Final Things #4: The Millennial Kingdom

Revelation 20:4-6

This is one of the most debated subjects and passages of Revelation. This debate falls into three theological/eschatological views:

·         Amillennialist.[1] This view says there will be no future 1000-year reign; they believe we are under the millennium now—a realized millennialism. Amillennialist are divided in two camps. First, those who uphold the Augustinian view that all the promises of the kingdom is the church and the present age (e.g. Berkhof). The passage is symbolic and not literal. Second, view this as a picture not of a time-period but a state of saints in heaven (e.g. Warfield, Sam Storms). Both views require spiritualization of Revelation 20.

·         Postmillennialist.[2] This view holds that Christ will return after the 1000-year period, which may be literal or indicates a long period of time. This period will be marked by spiritual renewal and peace. However, this view has lost favor in the twentieth century.

·         Premillennialist.[3] This holds that Christ will return after the Tribulation and before the 1000-year reign. It lets the customary ordinary language of the passage speak for itself. It holds to the literal 1000-year reign of Christ here on earth. The author holds this view.

Revelation 20 continues the motif of Christ as Victor/Messiah at His second coming. “Then I saw thrones,” designate another stage or event being revealed. This paragraph clearly identifies that this event happens during the 1000-year[4] captivity of Satan. The thousand years are associated with two main events: the captivity of Satan (20:2), and the reign of Christ (4). Pentecost observes:

“It is evident that there can and will be no earthly theocratic kingdom apart from the personal manifested presence of the Lord Jesus Christ. This whole age depends upon His return to the earth as promised. All that exists in the millennium has its origin in the King who is revealed.”[5]

This rule is the beginning of the fulfillment of the promise given to Mary (Luke 1:32-33), as well as the answer to what is commonly called the Lord’s prayer (Matthew 6:10). Its features will include:

·         A glorious government (Isa. 9:6; 11:4; Psa. 2:9; 45:4; 72:4).

·         A glorious inheritance of the promised land to Israel (Gen. 17:8; Dan 11:16, 41; 8:9).

·         A glorious righteousness throughout the kingdom (Mal. 4:2; Isa. 26:2; Psa. 96:10).

·         A glorious kingdom in which Christ rules (Psa. 72; Isa. 9:7; 11:10; Zech. 3:10).

This all happens in this 1000-year period, while Satan is bound.

In Revelation 20:4-6 the following events will take place during this time:

JUDGEMENT

Various views are taken as to who sits upon the thrones:

·         A heavenly tribunal made up of the 24 elders (Rev. 4:4, 11:16). They are said to reign on the earth (Rev. 5:10).[6]
·         Some view these as the 144,000.[7] These 144,000 are sealed, thus protected from death during this period.
·         The martyrs who now are vindicated (Rev.6:9-11; 16:6; 18:20, 24; 19:2). This would include the Twelve (all who were martyred, save one, John). See Luke 22:28-30. Bullinger sees the throne as Christ on the Davidic Throne, along with the twelve thrones of the Apostles.[8]
·         The saints of all time (Daniel 7:18; Luke 22:30; 1 Cor. 6:2-3).  This seems to be the popular view.

There is no easy or sure identification that can be made. In light of this, Mounce says that silence about the occupants of the thrones, it may be wise not to go beyond a heavenly court (Dan 7:26).[9] If we had only this verse in the Bible about who is in the kingdom maybe speculation would be unwarranted. However, there are a number of texts that cannot be overlooked. The major ones are:

·         Daniel 7:18. It plainly declares that the saints of God will receive the kingdom. This is somewhat a generic statement. However, it does state that saints will be part of the kingdom. This passage is best understood as a reference to Old Testament saints of Israel.[10]

·         Matthew 19:28. This is addressed especially to the Twelve, who will sit on twelve thrones in the kingdom (regeneration). Their responsibility will be to judge Israel.

