by bobld 14 Replies latest jw friends
We die because of inherited sin but death pays the price or cleanse us of inherited sin.
Consequently we cannot enter into the new system(J.W.Term) alive.
Some may say Jesus Christ paved the way for man.If that is true than we should have people today that are almost 2000 years old.
Resurrection Jo 5:29,30 Why do the righteous die!
Bob
May you have peace!
We die because of inherited sin but death pays the price or cleanse us of inherited sin.
This statement is an error and a LIE... taught by the WTBTS. It is the very lie that I went to Bethel and spoke with Carey Barber face to face about.
Death does NOT pay the price... or cleanse us... of inherited sin. Death... DEMANDS a price for sin: our lives. Thus, the WAGE... we PAY... FOR sin... is death. BECAAUSE we sin... we OWE a debt: our lives. However, when we PAY that wage... we do not REDEEM anything. We are simply DEAD. The "price"... has been PAID.
In order to LIVE... we must be RE-purchased. Bought BACK. Neither YOUR life, YOUR death, YOUR blood... or mine, however... can do that.
It is ONLY by means of the LIFE... DEATH... and BLOOD... of CHRIST... that you can be REDEEMED from death.
Your life... your death... your blood.... has NO value! It cannot save YOU. It cannot save ME. It cannot save those you love. It cannot save ANYONE.
You CANNOT give your life... as a ransom FOR your life. You CANNOT deem your death... as a payment for LIFE. You CANNOT offer your blood... to atone for your sins.
ONLY the life of Christ can give you life. ONLY the death of Christ can pay for your debt. ONLY the blood of Christ can atone for your sins.
This is a MAJOR false teaching and LIE perpetuated by the WTBTS! This LIE says that when YOU die... you PAID for your sins! Dear one, here is what the verse says:
"For the wage of sin is death."
What does that mean? It means that the PRICE... the STIPEND... one pays for sin.... is death. That is the COST... EXPENSE... RESULT... CONSEQUENCE... of sin. And once one "pays" that price... dies... that is the END of the "deal."
However, the verse then says:
"But the GIFT... GOD gives... is everlasting life... BY Christ [Jesus] our Lord."
One does not PAY for a GIFT, dear Bobld. It is something GIVEN... FREE.
Thus, everlasting life... is a GIFT... someone gets for FREE... and does NOT "pay" for... especially with one's own life. Such ones GETS that gift... FROM GOD. Not from oneself.
And such one GETS that gift from God... BY Christ! One does not give it to oneself. One does not pay for it oneself.
The wage/price/cost of sin... is death. And since ALL have sinned... ALL "owe" the "wage." Thus, all are SUPPOSED to die. However, because of His MERCY... GOD has provided a REDEEMER... His SON... Christ... by whom all CAN receive the FREE GIFT... of everlasting life!
That is why Christ GAVE his life... why he DIED... why he offered up HIS blood... so that ANY who exercise faith in HIM... can receive everlasting life.
If the lie that hte WTBTS teaches... that when we die WE pay for our sins is TRUE... so that once we make such payment we can/will live again... then we all might was well slit our wrists right now... and die. Because we would have a RIGHT to live again... even forever. Why, then, should we wait?
We can't, however, pay for our sins to the extent that we can also redeem ourselves FROM death and live again. Whether temporarily or forever. Because, our life... and our blood... has NO worth. At least, not such that grant life.
I bid you peace and ears to hear when the Spirit and the Bride say to you:
"Come! Take life's "water"... the holy spirit of God, the Most Holy One of Israel, whose name is JAH of Armies... which 'water' becomes 'a fountain bubbling up' IN one to impart EVERLASTING life... and is poured out from the innermost parts of SON of God, the Holy One of Israel, JAHESHUA MISCHAJAH, who is His "chosen" one, Christ... and the Holy Spirit... FREE!"
Again, I bid you peace!
A slave of Christ,
SA
AGuest please explain what "exercise faith" means.
