or children, for the sake of the kingdom of God, who will not receive many times more in this time, and in the age to come eternal life.”

Luke 20:34-35 And Jesus said to them, “The sons of this age marry and are given in marriage, 35 but those who are considered worthy to attain to that age and to the resurrection from the dead neither marry nor are given in marriage,

• In this age we marry and in the next we don’t.

1 Corinthians 1:20 Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world?

1 Corinthians 2:6 Yet among the mature we do impart wisdom, although it is not a wisdom of this age or of the rulers of this age, who are doomed to pass away.

1 Corinthians 3:18-19 Let no one deceive himself. If anyone among you thinks that he is wise in this age, let him become a fool that he may become wise. 19 For the wisdom of this world is folly with God. For it is written, “He catches the wise in their craftiness,”

• These verses seem to be drawing a correlation between “this age” and this current world.

Galatians 1:4 who gave himself for our sins to deliver us from the present evil age, according to the will of our God and Father,

Ephesians 1:19-21 and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come.

• Christ currently rules in this age and in the one to come.

1 Timothy 6:17 As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy.

Titus 2:11-13 For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ,

One Future Return, Resurrection, and Judgment:

Scripture nowhere separates out the timing of the final resurrection, final judgment, victory over death, arrival of the new creation, and second coming of Christ because they are part of a total package. There is no indication in any other text that these great events are separated.

On the last day, at the final trump of God and with the shout of the Archangels, the Lord will resurrect the dead both the righteous and the unrighteous, both the just and the unjust. The dead in Christ shall rise first and it says in 1 Corinthians 15:52 in a moment in the twinkling of an eye at the last Trump the dead shall be raised incorruptible. Acts 24:15 says that there shall be a resurrection of the Dead both of the just and unjust. Just one resurrection where both the just and unjust are resurrected on the same day. Jesus said in John 5:28-29 “Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.” There’s one future resurrection where some are going to judgment and destruction in the lake of fire and some are going to resurrection of life but they all are resurrected at the same time on the last day. You can see that in John 6:39, 40, 44, 54, and in John 11:24 all of which say that the resurrection is on the last day. Jesus said I will raise them up on the last day and he repeats it over and over and over again. The resurrection does not happen before the last day.

When Does the Resurrection Occur?

Scripture tells us that the resurrection occurs on the last day.

John 6:39-40 And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. 40 For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day.”

• The resurrection will happen in this age on the last day.

John 6:44 No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day.

• Again, the resurrection will be on the last day.

John 6:54 Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day.

John 11:24 Martha said to him, “I know that he will rise again in the resurrection on the last day.”

• Seems to clearly indicate that first-century Jews understood there would be a single resurrection on the last day.

There's only one future resurrection that happens on the last day. It’s not a thousand years before the last day or a thousand and seven years before the last day, but at the last day when Christ comes back in the clouds resurrecting the dead, both the just and the unjust.

When Does Judgment Occur?

Matthew 7:22 On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’

Matthew 16:27 For the Son of Man is going to come with his angels in the glory of his Father, and then he will repay each person according to what he has done. (Rev. 22:12)

• Upon His coming He will repay each person.

Matthew 25:31-34 “When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. 32 Before him will be gathered all the nations, and he will separate people one from another as a shepherd separates the sheep from the goats.33 And he will place the sheep on his right, but the goats on the left. 34 Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.

• This is a description of the final judgment that happens when the “Son of Man comes” and an explanation of the former parables.

• This is the second coming of Christ!

• He shall take his seat as Judge on his glorious throne (throne of judgment - Rev. 20:11), which is very different from the throne of grace (Hebrews 4:16), upon which he now sits, with his Father, and to which we may come boldly.

Matthew 25:41 “Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels.

Matthew 25:46 And these will go away into eternal punishment, but the righteous into eternal life.”

• Matthew 25:31-46 tells us that when Christ comes back is when he will separate the righteous from the wicked. This passage also describes God’s judgment of the wicked and the saints being made immortal because we will be given our heavenly bodies.

John 5:28-29 Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice 29 and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.

• Premillennialism will argue this could be pointing to two separate resurrections separated by 1,000+ years. Only one hour is referenced and other passages clarify that the resurrection and the judgment happen at the same time.

John 12:48 The one who rejects me and does not receive my words has a judge; the word that I have spoken will judge him on the last day.

• As we read earlier, the resurrection is also on the last day just as we see the judgment being on the last day.

Acts 17:30-31 The times of ignorance God overlooked, but now he commands all people everywhere to repent, 31 because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead.”

Romans 2:5-8 But because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God's righteous judgment will be revealed. 6 He will render to each one according to his works: 7 to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; 8 but for those who are self-seeking and do not obey the truth, but obey unrighteousness, there will be wrath and fury.

• On the day of God’s righteous judgment (the last day) is when the righteous will be given their heavenly eternal bodies and the wicked will experience God’s wrath and judgment.

Romans 2:16 on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.

2 Thessalonians 1:5-10  This is evidence of the righteous judgment of God, that you may be considered worthy of the kingdom of God, for which you are also suffering— 6 since indeed God considers it just to repay with affliction those who afflict you, 7 and to grant relief to you who are afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels 8 in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus. 9 They will suffer the punishment of eternal destruction, away from the presence of the Lord and from the glory of his might, 10 when he comes on that day to be glorified in his saints, and to be marveled at among all who have believed, because our testimony to you was believed.

• When does God repay with affliction those who afflict and grant relief to the afflicted? When the Lord Jesus is revealed from heaven with his mighty angels in flaming fire! Judgment and relief both happen upon Christ's return!

• On the day that Christ returns in flaming fire, he will destroy the wicked and glorify the saints. (Isaiah 66:15-16) Christ is not dwelling or ruling physically from earth when the day of judgment comes.

• If upon the Lord's coming he exacts judgment and destruction upon unbelievers then all that would be left would be glorified believers. There wouldn’t be any unbelievers to rebel at the end of the premillennial view of the millennium.

2 Timothy 4:1 I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom:

• Jesus is to judge at his appearing!

• That is, at his coming, he will exercise his kingly and judicial power in the sight of all beings and the extent and majesty of his kingdom will be made manifest and fully displayed.

• His kingdom is real now (Rev. 19:6), but not visible (2 Corinthians 4:18). It shall then be both real and visible. “The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever.”(Rev. 11:15).

Jude 1:14-15 It was also about these that Enoch, the seventh from Adam, prophesied, saying, “Behold, the Lord comes with ten thousands of his holy ones, 15 to execute judgment on all and to convict all the ungodly of all their deeds of ungodliness that they have committed in such an ungodly way, and of all the harsh things that ungodly sinners have spoken against him.”

Revelation 22:12 And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.

• At his coming, he will repay each one for what he has done. (Matthew 16:27)

The 7th, Last and Final Trumpet

1 Corinthians 15:52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed.

• Resurrection happens at the last trumpet.

• This is a public event, not a secret rapture.

1 Thessalonians 4:16-17 For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. 17 Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord.

• This is the return of Christ and the resurrection at the last trumpet on the last day.

Rev. 11:15-18 Then the seventh angel blew his trumpet, and there were loud voices in heaven, saying, “The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever.” 16 And the twenty-four elders who sit on their thrones before God fell on their faces and worshiped God, 17 saying, “We give thanks to you, Lord God Almighty, who is and who was, for you have taken your great power and begun to reign.18 The nations raged, but your wrath came, and the time for the dead to be judged, and for rewarding your servants, the prophets and saints, and those who fear your name, both small and great, and for destroying the destroyers of the earth.”

• Upon the 7th (final) trumpet, God will reward His servants and destroy His enemies. This happens on the same day! (1 Cor. 15:51-52; 1 Thessalonians 4:15-17; 1 Thessalonians 5:1-11; 2 Thessalonians 1:6-10; 2 Peter 3)

• His kingdom is real now (Rev. 19:6), but not visible (2 Corinthians 4:18). It shall then be both real and visible. “The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever.”(Rev. 11:15).

The Day of the Lord

2 Peter 3:10 But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed.

• Upon the Day of the Lord the current heavens and earth will pass away because they will be burned up and dissolve! This all occurs with the coming of the new heavens and new earth!

1 Thessalonians 4:16-5:4 For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. 17 Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord. 18 Therefore encourage one another with these words. Ch.5 Now concerning the times and the seasons, brothers, you have no need to have anything written to you. 2 For you yourselves are fully aware that the day of the Lord will come like a thief in the night. 3 While people are saying, “There is peace and security,” then sudden destruction will come upon them as labor pains come upon a pregnant woman, and they will not escape. 4 But you are not in darkness, brothers, for that day to surprise you like a thief.

• 1 Thessalonians 4 & 5 are talking about the resurrection and the destruction on the day of the Lord. They occur together.

• Not that it will be a secret rapture but that it will be a surprise with sudden destruction.

• The day of the Lord will come when people least expect it just like it was in the days of Noah. They were unaware until the flood came and swept them all away.

Like the Days of Noah

Matthew 24:37-41 For as were the days of Noah, so will be the coming of the Son of Man. 38 For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day when Noah entered the ark, 39 and they were unaware until the flood came and swept them all away, so will be the coming of the Son of Man. 40 Then two men will be in the field; one will be taken and one left. 41 Two women will be grinding at the mill; one will be taken and one left.