·         1 Corinthians 6:2-3. This is addressed to the church the body of Christ. It clearly teaches we are to be judges of the world and angels. Our judgment of the world should not be downplayed. One of the responsibilities of the body of Christ is to judge the world (not just angels, which some tend to overemphasize). Paul does not identify when this will happen. Some feel that this takes place in heaven, not on earth and is not the same as the judgment of Revelation 20.[11]

·         Revelation 2:26-26; 3:21; 5:10 These verses indicate it is the Tribulation saints. Revelation 20:4 speaks of the martyrs who were killed because they stood faithful to the Lord during this time. Some feel this is a separate group from the enthroned saints.[12] Contextually we should not go beyond what the text says.

However, it must be pointed out nowhere in the immediate context those who sit on these thrones are identified. There are a number of possibilities and opinions, but there is no certainty that can be gleaned from this text. No wonder it has been said that the passage is complicated by a lack of specificity.[13]

What is clear is that judgment “was given to them” (20:4). This phrase brings out two points:

• God is the origin of the action of giving, they are only the receivers of the action.
• The authorization is not ceremonial, but real judicial action.

What can be gleaned from the text is that it is a judgement that takes place at the end of the Tribulation.

Resurrection  

There are four resurrections recorded in the New Testament:

• Resurrection of Christ from the tomb (Mark 16:1-7; Luke 24:1-9).
• The Rapture which includes a resurrection of the saints of the church, the body of Christ (1 Thess. 4:13-18; 1 Cor. 15:50-57). This takes place before the tribulation.
• The first resurrection (Rev. 20:4). Takes place at the end of the tribulation. This of necessity includes the Old Testament and tribulational saints and martyrs. Walvoord observes, “The first resurrection therefore becomes the resurrection of all the righteous in contrast to the final resurrection which is the resurrection of the wicked.”[14]
• The second resurrection (Rev. 20:5). Takes place after the 1000-year reign of Christ on earth.

All of these resurrections are physical, not spiritual or symbolic resurrections. There are four reasons this is true of the first resurrection of Revelation:[15]

• The immediate context demands it.
• The context of the book requires it.
• The term itself is used mostly of physical resurrection, but not exclusively. Revelation 20:4 confirms it is physical, for the dead come to life and rule with Christ in the earthly kingdom. They are never called spirits, but spoken of as saints.
• This view of literal resurrection goes back to the earliest interpreters, and the New Testament itself. In the New Testament salvation is not full until their bodies are resurrected and their souls and bodies are united (cf. 1 Cor. 15:52-54).

The stated purpose of the first resurrection is that the Old Testament saints and the martyrs are to “reign with Christ for a thousand years.” This thousand-year period is a reign on earth (Rev. 5:10; 20:9). Peter informs us that at this point, they “will receive the unfading crown of glory” (1 Those resurrected share in the messianic kingdom—the 1000-year rule of Christ. “The millennial form of the kingdom of God is not fulfilled by the eternal state, nor a present rule of God in the hearts of men.”[16]

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[1]  Amillennialist include: Henry Swete; Benjamin Warfield, William Hendriksen; R.C.H. Lenski; Louis Berkhof, Leon Morris; G.K. Beale; and Philip Edgcumbe Hughes.

[2] Postmillennialist include: Augustine; Loraine Boettner; Albert Barnes; Charles Hodge; A.H. Strong; David Chilton, and John Jefferson Davis.

[3] Premillennialist include: Irenaeus; R.H. Charles; John F. Walvoord; Alva J. McClain; G.B. Caird; F.F. Bruce; David E. Aune; Merrill C Tenney; C.R. Stam, J. Dwight Pentecost; and Robert H. Mounce.

[4] The 1000-years are mentioned five times in the first 6 verses of Revelation 20. e

[5]  J. Dwight Pentecost, THINGS TO COME, [Grand Rapids MI, Zondervan, 1969], 478.

[6] John F. Walvoord, THE REVELATION OF JESUS CHRIST, [Chicago, Moody Press, 1966], 296. Tony Garland, A TESTIMONY OF JESUS CHRIST, Volume 2, [www.spirit&truth. Org], 113.