AGuest..What does everlasting mean: If one believes in J.C. Why do people still die?When we die all our sins are gone,right then explain John5:28,29.
Bob
May you have peace!
To "exercise faith" means that one does something to DEMONSTRATE that faith. Simply saying "I believe" won't suffice. The demons believe. But one with faith does something to SHOW such faith. For example, Peter had to step out on the water. He could have just stayed in the boat and said, "Well, yeah, Lord, I BELIEVE I can walk over to you."
Abraham DEMONSTRATED his faith by:
Leaving Haran and going to only God knew where... because he believed the Most Holy One of Israel when He told Abraham He was going to give him a land...
Taking Isaac with him and putting him on the altar, ready and willing to offer him up... although God had promised that Israel and Christ were to come through Isaac... because he believed Israel and Christ WOULD come through Isaac... even if he sacrificed Isaac...
Noah built an ark... because he believed that the flood God warned him about WOULD come...
I exercise faith... by coming here and sharing what I hear. I can tell my Lord all day long that I believe I hear him... and believe that what he tells me is true. I DEMONSTRATE my faith... that I BELIEVE what he tells me... that it is TRUE... that HE is true, and alive, and SPEAKS... by sharing it with you all here. I could keep it to myself, sure. But I share it... because I I KNOW... it is TRUE. I have NO doubt. Even if I haven't seen it in writing. But I don't need to see it in writing. I don't check to see if what he tells me is "in the Bible" or anywhere else. Why? Because I KNOW it is written... somewhere. And how do I know? Because... he TOLD me it is. And I BELIEVE him.
If I doubted, there is no way I could share what I do here. If Noah doubted, he would not have bothered to build an ark. If Abraham doubted, no way would have taken Isaac up into the mountains. If Moses doubted, no way would he have challenged Pharaoh. If Mary had doubted, no way would she have shown her face in public.
If my Lord had doubted... no way would he have let himself be put to death. But he KNEW that the Most Holy One of Israel would NOT leave him in the grave. He KNEW it. How? Because the Most Holy One of Israel, JAH of Armies, TOLD him HE wouldn't leave him there. And he, my Lord, EXERCISED his faith in what the Father TOLD him... by agreeing to come and be put to death.
Faith is doing something... or not doing something... because you BELIEVE that what you expect WILL or WILL NOT occur... will or will not occur... because you were TOLD it would/would not... by the one you are putting such faith IN... although you have not beheld... with your eyes of flesh... either the one telling you... or the thing told to you.
I hope this helps, dear Rag... and again, bid you peace.
A slave of Christ,
SA
Again, may you have peace!
What does everlasting mean:
The word of my Lord to you, dear Bobld, is that, in the context of life, it means having no stated, specific, or definable end. It does not mean indestructible, however.
If one believes in J.C. Why do people still die?
The word of my Lord to you. dear Bobld, is that people "still" die because (1) they have not yet put on incorruptible bodies (i.e., white robes, which is the spirit body, which does not die but must be destroyed - by fire), and (2) the "last enemy," death, has not yet been brought to nothing. Currently, it is the flesh that dies. And when the flesh dies, the spirit sleeps, awaiting resurrection. The physical flesh is of no use at all; it is the spirit body that has the opportunity to "live" forever. Thus, if the spirit (i.e., life force) is "housed" in the right "vessel" (i.e., a spirit body, vs. a physical body)... it will not die (again, though, it can be destroyed, but only by fire). That vessel, the spirit body... is incorruptible... and therefore does not have sin and death IN it. Unlike the physical body, which IS corruptible and so carries sin and death IN it... which is why it dies.
When we die all our sins are gone,right
Not exactly - your SPIRIT is still alive and must be dealt with. But even if your sins were gone, that would not bring you back to life. You lived, you sinned... and/or you have sin (death, disease, aging) IN... and so you die. If you want to live AGAIN, however, you must be given life... again. Can you do that? Can you give yourself life, again? You cannot. So, you die... and stay dead... until the One that CAN give you life... resurrects you. Are you automatically resurrected to everlasting life? Not necessarily.