• Is this teaching about the rapture? Now look at Luke 17:26-37 that basically says the same thing from a different perspective.

Luke 17:26-37 Just as it was in the days of Noah, so will it be in the days of the Son of Man. 27 They were eating and drinking and marrying and being given in marriage, until the day when Noah entered the ark, and the flood came and destroyed them all. 28 Likewise, just as it was in the days of Lot—they were eating and drinking, buying and selling, planting and building, 29 but on the day when Lot went out from Sodom, fire and sulfur rained from heaven and destroyed them all— 30 so will it be on the day when the Son of Man is revealed. 31 On that day, let the one who is on the housetop, with his goods in the house, not come down to take them away, and likewise let the one who is in the field not turn back. 32 Remember Lot's wife. 33 Whoever seeks to preserve his life will lose it, but whoever loses his life will keep it. 34 I tell you, in that night there will be two in one bed. One will be taken and the other left. 35 There will be two women grinding together. One will be taken and the other left.” 36 Two men will be in the field; one will be taken and the other left 37 And they said to him, “Where, Lord?” He said to them, “Where the corpse is, there the vultures will gather.”

• The ones that are taken, swept away, and destroyed in both Matthew 24:37-41 and Luke 17:26-37 are the wicked. This is not about the “rapture” but about the destruction of the wicked. They even asked about where they would be taken and Jesus’s answer was, “Where the corpse is, there the vultures will gather.”

• As verses 27 through 30 say, the final judgment happens when the Son of Man is revealed at his second coming! The examples of the flood and Sodom are used which are said to have “destroyed them all.” If these are used as examples of what will happen to the unredeemed when Jesus is revealed from heaven then who are these individuals that Premillennialists say are in their unglorified bodies in the millennium? How do they account for people who are neither judged nor glorified at the time of our Lord’s second advent? Jesus himself taught that in the age to come his people will not marry (Luke 20:34-38). 

The Parable of the Weeds:

Matthew 13:24-30 He put another parable before them, saying, “The kingdom of heaven may be compared to a man who sowed good seed in his field, 25 but while his men were sleeping, his enemy came and sowed weeds among the wheat and went away. 26 So when the plants came up and bore grain, then the weeds appeared also. 27 And the servants of the master of the house came and said to him, ‘Master, did you not sow good seed in your field? How then does it have weeds?’ 28 He said to them, ‘An enemy has done this.’ So the servants said to him, ‘Then do you want us to go and gather them?’ 29 But he said, ‘No, lest in gathering the weeds you root up the wheat along with them. 30 Let both grow together until the harvest, and at harvest time I will tell the reapers, “Gather the weeds first and bind them in bundles to be burned, but gather the wheat into my barn.”’”

• Jesus later explains this parable in Matthew 13:36-43.

Matthew 13:36-43 Then he left the crowds and went into the house. And his disciples came to him, saying, “Explain to us the parable of the weeds of the field.” 37 He answered, “The one who sows the good seed is the Son of Man. 38 The field is the world, and the good seed is the sons of the kingdom. The weeds are the sons of the evil one, 39 and the enemy who sowed them is the devil. The harvest is the end of the age, and the reapers are angels. 40 Just as the weeds are gathered and burned with fire, so will it be at the end of the age. 41 The Son of Man will send his angels, and they will gather out of his kingdom all causes of sin and all law-breakers, 42 and throw them into the fiery furnace. In that place there will be weeping and gnashing of teeth. 43 Then the righteous will shine like the sun in the kingdom of their Father. He who has ears, let him hear.

• The wheat and the tares grow together until the harvest where they are divided during one harvest, not two separate harvests. A time separation of 1,000+ years has to be forced into the text.

• The Harvest is the end of the age. Now, this doesn’t say the last day but it does give us some context to understand what is being said here. At the end of the age they will be burned up with fire, that’s called judgment.

• Upon the harvest the unbelievers are gathered (Matt. 13:30), and they are taken out of the kingdom (Matt. 13:41) at the end of the age. If they are taken out of the kingdom then we would have to be currently in the kingdom.

• The literal premillennial approach to the thousand-year reign doesn’t work since the harvest and judgment are on the last day, at the last trumpet, at Christ’s coming.

Summary:

1. The harvest occurs at the same time as the judgment of the wicked. (Matt. 13:39)

2. The judgment is at the end of this age. (Matt. 13:39)

3. The weeds (wicked) are gathered and burned at the end of the age. (Matt. 13:40,49-50)

4. The judgment and relief both happen upon Christ's return. (2 Thessalonians 1:5-10)

5. The resurrection of the righteous is on the last day. (John 6:39,40,44,54;11:24)

6. The resurrection of the righteous is at the end of this age. (Mark 10:30; Matt. 13:39,40,49)

7. The resurrection of the righteous is on the day of the Lord. (John 6:39-54; 1 Thess 4:16-5:2)

8. At the last trumpet, the dead are raised and the rapture occurs. (1 Cor. 15:52; 1 Thess. 4:16)

9. Therefore, the resurrection, harvest, and judgment occur at the end of this age, which is the day of the Lord, which is His return, which is the last trumpet. All of this happens when Jesus returns. There is no room for a future millennium.

Where would the “last day” be in premill view? Is it before the seven years of tribulation? Is it after the seven years of tribulation? Is it after the thousand years? 

Remember, there are only two ages: this age and the age to come. Premillennialism seems to imply three ages: this age, thousand-year reign, and the age to come. The tares and the wicked are burned at the end of the age which is judgment. Judgment is on the last day, therefore when the wicked are taken out it’s on the last day. Resurrection is on the last day!

What happens on the last day at the end of the age?

• Resurrection

• Judgment

• Last Trumpet

• The Day of the Lord

• The Harvest

• Death, the last enemy, is destroyed

• No more tears

The Final Enemy Defeated

When Christ returns he puts all his enemies and authorities under his feat. Death the final enemy is defeated and God will be all in all because evil is done away with and we will reign forever with God.

The historic premillennial view has difficulty explaining the unglorified people in the millennium, for when Jesus returns at the end of chapter 19, he destroys all his enemies. It is straining to say that some were left on earth who survived Jesus’s return. The New Testament clearly teaches Jesus’s return is the day of reward and judgment for all (Matt. 25:31–46).

1 Corinthians 15:22-28 For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.

• He delivers the kingdom to God the Father after all His enemies are destroyed. You can’t deliver something that is not already in existence.

• He must reign and sit at the right hand of God the Father until he has put all his enemies under his feet. Jesus is currently reigning. (Psalm 110:1, Hebrews 10:12-13)

• Psalm 110:1 The Lord says to my Lord: “Sit at my right hand, until I make your enemies your footstool.”

• Hebrews 10:12-13 But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, 13 waiting from that time until his enemies should be made a footstool for his feet.

• Notice that the text says that death will be the last enemy to be destroyed and that it will happen at the end of this period of time during which Christ destroyed all his enemies and everything is subjected to him.

• Philippians 3:20-21 But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, 21 who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself.

• The same power that will transform us on the last day is the same power that will subject all things to himself by destroying all his enemies.

•  Consider what Paul goes on to say in 1 Corinthians 15:52-55.

• 1 Cor. 15:52-55 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. For this perishable body must put on the imperishable, and this mortal body must put on immortality. When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written: “Death is swallowed up in victory.” “O death, where is your victory? O death, where is your sting?”

• It says that this defeat and destruction of death will happen when “the perishable puts on the imperishable, and the mortal puts on immortality.” He says then shall come to pass the saying that is written “death is swallowed up in victory.” What's important here is that Paul is quoting from Isaiah 25:8 where Yahweh promises to swallow up death forever. 

• Isaiah 25:7-9 And he will swallow up on this mountain the covering that is cast over all peoples, the veil that is spread over all nations. 8 He will swallow up death forever; and the Lord GOD will wipe away tears from all faces, and the reproach of his people he will take away from all the earth, for the LORD has spoken. 9 It will be said on that day, “Behold, this is our God; we have waited for him, that he might save us. This is the LORD; we have waited for him; let us be glad and rejoice in his salvation.”

• And when is “death” destroyed? When does “death” cease to prevail? When is “death” going to be “swallowed up in victory”? Paul’s answer couldn’t have been clearer or more explicit: Death is defeated, death dies, death is swallowed up in victory and is utterly and absolutely no more, as Isaiah 25:7-9 has prophesied, at the very moment that the last trumpet is sounded, at the very moment we are all changed, at the very moment when the perishable puts on the imperishable and the mortal puts on immortality! And when, might I ask, is that? It is at the time of the Second Coming of Christ (and not some 1,000 years later as death continues to exert its horrid influence on the human race).

• In conjunction with the death of death, or its being swallowed up in victory, something else will happen. According to Isaiah 25:8, not only will God “swallow up death forever,” he will also at that time “wipe away tears from all faces.” Both these events will occur, as we’ve seen, at the time of the Second Coming. But according to Isaiah 65:17-19 and Revelation 21:1-4, it is at the time of the creation of the new heavens and new earth that God “will wipe away every tear from their eyes, and death shall be no more.”

• Isaiah 65:17-19 “For behold, I create new heavens and a new earth, and the former things shall not be remembered or come into mind. 18 But be glad and rejoice forever in that which I create; for behold, I create Jerusalem to be a joy, and her people to be a gladness. 19 I will rejoice in Jerusalem and be glad in my people; no more shall be heard in it the sound of weeping and the cry of distress.