[7]  William Root, COMMENTS ON COMING THINGS: A Dispensational Look at the Book of Revelation, [Grand Rapids, Published by author, 1972], 133. 

[8]  E.W. Bullinger, THE APOCALYPSE, [London, Bagster & Sons, 1972 reprint], 614. There is some confusion by Bullinger because he also included the seven angelic assessors (Matt. 25:31).

[9]  Robert H. Mounce, NICNT: THE BOOK OF REVELATION Revised, [Grand Rapids, Eerdmans, 1998], 365.

[10]  Harry Bultema, COMMENTARY ON DANIEL, [Grand Rapids, Kregel, 1988], 227. Phillip Newell, DANIEL, [Chicago, Moody Press, 1962], 108.

[11]  C.R. Stam, 1 CORINTHIANS, [Chicago, Berean Bible Society, 1988], 114.

[12]  David J. Macleod, “The Fourth ‘Last Things:’ The Millennial Kingdom of Christ,” BIBLIOTHECA SACRA, January-March 2000, 54-55.

[13] John F. Walvoord, REVELATION, 296.

[14]  John F. Walvoord, THE MILLENNIAL KINGDOM, [Grand Rapids, Zondervan, 1959], 279.

[15] David J. MacLeod, “The Millennial Kingdom of Christ,” 58-59.

[16] John F. Walvoord, MILLENIAL KINGDOM, 297.

OLIVET DISCOURSE #17

The Judgment of the Gentiles

Matthew 25:31-46

After the judgment of the nation of Israel comes the judgment of the Gentiles or the nations. This is not the final judgment, as some take it. The amillennialist is forced to view it as such because of the predetermined belief in only one great end-time judgment. Careful comparison of the Great White Throne judgment (Revelation 20:13-15) with this judgment of the nations shows that they are dissimilar. We must be careful not to confuse the two. Several facts show that the two are to be kept distinct:

First, the time of the judgments is distinct. Matthew 5:31-32 shows that the nations are judged upon His return to earth. The White Throne judgment is after the thousand year reign of Christ upon the earth (Revelation 20:11-15).

Second, the subject of the judgments is distinct. Matthew mentions no resurrection and identifies this judgment with the living nations (25:32). In Revelation 20:11 there is a resurrection and the dead are judged.

Third, the location of the judgments is distinct. The judgment of the nations takes place on the earth. This is clear because it takes place at the return of Christ. The judgment before the White Throne is not on earth, but in the throne room of God.

Fourth, the ground for the judgments is distinct. Matthew’s judgment of the nations is based upon their treatment of the nation Israel (25:40, 45). In Revelation 20:15 the ground for judgment is whether their name is in the book of life.

Clearly, by comparing the two judgments, it is evident that the two are distinct independent judgments.

IS THIS A PARABLE?

Some Bible students understand this passage as a continuation of the parables and interpret it as such. Careful study of the passage, however, shows that this is not the case. The language takes us back to the literal event of the second coming of Christ (24:31). McNeile is correct when he notes that “the only parabolic features” are “the simile of the sheep and the goats in v. 32, and its metaphorical use in v. 33.”[1]

THE TIME OF THE JUDGMENT

Like the nation Israel, the Gentile nations must be judged to determine who from among them will enter the earthly Kingdom. The time of this judgment is at the return of Christ to set up His thousand year Kingdom on earth. The Old Testament confirms these words of Jesus. The prophet Joel (3:1-3) declares that this judgment will take place at the valley of Jehoshaphat. The time of the judgment is the same as the restoring of the true remnant of Israel to the land. The judgment of the nations is the complement to the restoration of Israel.

THE PLACE OF THE JUDGMENT

The place of judgment is the land of Israel; however, the exact location is a matter of debate. Joel identifies it as happening in the valley of Jehosphaphat. The location of this valley cannot easily be identified. There was not such valley by this name near Jerusalem in ancient times.