If you belong to Christ... you are automatically resurrected to everlasting life. That is because "those in union with Christ... have no condemnation." Romans 8:1 And so, you take part in the first resurrection.
If you DON'T belong to Christ (meaning, you are NOT in union with him and he with you)... you have another "destiny." If your name is written in the Lamb's Book [of Life], then, yes, you are resurrected to life. Why? Because your sins are blotted out of the OTHER Book... the one that has your deeds... good AND bad... written in it. Which means, if your name is NOT written in the Lamb's Book... although you have good deeds in the other scroll... you also have sins... which have NOT been blotted out. And so remain. How do you get into the Lamb's Book? By how you treat His [the Lamb's brothers].
What if you're NOT written in the Lamb's Book? Then, your sins remain. Although you may have done good deeds... many, in fact... your SINS are not "covered" or "blotted out". And so, you are resurrected... to judgment.
then explain John 5:28, 29
It is speaking of exactly what I shared above; however, it only applies to those who take part in the SECOND resurrection... the ones the Jews believed/believe in. These verses are fulfilled in the events of Revelation 20:11-15:
"11 Then I saw a great white throne and him who was seated on it. Earth and sky fled from his presence, and there was no place for them. 12 And I saw the dead, great and small, standing before the throne, and books were opened. Another book was opened, which is the book of life. The dead were judged according to what they had done as recorded in the books. 13 The sea gave up the dead that were in it, and death and Hades gave up the dead that were in them, and each person was judged according to what he had done. 14 Then death and Hades were thrown into the lake of fire. The lake of fire is the second death. 15 If anyone's name was not found written in the book of life, he was thrown into the lake of fire."
That this encompasses only those who take part in the SECOND resurrection is explained previously at Revelation 20:4-6:
4 I saw thrones on which were seated those who had been given authority to judge. And I saw the souls of those who had been beheaded because of their testimony for Jesus and because of the word of God. They had not worshiped the beast or his image and had not received his mark on their foreheads or their hands. They came to life and reigned with Christ a thousand years. 5 (The rest of the dead did not come to life until the thousand years were ended.) This is the first resurrection. 6 Blessed and holy are those who have part in the first resurrection. The second death has no power over them, but they will be priests of God and of Christ and will reign with him for a thousand years."
Those who take part in the FIRST resurrection are those who belong to Christ... are in union with him... and whom my Lord spoke of as recorded at John 11:25:
"I am the resurrection and the life. He who believes in me will live, even though he dies;"
These are resurrected to spirit bodies at the very same time as those who have not died are changed into such bodies:
26 and whoever lives and believes in me will never die."
Paul is credited with explaining this, at 1 Corinthians 15:51, 52 and 1 Thessalonians 4:13-17:
51Listen, I tell you a mystery: We will not all sleep, but we will all be changed— 52 in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed.
13 Brothers, we do not want you to be ignorant about those who fall asleep, or to grieve like the rest of men, who have no hope. 14 We believe that Jesus died and rose again and so we believe that God will bring with Jesus those who have fallen asleep in him. 15 According to the Lord's own word, we tell you that we who are still alive, who are left till the coming of the Lord, will certainly not precede those who have fallen asleep. 16 For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. 17 After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever.
I hope this helps, dear Bobld... and again, I wish you peace!
A slave of Christ,
SA
Thank you AGuest for the explaination. May I now ask about the 144,000? In your reply to bobid you state that the first resurrection will be those in union with Christ, is that only 144,000 that will live again for a thousand years? Then the rest of the dead when they are ressurected after the thousand years are judged and those not in the book are then killed again in the lake of fire? I am trying to make sense of what you say.
Thank you AGuest for the explaination.