• Revelation 21:1-4 Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. 2 And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. 3 And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God.  4 He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.”

• How can these two prophesied events, the destruction of death and no more tears, find their fulfillment at the close of a 1,000 year post-parousia millennial kingdom when Paul has so clearly stated that they find their fulfillment at the time of the Second Coming of Christ?

• Another interesting comparison can also be made between Isaiah 60:18-20 and Revelation 21:22-23; 22:5. Isaiah 60 says that during the time that mourning has ended there will also be no more need for the sun or moon because the Lord will be the everlasting light.

• Isaiah 60:18-20 Violence shall no more be heard in your land, devastation or destruction within your borders; you shall call your walls Salvation, and your gates Praise. 19 The sun shall be no more your light by day, nor for brightness shall the moon give you light; but the Lord will be your everlasting light, and your God will be your glory. 20 Your sun shall no more go down, nor your moon withdraw itself; for the Lord will be your everlasting light, and your days of mourning shall be ended. 

• Revelation 21:22-23 And I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. 23 And the city has no need of sun or moon to shine on it, for the glory of God gives it light, and its lamp is the Lamb.

• Revelation 22:5 And night will be no more. They will need no light of lamp or sun, for the Lord God will be their light, and they will reign forever and ever.

Summary:

1. Christ delivers the kingdom to God the Father after all His enemies are destroyed. You can’t deliver something that is not already in existence. (1 Cor. 15:22-28)

2. He must reign and sit at the right hand of God the Father until he has put all his enemies under his feet. Jesus is currently reigning. (Psalm 110:1; 1 Cor. 15:22-28; Hebrews 10:12-13)

3. At the sound of the Last Trumpet the defeat and destruction of death, the last enemy, will happen when “the perishable puts on the imperishable, and the mortal puts on immortality.” (1 Corinthians 15:52-55; Isaiah 25:7-9)

4. Not only will God “swallow up death forever,” he will also at that time “wipe away tears from all faces.” Both these events will occur, as we’ve seen, at the time of the Second Coming. (Isaiah 25:8)

5. Also, it is at the time of the creation of the new heavens and new earth that God “will wipe away every tear from their eyes, and death shall be no more.” (Isaiah 65:17-19; Revelation 21:1-4)

6. When our days of mourning have ended there will also be no more need for the sun or moon because the Lord will be the everlasting light and we will reign forever and ever with the Lord. (Isaiah 60:18-20; Revelation 21:22-23, 22:5)

Notice that Paul said the destruction of death is going to happen when the saints are raised and made immortal. Remember that 1 Cor 15 says that every rule, authority, and power, including death, the last enemy, is destroyed. Now consider that in a premillennialist view, if we apply that death (the last enemy) has been destroyed when the saints are raised as part of the first resurrection, there are still many other enemies that have yet to be destroyed. There's all of the unbelievers that will never repent, there's the devil and his angels, there's sin and death. You've got multiple enemies on pre-millennialism that are destroyed a thousand years after the resurrection of the saints, but Christ says that death, which will be the last enemy to be destroyed, will be destroyed when the saints are raised immortal.

Amillennialists can make perfect sense of 1 Cor. 15. When all humankind is raised in the second resurrection and all persistently evil beings are finally destroyed then all who remain will never die again. Death will have been destroyed. The destruction of God’s enemies and death itself happen at about the same time as the resurrection of the saints.

The destruction of death and the wiping away of all tears at the second coming both mark the inauguration of the new heavens and new earth, which is not compatible with a premillennialist view.

Common Objections 

There are only a few texts other than Rev. 20 (which I believe to be symbolic) that are commonly sighted to combat these views. After taking a closer look at scripture, I don’t believe that any of these passages or objections actually conflict with what I’ve presented from the Bible.

1. Isaiah 65:17-25

2. Daniel 9:24-27

3. Zechariah 14:1-21

1. Isaiah 65:17-25

“For behold, I create new heavens and a new earth, and the former things shall not be remembered or come into mind.

18 But be glad and rejoice forever in that which I create; for behold, I create Jerusalem to be a joy, and her people to be a gladness.

19 I will rejoice in Jerusalem and be glad in my people; no more shall be heard in it the sound of weeping and the cry of distress.

20 No more shall there be in it an infant who lives but a few days, or an old man who does not fill out his days, for the young man shall die a hundred years old, and the sinner a hundred years old shall be accursed.

21 They shall build houses and inhabit them; they shall plant vineyards and eat their fruit.

22 They shall not build and another inhabit; they shall not plant and another eat;

for like the days of a tree shall the days of my people be, and my chosen shall long enjoy the work of their hands.

23 They shall not labor in vain or bear children for calamity,

for they shall be the offspring of the blessed of the Lord, and their descendants with them.

24 Before they call I will answer; while they are yet speaking I will hear.

25 The wolf and the lamb shall graze together; the lion shall eat straw like the ox, and dust shall be the serpent's food. They shall not hurt or destroy in all my holy mountain,” says the Lord.

Notes

From the onstart, verse 17 establishes what this passage is referring to and what the whole point of the prophecy is about (the new heavens and new earth), not a halfway redeemed earth. The allusions to Isaiah 65:17-25 in the New Testament understand it to speak of the eternal state and, therefore, of a period in which there is no death.

There are clear references throughout Isaiah 65:17-25 to conditions that can only be fulfilled in the perfection of the eternal state.  The creation of the new heavens and new earth (Isa. 65:17). Its joy is eternal (Isa. 65:18).  Weeping and distress are no more (Isa. 65:19).  No evil or harm is done in God’s holy mountain—the New Jerusalem (Isa. 65:25). These are things that we have no real capacity to understand but can be expressed through things we know and experience.

The Premillennial interpretation of Isaiah 65:17-25 is absent from every possible allusion to the passage in the New Testament!  The new heavens and new earth (Isaiah 65:17) is a reference to the eternal state in the New Testament (2 Pet. 3:13; Rev. 21:1).

• 2 Pet. 3:13 But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells.

• Revelation 21:1 Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more.

The New Jerusalem (Isa. 65:18) only descends from heaven in the eternal state (Rev. 21:2-4).  The banishment of death and weeping are also only found in the eternal state.

• Isaiah 25:7-9 And he will swallow up on this mountain the covering that is cast over all peoples, the veil that is spread over all nations. 8 He will swallow up death forever; and the Lord GOD will wipe away tears from all faces, and the reproach of his people he will take away from all the earth, for the LORD has spoken. 9 It will be said on that day, “Behold, this is our God; we have waited for him, that he might save us. This is the LORD; we have waited for him; let us be glad and rejoice in his salvation.”

• Revelation 21:2-4 And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. 3 And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God.  4 He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.”

The very passage on which the Premillennialist seeks to argue for the presence of death in the condition described in Isaiah 65:17-25 is actually understood quite differently by the New Testament. Here we need to look closely at the flow of thought or structure of Isaiah 65.

Verse 19 asserts that there will no longer be weeping in the state predicted. This is clearly fulfilled according to the New Testament by the eternal state in the clear allusion to Isaiah 65:19 in Revelation 21:2-4.  There John says explicitly that the absence of weeping entails no more death!  Revelation 21:4 says explicitly: “He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.” Crying (kraugé) in Revelation 21:4 is the exact word used in the Septuagint to translate the weeping (kraugé) of Isaiah 65:19!

But what must be seen and weighed in connection with all this is that verses 20-23 of Isaiah 65 are the explanation in that passage of the statement of Isaiah 65:19, “no more shall be heard in it the sound of weeping and the cry of distress.” Thus, the New Testament takes verses 20-23 not to describe a time in which death continues, but interprets them as a time in which there will no longer be any death!  The phrase, “there will no longer be any death,” is, then, the New Testament summary of Isaiah 65:20-23. Thus, the New Testament in Revelation 21:4 actually supports the figurative, Amillennial interpretation of Isaiah 65:20-23.

There’s no allusion in Revelation 20, nor any explicit mention of a literal thousand year "millennial" period in Isaiah 65:17-25.  The premillennial view has to be read into the text. Clarity is brought to it by other passages in scripture. Isaiah is speaking of things which are eternal but using temporal earthly images (which people can understand) to point to eternal things which, on Isaiah’s side of Christ’s resurrection, would be impossible to understand.

Insisting that a “literal” reading of the Old Testament predetermines what prophecies such as Isaiah 65 must mean in the New Testament, ignores how Jesus and the apostles handle and reinterpret various Old Testament texts (like Isaiah 65), in light of Jesus’ conquest of death and the grave, and his promise to return at the end of the age.  Before our Lord’s death and resurrection, the idea of life in resurrected human bodies such as Christ’s glorified human nature was incomprehensible to Isaiah’s original audience.  Yet, after Christ’s death and resurrection, it becomes clear that Isaiah was using images of prosperity and long human life to describe something associated with a consummated messianic age, not a temporal, earthly, millennial kingdom.

When Isaiah 65 is read through the lens of New Testament hindsight, we find that Peter and John (2 Peter 3:13 and Revelation 21:1) tell us that Isaiah’s vision refers to “the eternal dwelling place of God’s people, who are the New Jerusalem.” Paul speaks of a “new creation” in Galatians 6:15 and 2 Corinthians 5:17, both times in connection with entrance into eternal life (via regeneration through the power of the Holy Spirit) associated with union with Christ. According to Paul, the new creation is inaugurated by Christ’s resurrection, ushers in the age to come (provisionally), and points ahead to the final consummation when death itself is swallowed up in victory at Christ’s return (1 Corinthians 15:50-56). Paul appeals to Isaiah’s “new creation” language as fulfilled in Jesus Christ and associates it with the fullness of the age to come.