Some scholars hold to a symbolic view. They maintain that the reference to the valley of Jehosphaphat is a “theological symbol rather than a topographical identification.”[2] Jehoshaphat means Jehovah judges. Thus, it is not an actual location, but the event itself that is described by the valley. Wherever the Lord judges it could be the valley of Jehosphaphat. This view cannot be automatically dismissed.

Others hold to a 2 Chronicles 20:26 view. This passage names the valley of Berachah as the place where Jehosphaphat won a great battle, defeating the Moabites and Ammonites. This view holds that the valley of Berachah will be the valley of Jehosphaphat. Most dismiss this view because of the distance from Jerusalem. The context of Joel places the valley near Jerusalem.

Others, wanting a location near Jerusalem, hold to a valley of Kidron view. The main support for this view is that the valley is right outside Jerusalem.

Another possible view is that of a future valley. J. Dwight Pentecost presents this view and believes that there will be a new valley outside Jerusalem at the time. He bases this upon Zechariah 14:4. He argues:

“A valley which is not in existence today shall come into being at the time of the Second Advent. Since the name Jehosphaphat means “Jehovah judges,” it may be that the newly opened valley outside Jerusalem will bear that name because of the momentous events to transpire there.”[3]

This view has merit and deserves strong consideration in the light of prophetic Scripture.

THE JUDGMENT DESCRIBED

Jesus describes the judgment using the image of sheep and goats. The sheep and goats comprise “all nations.” The two groups will be separated, the sheep on the right and the goats on the left. The sheep inherit the Kingdom (25:34). The goats will be cast into “eternal fire” (25:41). In this judgment we see the fulfillment of Genesis 12:3. Notice that it is the “king” who makes this judgment. This is Christ, the One who will reign for 1000 years. The reigning One will also be the judging One.

The description of the judgment brings up some interesting questions:

First, does this include only the living nations, and/or those nations that are no longer in existence? The context suggests only the nations that exist at the time of Christ’s coming will pass through this judgment. There is nothing in the context to suggest a resurrection or either individuals or nations. The word nation never refers to the dead. National judgment will be poured out upon those who are in existence at the time.

Second, is the judgment one of nations as a whole, or individuals within nations? C.F. Baker addresses this stating:

“There is no doubt that nations which have persecuted the Lord’s brethren in the flesh will be destroyed and not permitted to exist as a part of the millennial earth. Does this mean that everyone in each of these goat nations will be eternally lost? No for Scripture makes it plain that every man will be judged according to his own works. From Rev. 7:9 it appears that a great multitude out of every nation will be saved at the end of the Tribulation to enter into the Kingdom.”[4]

It is the individuals within nations that are classified. Each nation will have its sheep and goats. The sheep of that nation will enter into the blessing of the millennial Kingdom.

THE BASIS OF THIS JUDGMENT

The basis of this judgment is repeated twice within the text. It is clearly the treatment of “the least of these my brethren” (25:40, 45). Who is meant by this phrase? The majority of liberal scholarship holds that this refers to the brotherhood of mankind. It is whoever is hungry or needy. That compassion for our fellow man will be the standard by which we are judged. We do not want to be accused of downplaying the need for compassion for our fellow man, but it is safe to say from the context this is not what is meant by the phrase. Others restrict the brethren to the apostles and Christian missionaries. This is closer to what Jesus meant, but still misses the mark.

Christ uses the term brethren on several occasions. In Matthew 12:48-50 He clearly defines who his brethren are. On that occasion he points to his disciples and declares them, and “whosoever shall do the will of my father which is in heaven” are my brethren. The emphasis is on the spiritual brotherhood, rather than the physical. Based upon this and Isaiah 66:19-22, the term clearly applies to believing Israel, the remnant. It is the treatment of God’s elect during the tribulation that will be the determining factor in this judgment.

Judgment will fulfill the promise made to Abraham in Genesis 12:2-3. Notice Jesus uses the same terms as the Abrahamic covenant in the words “blessed” (25:34) and “cursed” (25:41). This judgment is tied to and really based upon the Abrahamic covenant. God’s promise to bless those who bless Israel and curse those who curse Israel will be the determining factor in this judgment.