You are quite welcome, dear SR... peace to you! The thanks, however, should be given to God... and to His Son. I am not trying to disregard your kind words... and I truly appreciate them... but what I shared with you is not mine - I don't/didn't know these things. They were given to me by God, through Christ, and so the thanks is due to them.
May I now ask about the 144,000?
You may.
In your reply to bobid you state that the first resurrection will be those in union with Christ, is that only 144,000 that will live again for a thousand years?
No. The First resurrection includes ALL those who belonged to Christ but died before he returned. That would include the 144,000 "from among the sons of Israel (just as it states at Revelation 7:4)... AND a great crowd from ALL nations, tribes, tongues and peoples (just as it states at Revelation 7:9).
The 144,000 are taken from Israel because God made a promise to Abraham. Abraham's seed, through Isaac, then Jacob, became God's chosen nation by means of a covenant at Sinai. Unfortunately, that nation, as a whole, did not live up to their end of the deal. They were SUPPOSED to follow and obey the Most Holy One of Israel... and keep themselves separate from the "ways" of the world... in return for Him being their God... who would protect and prosper them... in the physical life... so as to prepare them to be a "holy nation" in the spiritual [eternal] life.
The nation, as a whole, however, rejected Him: first, when they called for a king, Saul. God WAS their king... but they wanted an earthly king. They rejected Him again when the 10-tribe kingdom of Israel (the Samaritans) rejected worship at His temple at Jerusalem, where His Spirit was), then the 2-tribe kingdom of Judah (the Jews) by rejecting the King HE chose for them, Christ.
BUT God did not forget His promise to Abraham and as a result held out 144,000 slots in that "holy nation" for Israel. The remainder of that nation was to be made up of kings and priests out of EVERY nation, tribe, tongue, and people, as recorded at Revelation 5:9, 10:
"the four living creatures and the twenty-four elders fell down before the Lamb. Each one had a harp and they were holding golden bowls full of incense, which are the prayers of the saints. 9 And they sang a new song:
"You are worthy to take the scroll
and to open its seals,
because you were slain,
and with your blood you purchased men for God
from every tribe and language and people and nation. 10 You have made them to be a kingdom and priests to serve our God,
and they will reign on the earth."
That is why those of the "great crowd" are seen standing BEFORE the throne (and not, "in sight of")... AND... "SERVING"... IN [God's] temple... (which only priests can do!)... day AND night. It is why the verse says, "The Lamb at the center of the throne... WILL SHEPHERD THEM... and lead THEM to "living water." Revelation 7:15, 17
Then the rest of the dead when they are ressurected after the thousand years are judged and those not in the book are then killed again in the lake of fire?
Not quite. Killed again isn't accurate, for they may not have been killed a first time - they may have just died. But that experience is the "first death"... when their flesh dies. Their flesh and spirits are resurrected at the end of the 1,000 years. Thus, these are the "rest of the dead" that "come to life" at the end of the 1,000 years. They do not necessarily come to ETERNAL life, however, because if their names are not in the Lamb's Book, then they are judged... because of their sins as recorded in the other book (such sins remain "uncovered" because they have not been blotted out).
As a result of having no covering (the blood of the Lamb) for their sins... they must be judged according to such sins. And it doesn't matter whether there are many sins... or only one. Indeed, there could be many GOOD deeds... and one small sin. However, there is no covering FOR that one sin. And the "wage" (or price/cost/restitution) for sin... even one small one... is death. Thus, they are judged... and as always follows judgment, they are sentenced and condemned... to the "second death"... destruction in the lake of fire. Why? Because that is the only way to destroy the body AND the spirit - fire:
Don't be afraid of those who kill the body, but are not able to kill the soul. Rather, fear him who is able to destroy both soul and body in Gehinnom." Matthew 10:28
(Note, some Bible versions (most, actually) use the word "hell" instead of "Gehinnom/Gehenna." But, the word "hell" is inaccurate - the Greek word was "geena" and is the place of the future destruction - or punishment, in the case of Satan - call "Gehenna" or "Gehenna of fire". It was originally the valley of Hinnom, south of Jerusalem, where the filth and dead animals of the city were cast out and burned." "Hell" cannot be accurate, however, because Hell... is cast into and destroyed in the Lake of Fire... the same Lake into which those who are judged and condemned are cast. Revelation 20:15 Hell cannot be destroyed by... or in... hell.)