2. Daniel 9:24-27

Seventy weeks [a](shabua) are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.

25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.

26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.

27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.

1. A more literal translation would be “Seventy sevens.” The Hebrew shabua is a period of seven days, years, or a week; a heptad.

Intro

If you've read or heard much of anything connected to the end times you've likely heard about Daniel's 70 weeks. All of this can be endlessly fascinating but also wildly speculative. Arriving at solid conclusions from the biblical text can be difficult at times, and impossible at others. Here we want to examine one piece of this complex puzzle, Daniel 9:24-27.

When looking at Daniel’s 70 weeks (490 years), the premillennialist’s solution is to insert a gap between the 69th week and the 70th week that has now extended almost two thousand years. According to their view, once this last week begins we'll have the tribulation and the arrival of some "prince" who will bring world peace, desecrate the temple in Jerusalem, and then finally be destroyed. After this 70th week, the millennium will begin with Satan having finally been bound.

The question, though, is whether Daniel 9:24-27 supports such a view. I don't think it does.

Seventy Weeks the Super-Jubilee

Daniel 9:24 Seventy weeks (shabua) are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.

The passage opens with a mention of "seventy weeks" (literally "seventy sevens") and the rest of the passage will explain the different segments of these "seventy weeks." "Week" is taken by virtually all commentators as "a week of years" or "seven years." So, we have 70 periods of 7 years. 

"Seven" in the Bible calls to mind the opening days of Creation and this preeminent Sabbath cycle. For Israel, much of their life revolved around this repeating pattern of seven days. But it doesn't stop with their week. In fact, the land itself was to preserve a Sabbath cycle of 7 years. They were to farm their land for six years and then give the land a Sabbath in the seventh year (Lev. 25:1-7). Obviously, the 70 "sevens" of Daniel have some similarities to this.

I believe that the year of Jubilee has a connection here. The year of Jubilee was the year after 7 cycles of 7 years (Lev. 25:8-13) or 49 years. This year of Jubilee was a kind of super-celebration of God's provision and a time when all would return to their own lands free of all debts and live in the abundance of the Lord.

This should strike us immediately because Daniel speaks of 70 cycles of 7 years, which is 10 cycles of the Jubilee time period. So, the year after this 10-fold Jubilee cycle would be a kind of super-Jubilee that would bring blessings of God to the people of God in a super-abundant manner. This is the Messianic age. So, Daniel's 70 weeks, then, start “from the going forth of the commandment to restore and to build Jerusalem” and extend until the Messianic age.

Seventy Weeks to Accomplish 6 Things

In verse 24 there are 6 prophesied things that could have been fulfilled at the first advent and are said to be fulfilled in those 70 weeks (490 years). It doesn’t give 70 plus an additional two thousand plus year time gap in between. If these have been fulfilled then the rest of the prophecy must have also already been fulfilled. I see all of these things having fulfillment in Jesus Christ our Messiah at his first coming! 

1. To finish the transgression

2. To make an end of sins

3. To make reconciliation for iniquity

4. To bring everlasting righteousness

5. To seal up the vision and prophecy

6. To anoint the most Holy

1. To finish the transgression:

• Isaiah 53:5-6 But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed. 6 All we like sheep have gone astray; we have turned—every one—to his own way; and the LORD has laid on him the iniquity of us all.

• Romans 4:14-16 For if it is the adherents of the law who are to be the heirs, faith is null and the promise is void. 15 For the law brings wrath, but where there is no law there is no transgression. 16 That is why it depends on faith, in order that the promise may rest on grace and be guaranteed to all his offspring—not only to the adherent of the law but also to the one who shares the faith of Abraham, who is the father of us all,

• Christ fulfilled this!

2. To make an end of sins: 

• For through Christ’s work on the cross he put an end to sin. Not that we would never sin again but that he was the final sacrifice that covers our sins. Being justified by faith, we are viewed as righteous.

• Romans 6:22 But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life.

• Hebrews 9:25-26 Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, 26 for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself.

3. To make reconciliation for iniquity:

• Isa 53:6 All we like sheep have gone astray; we have turned—every one—to his own way; and the LORD has laid on him the iniquity of us all.

• Romans 3:25 whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed;

• Hebrews 2:17 Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people.

• 2 Tim. 2:19 But God's firm foundation stands, bearing this seal: “The Lord knows those who are his,” and, “Let everyone who names the name of the Lord depart from iniquity.”

4. To bring everlasting righteousness:

• Christ brought everlasting righteousness.

• Matthew 3:15 But Jesus answered him, “Let it be so now, for thus it is fitting for us to fulfill all righteousness.” (the baptism of Jesus)

• Romans 5:21 so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord.

• Romans 10:4 For Christ is the end of the law for righteousness to everyone who believes.

• 1 Cor. 1:30 And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption,

• 2 Cor. 5:21 For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.

• 2 Cor. 9:9 As it is written, “He has distributed freely, he has given to the poor; his righteousness endures forever.”

• Phil. 3:9 and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith

• Hebrews 10:18 For by a single offering he has perfected for all time those who are being sanctified.

• Even though we don’t stop sinning, we’re viewed as righteous in the Father’s eyes because of Jesus’s atonement.

5. To seal up the vision and prophecy:

• The law and the prophets pointed to Jesus.

• Some translations just say “seal” instead of “seal up” which is the Hebrew word chatham, which can also just mean “seal” as to affix one’s seal, ratifying, confirming, or make a covenant with.

• Also, “prophecy” in some translations is rendered as “prophet,” which is the Hebrew word nabi, that literally means a spokesman, speaker, or prophet.

• Not to shut it up out of sight; rather set a mark on it, by which it might be more clearly known. To give the seal of confirmation to the prophet and his vision by the fulfillment through Christ who fulfilled the law on our behalf, fulfilled the Old Testament prophecies that pointed to him, and confirmed and ratified the New Testament or gospel covenant of grace.

• Jesus himself is called our great High Priest, Prophet, and King. Deuteronomy 18:15 even talks about the prophet that’s to come that will be like Moses which is then referenced in Acts 3:22.

• Acts 3:22 Moses said, ‘The Lord God will raise up for you a prophet like me from your brothers. You shall listen to him in whatever he tells you.

• To set the seal to them, to ratify and confirm the prophets’ predictions, the figure (cf. John 3:33; John 6:27) being derived from the custom of affixing a seal to a document, in order to guarantee its genuineness (Jeremiah 32:10-11; Jeremiah 32:44).

• If it’s “to seal up the vision and prophecy” or “to seal both vision and prophet,” I still see that this could have already been fulfilled by Christ. He confirmed, fulfilled, approved, made a covenant, and it was sealed until it was meant to be fulfilled by Jesus Christ our Messiah. It was prophesied, completed, and Jesus himself is called our great High Priest, Prophet, and King.

6. To anoint the most Holy:

• Some translations render it as, “to anoint a most holy place” but the word “place” isn’t in the Hebrew phrase here.

• The phrase “the most Holy” or “a most holy place” is literally the two Hebrew words “qodesh qodesh.” Qodesh literally just means “holy.” Grammatically when the word qodesh is declared twice it’s referring to something most holy.

• The anointed most Holy one is Jesus Christ, our Messiah!

• Messiah comes from the Hebrew word mashiach and means “anointed one” or “chosen one.” The Greek equivalent is the word Christos or, in English, Christ. The name “Jesus Christ” is the same as “Jesus the Messiah.”

• Luke 4:18 “The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord's favor.” (Isa. 61:1-2)

• John 1:41 He first found his own brother Simon and said to him, “We have found the Messiah” (which means Christ).

• John 4:25-26 The woman said to him, “I know that Messiah is coming (he who is called Christ). When he comes, he will tell us all things.” Jesus said to her, “I who speak to you am he.”

These promises were already fulfilled in and through the first advent, but there is an aspect in which the fullest expression of everlasting righteousness and end to sin awaits the future (“already but not yet” theological principle).

When do the 69 Weeks Begin?

Daniel 9:25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.

These 69 weeks begin with "from the going forth of the commandment to restore and to build Jerusalem." Most historians believe that the command to start the 490 years was given in 457 BC by the Persian King Artaxerxes. This verse also mentions “seven weeks” (49 years) and 62 weeks (434 years) which would add up to 69 weeks (483 years). During the first forty-nine years from 457 to 408 BC, Jerusalem was being rebuilt. After this time Jerusalem was a fully functioning trade center and fortress. 

The next major event in our prophecy is about "Messiah the Prince" (or, "an anointed one, a prince"). This is Jesus Christ, the anointed of the Lord. Adding the 434 remaining years from 408 BC you land on 26 AD. During this year, John baptized Jesus and he began his public ministry. Luke records that "Jesus Himself began His ministry at about thirty years of age" (Luke 3:23). Taking Luke at his word, if Jesus was within a few months of His thirtieth birthday, His birth must have occurred in 4 BC. This means the 70th week is from 26 AD to 33 AD. Daniel gets inspired glimpses of Jesus all throughout his ministry, from the "stone" that destroyed all other kingdoms in 2:45 to a vague fourth person in the fiery furnace (3:25) to the "son of man" of 7:13. Now Jesus is even more explicitly portrayed as "Messiah the Prince."