This seemingly presents a problem. It appears that the Gentiles will be saved or lost on the basis of their works alone. Giving food to the hungry, drink to the thirsty, and clothes to the needy, seems to be the basis for granting entrance into the earthly kingdom. Can this be? A close examination will not support this conclusion.

First, this view would contradict the plain teaching of Scripture that faith is necessary for salvation. Nowhere does Scripture teach that works alone will produce salvation. Salvation is always by faith. Hebrews 11:6 states that “without faith it is impossible to be well-pleasing unto Him (God).” Faith will be necessary to enter the Kingdom of God. In addition Jesus teaches that the “new birth” is necessary to enter the Kingdom (John 3:3, 7). These works should not be looked upon as something separate from faith, but as a result of faith (Ephesians 2:8-10).

Second, those who did such actions are called “righteous” (25:37). This indicates not only their character, but their condition. It is a righteousness found by faith in the gospel, which in turn, enables them to live a righteous life. It is not works that makes them righteous; rather these works are evidence of their righteousness. Being righteous is evidence they have accepted the gospel of the Kingdom.

The close relationship between faith and works during the Tribulation is seen in the conditions of the time. The persecution will be so great during that time that no one without faith will dare to help members of believing Israel. The Satanic hatred of Israel will be so great that anyone who helps her will draw the same wrath upon themselves. To feed, clothe, or visit a member of the remnant during such a time will be an act of faith. Acceptance of the messenger will show an acceptance of the message. It is safe to conclude that those Gentiles are not judged and admitted solely on their works;

they will enter the kingdom because their works demonstrate their faith.

THE RESULTS OF THE JUDGMENT

The results of this judgment are clear. The “sheep” will enter into Kingdom blessings and eternal life (25:34, 46). They are called “blessed.”  The word is identified as a perfect particle in the Greek, indicating the act of blessing occurred in the past, but the effects continue into the present.[5] Those who are already heirs of the Kingdom by right, now inherit it in fact. They enter the Millennial Kingdom. This fulfills the prophecies of Daniel 7:14, Isaiah 55:5, and Micah 4:2.

The “goats” are cursed and cast into the lake of fire (25:41, 46). They received this judgment because of their lack of faith as seen in their lack of works and charity toward believing Israel. They rejected the messengers and the message. According to Matthew 25:46 the results are eternal. Evidently, the living Gentiles who are cast into the lake of fire will not be judged again. They will not appear before the White Throne Judgment of Revelation 20. They, like the beast and false prophet, are thrown into the lake of fire before the White Throne Judgment and will stay there eternally.

The judgment will close the tribulation. A glorious new age will dawn, one which will last a thousand years, Christ will rule as King of Kings and Lord of Lords. Man will fulfill his original destiny here on earth (Genesis 1:26; Isaiah 11:6-9; 65:25). God is faithful! He will fulfill His purpose, plans, and word.

It is vital that we take time to understand an important principle: Judgment does not determine destiny. Destiny is determined before judgment by decisions made before one stands in judgment. The purpose of judgment is to bring to light why one is going to his destiny. The unbeliever “is condemned already, because he has not believed in the name of the only begotten Son of God” (John 3:18). Your destiny depends on your decision whether or not to exercise faith in the person and work of Jesus Christ (John 3:16-18; Acts 16:31; Romans 3:23-25, 28; 4:5; 6:23; Galatians 2:16; Ephesians 2:8-9). Have you made that decision?  

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[1]  A.H. McNeile, MATTHEW, 368.

[2] Leslie C. Allen, NICOT: THE BOOKS OF JOEL, OBADIAH, JONAH AND MICAH, 109.

[3]  J. Dwight Pentecost, THINGS TO COME, 417.

[4]  C.F. Baker, UNDERSTANDING THE GOSPELS, 320.

[5]  R.C.H. Lenski, INTERPRETATION OF ST MATTHEW, 990.