I am trying to make sense of what you say.
I hope this helps.
Again, I bid you peace.
A slave of Christ,
SA
I do appreciate your having this discussion with me. I have read the bible through several times but I do not remember specfic locations of text. Someone said " there is no man who does not sin". Also that "through one man sin came into the world and death through sin" and "for as in Adam all die so as in the Christ all will be made alive". These things merit the question of who could live through the second resurrection vs the plain comment that all shall live. This becomes very confusing. Is there a clear presentation of what really is to occur?
Welcome Snotrag!
This might help 4 The Resurrection and the Rapture
Resurrection of the Dead. Stained glass (ca. 1200 A.D.) From the Sainte-Chapelle, Paris, France.The word resurrection comes from the Latin resurrectus, which is the past participle of resurgere, meaning to rise again. Although the doctrine of the resurrection comes to the forefront in the New Testament, it predates the Christian era. There is an apparent reference to the resurrection in the book of Job, where Job says, "I know that my redeemer lives, and that he will stand at the latter day upon the earth. And though... worms destroy this body, yet in my flesh I will see God." [ Job 19:25-27 ] Again, the prophet Daniel writes, "Many of those who sleep in the dust of the earth will awake, some to everlasting life, some to shame and everlasting contempt." [ Dan 12:2 ] Isaiah says: "Your dead will live. Together with my dead body, they will arise. Awake and sing, you who dwell in dust, for your dew is like the dew of herbs, and the earth will cast out the dead". [ Isa. 26:19 ] This belief was still common among the Jews in New Testament times, as exemplified by the passage which relates the raising of Lazarus from the dead. When Jesus told Lazarus’ sister, Martha, that Lazarus would rise again, she replied, "I know that he will rise again in the resurrection at the last day". [ Jn 11:24 ] Also, one of the two main branches of the Jewish religious establishment, the Pharisees, believed in and taught the future resurrection of the body. [ cf Acts 23:1-8 ]
In the New Testament, the resurrection was exemplified in Jesus, who is said to have risen from the dead after three days. Paul writes, "Since by man came death, by man also came the resurrection of the dead. For as in Adam all die, even so in Christ, all will be made alive. But each one in his own order: Christ the firstfruits, afterward those who are Christ's at his coming." [ 1 Co. 15:21-23 ] Another development in the New Testament is the understanding that the resurrection of the wicked will not be at the same time as that of the righteous. Revelation says: "Blessed and holy is he who has part in the first resurrection. Over such, the second death has no power, but they will be priests of God and of Christ, and will reign with him a thousand years." [ Rev 20:6 ] The rest of the dead “did not live again until the thousand years were finished." [ Rev 20:5 ] In this passage, there are two distinct resurrections: one for the people of God before the period known as the Millennium (meaning “a thousand years”); the other for the rest of the people after the Millennium. (Some do not interpret this passage to mean a literal thousand years. See the section below, entitled Major Theological Positions on the Millennium and Related Events for more detailed discussion on the Millennial views.)