When did Messiah die for our sins? Scholars have provided estimates in the range of 30 to 33 AD. The fourteenth of Nisan (7 April) of the year 30 AD is, in the opinion of the majority of contemporary scholars, the most likely date of the crucifixion of Jesus. This would land Jesus’s death right in the middle of the 70th week of Daniel as the prophecy foretold.

Time Breakdown:

• In biblical times, years were also measured as exactly 360 days in length.

• We are given a 490-year prophetic timeline (seventy weeks).

• The 490-year countdown starts when Artaxerxes put out the command to rebuild Jerusalem in 457 BC.

• From the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince: 7 weeks (49 years) and 62 weeks (434 years), which equals 69 weeks or 483 years.

• 457 BC (command to rebuild Jerusalem) to 26 AD (when Jesus started his public ministry) = 483 years.

• 483 years (26 AD) + the last 7 years = 490 years (33 AD)

• 3.5 years into the last 7 years is when Christ shall put an end to sacrifice and offering (30 AD)

As we continue, we'll need to remember that Jesus is "Messiah the Prince." This means that the "prince" throughout this passage is Jesus, not the antichrist. Let's turn now to the 70th week, by far the most complex part of this text.

Daniel's 70th Week

Daniel 9:26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.

Now we're into Daniel's 70th week. At the very end of the 69th week (after the seven weeks and the threescore and two weeks) we are anticipating the coming of "Messiah the Prince," and now he is here. In fact, this whole passage is really about the work of Jesus at his first coming.

First, we learn that Messiah will be cut off, but not for himself. One can hear echoes of the prophecy of Isaiah 53 where "he was despised and rejected by men….and we esteemed him not" (v. 3). Jesus was "cut off" at his crucifixion when the earth went dark (Matt. 27:45-46).

Christ’s crucifixion about 30 AD allows for the fulfillment of the prophecy in the prescribed time. Just one week after He rode into Jerusalem, with a great crowd lining the street waving palm branches and declaring Him the Messiah (Luke 19:36-38), Jesus Christ was cut off on a Roman cross. He died not for Himself, but so that God’s plan would be fulfilled. Christ gave Himself up to save humanity–so that anyone who would turn to Him could be saved. Of all the outstanding religious teachers Judaism had, Christ is the only One who could possibly fulfill Daniel’s prophecy.

We learn next that the people of the prince who is to come shall destroy the city and the sanctuary. Again, the "prince" has already been identified as Jesus the Messiah. For Daniel was looking ahead at the incarnation. This seems to be a straightforward reference to the destruction of Jerusalem and the temple in 70 AD. The people of the prince (Jesus) who is to come refers to the Jews. Daniel told us who the people are when he said that the 70 weeks are decreed about your people (the Jews) and your holy city (Jerusalem). The people of the prince (Messiah) of the tribe of Judah will come in and destroy the city and temple. This might not make much sense on the surface until you see the fulfillment during 70 AD. 

In 70 AD, Roman emperor Titus marched into Jerusalem, destroying the city and the temple. Titus tried to get the Jewish people to surrender but they were so obstinate and wicked that they caused Titus and the Roman army to destroy it. It was because of their abominations that are referred to later that they caused their own temple and city to be desolated and destroyed. This is saying that they would be punished for their abominations, because they rejected the promised messiah as a nation, and delivered him up to be killed. So they delivered up Messiah, they continued to make temple sacrifices after Jesus offered his one-time sacrifice, they made sacrifices in the temple for the Roman empire which is a total abomination documented by Josephus, and they persecuted his saints so they deserved judgment.

Some think the “prince” in verse 26 isn’t referring to Jesus, even though context very clearly indicates that it is, but this still doesn’t present an issue. This could still be speaking of the Roman emperor Titus and his army as "the people of the prince", for this event only happened because of God's will. They were His people not because they believed in Him but because they were being used to accomplish His purpose. He speaks of Cyrus the Persian king in a similar way: "who says of Cyrus, 'He is my shepherd, and he shall fulfill all my purpose’'" (Isa. 44:28).

The Covenant

Daniel 9:27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.

In verse 27 we are still in the 70th week. During this week we learn that God will "confirm the covenant with many" or "make a strong covenant with many. " So, during this 70th week God "confirms" or "makes strong" his covenant. This is a powerful glimpse at the new covenant, an everlasting covenant of grace that is by grace through faith (Jer. 31:31-34; Heb. 8:6-13, 10:16). It was a part of Jesus' earthly ministry to inaugurate a new covenant with his people (Luke 22:20), and now we see this prophesied. Christ does not mention a covenant or treaty to be enacted between the Antichrist and the Jews, Christians, saints, or anyone! This is looking to the new covenant!

Premillennialists try to ascribe the covenant of verse 27 to the Antichrist because "he," they say, refers to "the prince who is to come." But this cannot be! Remember the "prince" has already been identified as Jesus the Messiah! Also, look that the covenant is made with "many" which is similar to what Jesus says in Matthew 26:28, "for this is my blood of the covenant, which is poured out for many for the forgiveness of sins." Christ makes the covenant, not the Antichrist!

Verse 27 also tells us when the covenant will be made: "in the middle of the [seventieth] week." Halfway through a literal week is three and a half days, prophetically three and a half years, which is how long His ministry lasted before He was crucified. That brings us to 30 AD. 30 or 33 AD is in the opinion of the majority of contemporary scholars, the most likely years for the crucifixion of Jesus.

We see that "he shall put an end to sacrifice and offering." Sacrifices ended for all God's people at the cross of Christ when the veil in the temple was torn in two and the way to the holy place was forever opened (Matt. 27:51; Heb. 10:19-21). They also ended for unconverted Jews in a profound way when the temple was destroyed in 70 AD. This could be in view with reference to "the wing of abominations" (perhaps the pinnacle of the temple) and "one who makes desolate," which might point to the desecration of the temple by Titus in 70 AD. Either way, Messiah the Prince put an end to sacrifice during this 70th week.

The second half of the 70th week

The second half of the 70th week belongs to the first advent of Jesus following His death, namely, the period of His resurrection, ascension, the outpouring of the Spirit at Pentecost, and the persecution of the early church. The seventy weeks extend to 33 AD. Jerusalem and the temple were not actually destroyed till 70 AD, but it was so virtually in 33 AD, about three and a half years after Christ’s death, during which the Gospel was preached primarily to the Jews. When the Jews greatly persecuted the Church, scattered them, and stoned Stephen (Acts 7:54–60), the respite of grace granted to them was at an end (Isa. 5; Luke 13:7–9). Israel, having rejected Christ, was broken off (Romans 11:20), and is counted dead, its actual destruction by Titus being the consummation of the removal of the kingdom of God from Israel and given to the Gentiles (Mat. 21:43), which is not to be restored until the fullness of the Gentiles has come in (Romans 11:25). Isaiah predicted that a “remnant” of Israel would one day “be called the Holy People, the Redeemed of the LORD” (Isaiah 62:12). Regardless of Israel’s current state of unbelief, a future remnant will in fact repent and fulfill their calling to establish righteousness by faith (Romans 10:1–8; 11:5,14).

Final Thoughts

The 70 weeks are fulfilled in the first advent of Jesus. Christ finished the transgression, made an end to sins, made reconciliation for iniquity, brought everlasting righteousness, put his seal on the vision and prophecy, and he is the anointed most Holy one, our Messiah! These promises were already fulfilled in and through the first advent but there is an aspect in which the fullest expression of everlasting righteousness and end to sin awaits the future.

Daniel 9:24-27 is giving us a prophecy from the going out of the word to restore and build Jerusalem, Christ’s redemptive work on the cross, and the destruction of the temple in 70 AD.

Here we see the great gospel truth that we taste the joys of our redemption only because of the sufferings of our Messiah Prince. He was "cut off" so that we might never be. He had nothing so that we might have everything. He ended sacrifices for all time but only by being the "once for all" sacrifice that our sins demanded (Heb. 9:26; 10:10). He made a new covenant, one of grace, so that we may come to him by faith.

2. Zechariah 14:1-21

Behold, a day is coming for the Lord when the spoil taken from you will be divided among you. 2 For I will gather all the nations against Jerusalem to battle, and the city will be captured, the houses plundered, the women ravished and half of the city exiled, but the rest of the people will not be cut off from the city. 3 Then the Lord will go forth and fight against those nations, as when He fights on a day of battle. 4 In that day His feet will stand on the Mount of Olives, which is in front of Jerusalem on the east; and the Mount of Olives will be split in its middle from east to west by a very large valley, so that half of the mountain will move toward the north and the other half toward the south. 5 You will flee by the valley of My mountains, for the valley of the mountains will reach to Azel; yes, you will flee just as you fled before the earthquake in the days of Uzziah king of Judah. Then the Lord, my God, will come, and all the holy ones with Him!

6 In that day there will be no light; the luminaries will dwindle. 7 For it will be a unique day which is known to the Lord, neither day nor night, but it will come about that at evening time there will be light.

8 And in that day living waters will flow out of Jerusalem, half of them toward the eastern sea and the other half toward the western sea; it will be in summer as well as in winter.