Concerning the second resurrection, Revelation says, "The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works. And Death and Hades were cast into the lake of fire. This is the second death. And anyone not found written in the Book of Life was cast into the lake of fire." [ Rev 20:13-15 ] According to Revelation, those who are a part of the first resurrection will not have to worry about the "second death," that is, “the lake of fire.” Jesus’ words agree with those of Revelation: "He who hears my word and believes in him who sent me has everlasting life, and will not come into judgement… The hour is coming in which all who are in the graves will hear his voice and come forth: those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation." [ Jn 5:24-26 ]
The Bible teaches that our resurrected bodies will be different from those we have now. Jesus said, "In the resurrection, they neither marry nor are given in marriage, but are like the angels of God in heaven." [ Mt 22:30 ] The resurrected body, therefore, is a spiritual body which does not have the needs of the physical body. Paul adds, “So also is the resurrection of the dead: the body is sown in corruption; it is raised in incorruption. It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a natural body; it is raised a spiritual body." [ 1 Co. 15:42-44 ] Paul becomes poetic as he contemplates the immortality of the resurrection body, saying, "O death, where is your sting? O Hades, where is your victory?" [ 1 Co. 15:55 ]
In his letter to the church at Thessalonica, Paul writes, "The Lord himself will descend from heaven... and the dead in Christ will rise first.” But he adds that “we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air." [ 1 Th. 4:16-17 ] The rising of those who are still alive to join the resurrected dead is known as theRapture. This passage implies that Paul believed the three events—the coming of the Lord, the Resurrection, and the Rapture—would all happen at more or less the same time.
Among those who believe in a literal thousand years, most place the return of Christ, the Resurrection, and the Rapture ahead of it chronologically. The precise timing, however, is complicated by the events of the Tribulation – a time of great trouble which is said to take place immediately before the Millennium. Jesus said that at the time his coming, "There will be great tribulation, such as has not been since the beginning of the world to this time, no, nor ever will be. And unless those days were shortened, no flesh would be saved; but for the elect's sake, those days will be shortened." [ Mt 24:21-22 ] Jesus also warned people to keep an open mind, saying, "Of that day and hour no-one knows. No, not even the angels of heaven, but my Father only. Two men will be in the field; one will be taken and the other left. Two women will be grinding at the mill; one will be taken and the other left. Watch therefore, for you do not know what hour your Lord is coming." [ Mt 24:36,40-42 ] Nevertheless, there are various theories with regard to the exact sequence of these events. These will be discussed in the section below entitled Major Theological Positions on the Millennium and Related Events.
Icon of the Second Coming. Greek, ca. 1700 A.D. Christ is enthroned in the center surrounded by angels and saints. Paradise is at the bottom, with the Bosom of Abraham (left) and the Good Thief (right) holding his cross.
The return of Jesus Christ is the most important eschatological event. The central act of Christian worship in most denominations—the taking of communion—calls the Christian's attention toward the return of Christ and the renewal of the creation (see Eucharist). According to the Gospel of Luke, Jesus said to the apostles at his last meal before his crucifixion (the “Last Supper”): "I have earnestly desired to eat this Passover with you before I suffer, for I tell you I will not eat it again until it finds fulfillment in the kingdom of God. …do this in remembrance of me." [ Lu 22:15-16,19 ] The taking of communion is in imitation of Christ’s actions and words at the Last Supper. It remembers his death, but also anticipates his return. Paul writes, "As often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes.” [ 1Co 11:26 ]
As we saw above, Paul grouped the coming of Christ together with the Resurrection and the Rapture. [ 1 Th. 4:16-17 ] After Christ meets his followers “in the air,” the marriage of the Lamb takes place: "Let us be glad and rejoice and give him glory, for the marriage of the Lamb has come, and his wife has made herself ready. And to her was granted that she should be arrayed in fine linen, clean and bright, for the fine linen is the righteous acts of the saints." [ Rev 19:7-8 ] There is clearly symbolism here. Christ is represented throughout Revelation as “the Lamb,” symbolizing the giving of his life as an atoning sacrifice for the people of the world, just as lambs were sacrificed on the altar for the sins of Israel. His “wife” appears to represent the people of God, for she is dressed in the “righteous acts of the saints.” As the marriage takes place, there is a great celebration in heaven which involves a "great multitude." [ Rev 19:6 ]