9 And the Lord will be king over all the earth; in that day the Lord will be the only one, and His name the only one.

10 All the land will be changed into a plain from Geba to Rimmon south of Jerusalem; but Jerusalem will rise and remain on its site from Benjamin’s Gate as far as the place of the First Gate to the Corner Gate, and from the Tower of Hananel to the king’s wine presses. 11 People will live in it, and there will no longer be a curse, for Jerusalem will dwell in security.

12 Now this will be the plague with which the Lord will strike all the peoples who have gone to war against Jerusalem; their flesh will rot while they stand on their feet, and their eyes will rot in their sockets, and their tongue will rot in their mouth. 13 It will come about in that day that a great panic from the Lord will fall on them; and they will seize one another’s hand, and the hand of one will be lifted against the hand of another. 14 Judah also will fight at Jerusalem; and the wealth of all the surrounding nations will be gathered, gold and silver and garments in great abundance. 15 So also like this plague will be the plague on the horse, the mule, the camel, the donkey and all the cattle that will be in those camps.

16 Then it will come about that any who are left of all the nations that went against Jerusalem will go up from year to year to worship the King, the Lord of hosts, and to celebrate the Feast of Booths. 17 And it will be that whichever of the families of the earth does not go up to Jerusalem to worship the King, the Lord of hosts, there will be no rain on them. 18 If the family of Egypt does not go up or enter, then no rain will fall on them; it will be the plague with which the Lord smites the nations who do not go up to celebrate the Feast of Booths. 19 This will be the punishment of Egypt, and the punishment of all the nations who do not go up to celebrate the Feast of Booths.

20 In that day there will be inscribed on the bells of the horses, “HOLY TO THE LORD.” And the cooking pots in the Lord’s house will be like the bowls before the altar. 21 Every cooking pot in Jerusalem and in Judah will be holy to the Lord of hosts; and all who sacrifice will come and take of them and boil in them. And there will no longer be a Canaanite in the house of the Lord of hosts in that day.

Intro:

We need to admit from the outset that this is a very difficult passage, in part, because it is never directly quoted in the New Testament, and given a definitive interpretation - although there are a number of allusions (echoes) to it. The prophecy is apocalyptic in terms of its structure. The use of dramatic symbols and metaphors (the reference to the Mount of Olives splitting open forming a large valley, “living water,” etc.) tells us that a literal interpretation is not likely. A premillennial interpretation of Zechariah 14, especially that is demanded by dispensational literalism, is clearly untenable when seen through the lens of the New Testament and taking into consideration the metaphorical nature of the whole book of Zechariah.

The prophecies are full of symbolism and metaphors. Many simply ignore this fact in order to make certain theological views work. We get so accustomed to metaphors that we forget that they aren’t literal. Just in the previous chapters of Zechariah 12 and 13 alone, we see several metaphors that we are not meant to take literally.

• Zech. 12:1 refers to the Lord stretching out the heavens. I doubt we believe God was literally pulling on it like some sort of elastic material.

• Zech. 12:2 Jerusalem is called a cup.

• Zech. 12:3 the Lord says He will make Jerusalem a heavy stone.

• Zech. 12:6 the clans of Judah compared to a blazing pot (hearth of fire) in the woodpile and a torch.

• Zech. 13:1 talks about a fountain opened to cleanse them from sin and uncleanness which isn’t about a literal spring of water.

• Zech. 13:7 refers to Christ dying by the sword but we know that he wasn’t slane with the sword nor was he literally a shepherd.

• Zech. 13:8 mentions two-thirds and one-third which looks to be describing a majority and a minority but most likely not an exact figure.

• Zech. 13:9 talks about people being refined like gold through fire which is a metaphor.

Jesus recorded in John 4:21 and 23: “Woman, believe Me, an hour is coming when neither in this mountain nor in Jerusalem will you worship the Father…. But an hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for such people the Father seeks to be His worshipers.”

Similarly, the apocalyptic mention of Jerusalem in Zechariah 14 must be allowed to point beyond the earthly city of David. “For here we do not have a lasting city, but we are seeking the city which is to come” (Heb. 13:14). Indeed, those in the New Testament church already “have come to Mount Zion and to the city of the living God, the heavenly Jerusalem” (Heb. 12:22). We are not of the old Sinai covenant “which corresponds to the present Jerusalem”; we are of the new covenant corresponding to “the Jerusalem above” who “is our mother” (Gal. 4:24–26). James, Jesus’s brother, points to the prophecy of Amos and thus confirms that God has rebuilt and restored the ruined tabernacle of David so that the Gentiles may seek the Lord and be called by his name (Acts 15:13–18). The nations are now joining themselves to Zion, the redeemed city of God, the New Testament church (believers).

As redemptive history progresses to “the last days” (Isa 2:2–4; 1Co 10:11; Heb 9:26), which Christ institutes in the first century as the “fullness of time” (Mk 1:14–15; Gal 4:4; Heb 1:1–2), the entire temple order and sacrificial system are forever done away with (Mt 24:1–34; Heb 8:13; Rev 11). Accompanying the physical temple’s removal, divine worship is forever de-centralized and universalized (Jn 4:21–23; Mt 28:18–20). In addition, God merges the redeemed of all nations into one kingdom without ethnic distinction (Ro 11:13–24; Eph 2:12–21; Gal 6:12–16; Rev 7:9–10). This very much contradicts dispensationalism reversing the divine economy back to an old covenant-like order, complete with the elevating of the Jewish race over all peoples.

 

There is a fair bit of prophetic perspective throughout the chapter.  In other words, in previous chapters of his prophecy (especially chapter 13), Zechariah has been predicting what will happen when the messianic age dawns–the Messiah will be pierced, and a fountain will be opened the cleansing of sin, which is a reference to Christ’s satisfaction for our sins upon the cross.  By using images from Israel’s past (i.e., during the days of Uzziah) when YHWH defended his people, Zechariah is now pointing ahead to the fact that although additional trials and tribulation will certainly come, God will continue to deliver his people in the most amazing of ways.  Zechariah foretells of what is inaugurated by the Messiah (all of the blessings secured by the Messiah’s death, and the cleansing and sanctifying power which results) is ultimately brought to realization by Jesus who brings judgment to the nations (vv. 3-5), and that he will rule over the nations (vv. 12-15), so as to provide freedom for his people to worship (v. 16).  He will restrain those who oppose his rule (v. 17-19).  The Lord’s holiness will be spread throughout the world and unregenerate men may not be allowed to enter into God’s presence (vv. 20-21).

The final chapter of Zechariah’s prophecy is clearly messianic.  The death of the Messiah on behalf of his people (depicted in chapter 13), secures the benefits God’s people will enjoy as mentioned in chapter 14.  That YHWH rules and subdues his enemies while protecting his people, is the result of the Shepherd’s death and the cleaning fountain which results. 

To put it simply, Zechariah 14 was a prophecy of the messianic age yet to come, using apocalyptic language and symbols which relate the past experience of God’s people to their future expectations in the messianic age. What comes about in chapter 14, clearly flows out of the Messiah’s death and subsequent rule, ensuring that the messianic kingdom will completely surpass anything that the theocratic kingdom of Israel could ever bring about or experience.

Dispensationalists err when they ignore the elements of this prophecy to be enjoyed in the present messianic age before Christ returns, and especially by tying this prophecy to a future earthly millennium on a partially redeemed earth. A physical thousand year millennial reign isn’t even mentioned in this passage and would have to be forced onto the text.

Any attempt to understand a millennial kingdom with Christ physically ruling from an earthly Jerusalem, yet co-existing with evil, with animals being sacrificed (even as a memorial) in a rebuilt temple in Jerusalem, must overlook the fact that the New Testament reinterprets all of these things (including Zechariah’s prophetic oracle in chapter 14 of his prophecy) as a present reality, the inter-advental period, with the types and shadows of the prophets giving way to the fulfillment and reality that is Jesus Christ.

Commentary:

1. A great and at first successful assault is made upon the holy city (Zch 14:1, 2). 

2. Then God miraculously interposes, grants escape, and after a mingled condition of things gives a final and glorious deliverance (Zch 14:3–7). 

3. A stream of salvation pours over the whole land (vers.8–11). 

4. The enemies are chastised (Zech 14:12–15). 

5. The remnant of them turn to the Lord (Zech 14:16–19). 

6. Jerusalem becomes thoroughly holy (Zech 14:20, 21).

This chapter has nothing to say of sin and judgment, of repentance and conversion on the part of the covenant people, but only of their dreadful trials and glorious deliverance. Such a prediction describes in general terms the whole development of the Church of God from the commencement of the Messianic era to its close. With the type of literature and metaphorical nature of Zechariah, the chapter must be taken as figurative and not literal. The cleaving of the Mount of Olives in two for the purpose of affording escape to fugitives from Jerusalem; the flowing of two perpetual streams from the holy city in opposite directions; the leveling of the whole land in order to exalt the temple-mountain; the yearly pilgrimage of all nations of the earth to Jerusalem; and the renewal of the old sacrifices of the Mosaic ritual; these are plainly symbolical statements, but not by any means unmeaning or useless. The chapter does not stand alone and there are several parallels to be found throughout scripture.

(A) A great and at first successful assault is made upon the holy city (Zch 14:1, 2). 

Zch. 14:1 - Refers to a coming day for the Lord. A day to Jehovah = one belonging to Him, appointed for the manifestation of his power and glory (cf. Is. 2:12). The Prophet addresses the city and says that her spoil, which is taken from her, is divided among the conquerors in the midst of the city.

Various meanings belong to the expression “day for the Lord” (day of the Lord). Its first occurrence (Amos 5:18), for example, does not refer to the end of the world; in the New Testament, however, such a meaning emerges. The “day of the Lord” is not a one-time occurrence. While often represented in the Bible as in the future is not limited to the future. 

The catastrophe of the fall of Jerusalem in 587 b.c. was described as a "day of the Lord" ( Lam 2:21 ). Isaiah says that the day of the Lord will involve the fall of Babylon. God's agency will be recognized, for he will "make the heavens tremble; and the earth will shake from its place" (Isa. 13:13). God's immediate agent will be the Medes whom he will stir up against Babylon; their action will be decisive. "Babylon, the jewel of kingdoms, the glory of the Babylonians' pride, will be overthrown by God like Sodom and Gomorrah" (Isa. 13:19). Historically, that event is to be dated to 539 b.c. Joel, in turn, describes a grasshopper plague that for him represents the day of the Lord as imminent, even immediate.

While for many of the prophets and New Testament writers, the day of the Lord points to the future second coming of Christ, the phrase doesn’t necessarily mean that. The day of the Lord is a day of calamity, wrath, and means destruction of the godless.

Zech 14:2 - This is describing God gathering the nations against Jerusalem. The plundering of the houses and ravishing of the women are expressions taken from Isa. 13:16, where they are used in reference to Babylon. And half of the city, etc. Only a part of the inhabitants are to be driven into exile, the rest remain. It is difficult to determine what period of time is being indicated by the remarkable prophecies in this chapter, whether it is symbolic of something that has already happened, the events that surround Christ's return and the beginning of the eternal state, or a mix of the two.

• Some scholars believe that this could be referring to the Roman empire who upon conquering a nation would absorb the conquered people into their military force equating to people of all nations. These graphic images could be portraying what would take place in the Roman assault upon the city of Jerusalem in 70 A.D. 

• The significance of Jerusalem to Christians cannot be separated from the significance of Jerusalem to the Jewish people. The church is considered a part of the family of Abraham.

(B) Then God miraculously interposes, grants escape, and after a mingled condition of things gives a final and glorious deliverance (Zch 14:3–7). 

Zech 14:3 - Jehovah goeth forth…battle. God Himself goes forth against these foes, and fights for his people. This seems to refer to the Lord’s general course, as shown in many former instances (Josh. 10:14–42; 23:8; Judg. 4:15; 2 Chron. 20:15). The prophets in the OT often speak of God as the one fighting against a nation when in fact that nation succumbs to a rival political army from another nation. God comes and fights. An example of this can be seen in Isaiah 19:1 which predicts the Assyrians coming and defeating Egypt. 

• Isaiah 19:1 “An oracle concerning Egypt. Behold, the LORD is riding on a swift cloud and comes to Egypt; and the idols of Egypt will tremble at his presence, and the heart of the Egyptians will melt within them.”

It’s worded in such a way that sounds like God was literally riding around on a cloud and went to Egypt. However, when reading the prophecy, it’s clear that it’s not talking about God personally coming to Egypt but the Assyrian armies coming on His behalf. This is typical of prophetic scripture to have an army come on behalf of God as a judgment on the invaded people when it says that God is the one coming. With this in mind, we shouldn’t immediately jump by default to this being a literal coming of God or Jesus according to the OT prophets. Most of the time in the OT when it refers to the Lord coming it’s not referring to the second coming of Christ.

Zech 14:4 - The situation of the Mount of Olives—which is before Jerusalem—is not added as a geographical designation, which surely would be needless, but to indicate its suitableness for the position of one who intended to relieve the holy city. His feet touch it, and the effect is that of an earthquake (Ps. 68:8; Nah. 1:5). The mountain is split through the middle, so that the two halves fall back from each other, one toward the north, the other toward the south. The consequence would be the formation of a very great valley running east and west. To one fleeing hastily from Jerusalem, the Mount of Olives presented an obstacle of no small importance, as it did to David once (2 Sam. 15:20); hence the provision here is made for removing the difficulty.

Zech 14:5 - The people will flee into the valley produced by the two halves of Olivet, which are properly called by Jehovah his, since He had just given them their separate existence. This level opening extends to Azal, which by almost all expositors, ancient and modern, is considered a proper name denoting a place near Jerusalem, but no trace of any such place now exists. We can suppose that the term refers to a place east of Olivet, well known in the Prophet’s day, which by its position would show the valley to be long enough to provide the needed shelter and escape for the fleeing people. The swiftness of the flight is expressed by comparison to that occasioned by the earthquake in the days of Uzziah, which is referred to in Amos 1:1, but of which we have no other information. The fleeing arises from fear of their enemies. The holy ones, according to the analogy of other passages (Deut. 33:2, 3; Dan. 7:9, 10; Matt. 25:31; Jude 1:14; Rev. 19:14), are the holy angels.

Zech 14:6 - In that day there will be no light. The “luminaries” will dwindle (to curdle, to congeal), here=withdraw themselves. The whole verse indicates a day of darkness. The lights of the earth will all disappear.

Zech 14:7 - This verse continues the description of the sorrowful time just mentioned. The day will be unique. It is known to Jehovah, and by implication to no one else, in its true nature. Not day and not night because the lights of heaven are being put out, there are no means of determining what is day and what night. The whole order of nature is miraculously reversed. At the time when according to the natural course of events darkness should set in, a bright light dawns. Some expositors compare this with Rev. 21:23–25, but the two passages are radically different. It is true not only at the end of all things, but at many a previous period in the history of the Church, that at evening time it becomes light. Some critics give the sense thus stated by Professor Cowles, “There is a gradation through three distinct stages: first, utter darkness; then, a dim twilight, like that of an eclipse; then, at the close, when you might expect darkness soon to cover the earth, lo, the effulgence of full and glorious day” (M. P., 374).

This could be a literal shift in the natural order of light and dark or it could be imagery depicting something similar to the worldly proverb, “the darkest hour is just before day.” Everything becomes dark (all seems lost), in the evening dawns light (hope), and on that day God brought forth springs of living water (Holy Spirit) that flow out from His people (v.8).

(C) A stream of salvation pours over the whole land (vers.8–11). 

Zech 14:8 - We see reference to “living water.” A lively image of abundance from the Holy Spirit as is evident from related Scriptures and from the fact that here the water flows in two opposite directions at once, and that it runs not only in winter, but in summer in which they cover the whole land from the Dead Sea to the Mediterranean. They issue from Jerusalem, the central point of the kingdom of God under the Old Testament, and here therefore appropriately standing for the Christian Church, which is that center under the New Testament.

• The Psalmist speaks of a river whose streams make glad the city of God (46:4); Joel declares a fountain shall come forth of the house of the Lord and shall water the valley of Shittim (3:18); Isaiah promises, “I will pour floods upon the dry ground: I will pour my Spirit upon thy seed, and my blessing upon thine offspring” (44:3).

Living water isn’t literal drinking water. It’s a symbol for something spiritual as we know from what Jesus said. Jesus told the woman at the well in John 4:10 that if she would have asked he would have given her living water. She mistakenly thought that Jesus was referring to real water too. We are even told in John 7 exactly what living water is. 

John 7:37-39 On the last day of the feast, the great day, Jesus stood up and cried out, “If anyone thirsts, let him come to me and drink. 38 Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.’” 39 Now this he said about the Spirit, whom those who believed in him were to receive, for as yet the Spirit had not been given, because Jesus was not yet glorified.

• When Jesus says, “Out of his heart will flow rivers of living water,” he is referring to the ministry of the Spirit, flowing out of a heart redeemed by God, that blesses believers and, through them, brings life and light to the world.

• Living water is not real water, it’s the Holy Spirit. What’s more is that Jesus said in verse 38, “as the Scripture has said, Out of his heart will flow rivers of living water.” which is very telling. What scripture says that living water will flow out of a believer? There isn’t one that exactly says it in those terms but there is one and only one scripture in the Old Testament that Jesus could be referring to that does speak of living water and that’s Zch. 14:8. This confirms that Jerusalem in this particular context is in reference to believers in Christ (the church) in which the “living water” (Holy Spirit) flows out of.

Zech 14:9 - The Lord will be king over all the earth points to and predicts a time of worldwide earthly reign of the Lord. This could be a reference to the Lord’s current reign that was inaugurated when Jesus sat on his throne in Heaven (Colossians 1:13; Acts 2:29-31; Heb. 8:1; Rev. 3:21; 1 Pet. 3:22; Luke 24:26; 1 Tim. 3:16; 1 Pet. 1:21) or this is in reference when all things are put in subjection under his feet after the final judgment that happens upon Christ’s second coming (1 Cor. 15:22-28).

Zech 14:10 - The whole land is to be leveled to a plain in order that Jerusalem may be elevated, and then the holy city is to be restored to its former grandeur. In consequence of this depression of all the surrounding country, Jerusalem becomes high. The capital seated on her hills shines as the only elevation in a very wide region. Of course the physical elevation that was miraculously caused is only figurative of Jerusalem’s spiritual exaltation. An exact parallel is found in the repeated prediction of Isaiah 2: 2 and Micah 4:1, in which, however, no leveling takes place, but the temple-mountain is so elevated that it overtops all the mountains of the earth. The exaltation of Jerusalem is followed by a complete recovery from the ruin brought upon it by the capture and plunder mentioned in Zech 14:1, 2. The city shall dwell on its ancient site (cf. 12:6), and have its old boundaries. The general sense is clear that the city shall have its former limits.

Zech 14:11 - Instead of going out either as captives or fugitives, the inhabitants shall dwell securely and have no reason to dread destruction or curse (Is. 65:19). The word “destruction” or “curse,” depending on your Bible translation, is the Hebrew word “cherem” which literally means devoted thing, devotion, or ban. The meaning of this word in this context deals with something hostile to theocracy (cursed) and in the strictest application to be destroyed. The ground of this security is the exemption from this destruction or curse. We see from scripture in the New Testament that Christ has redeemed us from the curse of the law (Gal. 3:13-14) and saved us from destruction. Jesus Christ came to the earth to offer men a cure for the curse that Adam’s sin brought upon all mankind (Romans 5:12-21).

• Gal. 3:13-14 Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”— so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.

• Romans 5:18 So then as through one transgression there resulted condemnation to all men, even so through one act of righteousness there resulted justification of life to all men.

(D) The enemies are chastised (Zech 14:12–15).

Zech 14:12–15. The destruction of the hostile nations. The Prophet here pauses in his account of the blessings destined for the purified Church, to set forth more fully the punishment of the ungodly.

Zech 14:12 - Instead of judging his own people, the Lord will now curse the nations that have come against them. They will rot away even while the man is alive on his feet.

Zech 14:13 - Another means of destruction is civil discord. The allusion appears to be to a panic terror causing such confusion that each turns his hand upon the other. Instances occur in Israelitish history, Judg. 7:22; 1 Sam. 14:20 (and behold, every man’s sword against his neighbor, and there was a very great confusion), 2 Chron. 20:23.

Zech 14:14 - We understand that Judah, the whole covenant people, will take part in the conflict and carry it on at or against Jerusalem (Zech. 12:2). The consequence of this will be the overthrow of the foes and the capture of all their costly possessions.

Zech 14:15 - This verse amplifies the crime and punishment since it shows the guilt of these foes to be such that even their possessions are overtaken by God’s judgment.

(E) The remnant of them turn to the Lord (Zech 14:16–19).

 

Zech 14:16 - The prophet states, with an evident allusion to Is. 66:23 (Psa. 86:9, Rev. 15:4) that those of the enemy nations who are not destroyed will all go up yearly to worship the Lord and to keep the Feast of Booths (Tabernacles). I believe this verse is figurative and is simply a striking method of depicting the entrance of those who were once enemies of God into the kingdom of God. Why is the Feast of Booths (Tabernacles) specified? In view of its interesting historical relations, it was a feast of thanksgiving for the gracious protection afforded by the Lord during the pilgrimage of his people through the desert, and for their introduction into the blessings of the land of Canaan. In like manner the nations will celebrate the goodness which has brought them through their tedious and perilous wanderings in this life to the true and everlasting kingdom of peace and rest. Carrying out this figurative representation, the prophet adds a penalty to be inflicted upon all who don’t participate.

Zech 14:17 - Rain seems to be mentioned as one of the principal blessings of God, by which fruitfulness is produced that brings the joy of the harvest. It’s therefore appropriate here to represent the whole class of providential blessings. It will be withheld from those who fail to fulfill their duties to Him. See a similar threat, upon Israel, in Deut. 11:16-17.

Zech 14:18 - The consequence of the preceding verse is repeated with special application to Egypt. The mention of Egypt is probably attributed to its historical relations with Israel as their hereditary foe. The old enemy of the Church shall either join the procession or else feel the retributive curse. 

• Similar imagery is also seen in Rev. 11:6-8 where the two witnesses have the power to stop the rain and the great city is said to be symbolically called Sodom and Egypt.

Zech 14:19 - “This,” namely, that no rain falls on them, either to be taken literally or metaphorically, will be the punishment of all who don’t celebrate the “feast.” I believe that the Feast of Booths (Tabernacles) could be metaphorically viewing the church from another angle. All the Gentiles are coming to observe a spiritual fulfillment of the “feast” not the ritual feast of Israel.

The “Feast of Booths (Tabernacles)” is explicitly only mentioned once in the New Testament in John 7:2 in conjunction with an event of Christ’s life. This event was referenced earlier in our notes on Zech 14:8 about the “living water” (Holy Spirit).

(F) Jerusalem becomes thoroughly holy (Zech 14:20, 21).

Zech 14:20 - Bells were usually suspended from horses and mules for the sake of ornament. The phrase inscribed upon these, “HOLY TO THE LORD,” is that which was engraved upon the diadem of the high priest (Ex. 28:36). 

The book of Zechariah uses the imagery of horses (horsemen) throughout in different ways. (Zech. 10:5, 12:4, 14:15). Many times these horses (horsemen) appear to represent angels sent from God (Zech. 1:8, 6:2-7, 9:10). Zechariah 14:20 could be drawing upon this already established imagery of these angelic messengers.

God’s glory and provinces move swiftly throughout the earth, but all are directed and governed by his infinite wisdom and sovereign will. The angels go forth as messengers of God's counsels, and ministers of his justice and mercy to fulfill what God appoints.

We also see two kinds of utensils that stood at opposite points of the scale of sanctity. These pots will be like the bowls before the altar which could be representing the bowls of incense that are seen as a symbol of the prayers of God’s people (Rev. 5:8). 

Zech 14:21 - Here we again see these cooking pots, which are the lowliest vessels in the temple, will now enjoy an elevated status. It would be odd for emphasis to be put on these earthen vessels if they didn’t bear a greater significance that I think is drawn upon in the New Testament.

The cooking pots in Zech. 14:21 appear to be a symbol of God’s people who are made holy by Christ’s sacrifice.

• Heb. 9:21-22 And in the same way he sprinkled with the blood both the tent and all the vessels used in worship. Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins.

• 2 Tim. 2:20-21 Now in a great house there are not only vessels of gold and silver but also of wood and clay, some for honorable use, some for dishonorable. Therefore, if anyone cleanses himself from what is dishonorable, he will be a vessel for honorable use, set apart as holy, useful to the master of the house, ready for every good work.

• Romans 9:23-24 in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory— even us whom he has called, not from the Jews only but also from the Gentiles?

In the closing words, “And there will no longer be a Canaanite in the house of the Lord of hosts in that day.” does not mean a literal Canaanite by birth, but in context, it represents all unbelievers and foreigners. I believe this is similar to what we see in Ezek. 44:9 “Thus says the Lord GOD: No foreigner, uncircumcised in heart and flesh, of all the foreigners who are among the people of Israel, shall enter my sanctuary.” Unregenerate men may not be allowed to enter into God’s presence, but we as believers are a royal priesthood and kingdom of priests (1 Peter 2:9; Rev. 5:10) that can boldly approach God’s throne of grace (Heb. 4:16).

To say that these should no more be found in the Lord’s house could also be pointing to the universal holiness that is promised as the characteristic feature of the kingdom of God in its final consummation upon Christ's second coming when all things are subjected to him (1 Cor. 15:22-28).

Final Thoughts

As this chapter is either as yet wholly unfulfilled, or else an ideal sketch of the experiences of centuries extending from the beginning to the end of the Christian dispensation, there is, of course, considerable vagueness in the view taken of its details. Prophecy was never intended to be simply history written in advance. Had it been such, its own ends would have been defeated. Its obscurity prior to fulfillment is a sure evidence of its genuineness. But the broad outlines which defy literal explanation, yet serve to indicate great principles, warning against undue expectations, and yet furnishing a sure basis for a reasonable and holy hope.

Conclusion

Amillennialism is the view that there will be no future physical reign of Christ on the earth for a literal thousand years. Instead, the thousand-year reign of Christ mentioned in Revelation 20 is being fulfilled spiritually during the present age. This thousand year gap between Christ’s return and final judgment that is taught in premillennialism is never found in scripture. It has to be forced into texts. According to amillennialism, the "thousand years" is not a literal thousand years but is figurative for "a very long period of indeterminate length." Thus the millennium of Revelation 20:1-6 describes the conditions of the present age between the two comings of Christ. During this period Satan is bound (Rev. 20:1-3), Christ's Kingdom is being fulfilled, and we have shared in the first resurrection by means of Christ (the firstfruits) being raised from the dead (Rev. 20:4-6).

The New Testament teaches with incredible regularity that the kingdom of God is now present on earth, and also that it has not yet reached its fullness. This fullness will be obtained only when Christ returns, at which point the resurrection and the last judgment will take place.

We see that upon the sound of the final trumpet on the last day Christ will return, he will deliver the kingdom to God the Father after destroying every rule, authority, and power, death (the last enemy) is destroyed and swallowed up in victory when the perishable puts on the imperishable and the mortal puts on immortality, neither shall there be mourning, nor crying, nor pain anymore, for the former things will have passed away, and the Lord will be our everlasting light in the new heavens and earth where we will reign with Him forever.

No matter what eschatological view you hold there are passages in scripture that are hard to wrestle with, but I currently believe that Amillennialism best represents what scripture says as a whole on the topic of eschatology.