The author writes that after the marriage of the Lamb: "I saw heaven opened, and behold, a white horse. And he who sat on him was called Faithful and True, and with righteousness he judges and makes war." [ Rev 19:11 ] We now see Christ, not as a lamb, but as a warrior, ready to make war against the forces of evil. There is a passage in Zechariah—often called the apocalypse of the Old Testament—that foretells this event: “I will gather all the nations to battle against Jerusalem. The city will be taken, the houses looted, and the women ravaged. Then the Lord will go forth and fight against those nations… Thus the Lord my God will come, and all the saints with you.” [ Zech 14:2-5 ] In Matthew, Jesus says, "The sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory." [ 24:30 ] It may be significant that the army of heaven is described in similar terms as the resurrected and raptured believers: "The armies in heaven, clothed in fine linen, white and clean, followed him on white horses." [ Rev 19:14 ] Revelation continues: "I saw the beast, the kings of the earth, and their armies, gathered together to make war against him who sat on the horse and against his army." [ Rev 19:19 ]
Isaiah also speaks of such a battle: "The Lord will come with fire and with his chariots, like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword the Lord will judge all flesh, and the slain of the Lord will be many." [ Is. 66:15-16 ] Many have speculated about the nature of this fire, whether it is a nuclear holocaust, a huge meteor, something supernatural, or merely symbolic. The image of the sword is used symbolically in Revelation, where the “Lamb” judges by the sword which proceeds from his mouth, i.e., his words are the standard by which people are judged. It may be that the fire and the sword of Isaiah are also symbolic. Regardless, the prophet Zephaniah says ominously, "All the earth will be devoured with the fire of my jealousy." [ Zeph 3:8 ]
In the end, according to Revelation, the Lamb and his armies are victorious and the “beast,” generally identified as the Antichrist, is captured and thrown into the lake of fire, while his battle casualties are left as food for the birds. Satan, the spiritual driving force behind the beast and his armies, is imprisoned: "I saw an angel coming down from heaven, having the key to the bottomless pit and a great chain in his hand. And he laid hold of the dragon, that serpent of old, who is the Devil and Satan, and bound him for a thousand years. And he cast him into the bottomless pit and shut him up, and set a seal on him, so that he should deceive the nations no more till the thousand years were finished." [ Rev 20:1-3 ]
While only Revelation speaks of a period of a thousand years for Christ’s rule on Earth, there are numerous other prophecies in both testaments concerning a future age of peace. Isaiah speaks of such a time and describes it in Edenic terms:
Just as the physical bodies of people are changed into spiritual bodies in the resurrection, so Isaiah implies that animals will undergo a transformation which enables them to live in peace with human beings and with each other. There is no more killing, either in the human or the animal kingdoms. God reverses the covenant made with Noah in which he said, "The fear and the dread of you will be on every beast of the earth, on every bird of the air, on all that moves on the earth, and on all the fish of the sea." [ Gen 9:2 ] If the passage in Isaiah is interpreted literally, a return to the vegetarian diet of Eden [ Gen 1:29-30 ] seems to be a natural conclusion.
Micah expresses similarly lofty thoughts, adding that Jerusalem will be the Lord’s capital in those days:
There are many passages in the Bible, both Old and New Testaments, which speak of a time of terrible tribulation such as has never been known, a time of natural and man-made disasters on an awesome scale. Jesus says:
The Messiah’s return, and hence the tribulation, will come at a time when people are not expecting it. Paul echoes this theme, saying, "For when they say, 'Peace and safety!' then sudden destruction comes upon them." [ 1 Thes 5:3 ]
The Second Jewish Temple in Jerusalem, destroyed in 70 A.D. Model in the Israel Museum.
Jesus says: "When you see the 'abomination of desolation' spoken of by Daniel the prophet, standing in the holy place... there will be great tribulation." [ Mt 24:15,21 ] The "abomination of desolation" is understood to mean the setting up of a pagan altar in the temple at Jerusalem. This has happened twice already: once in 168 B.C., when Syrian forces under the Greek general Antiochus Epiphanes invaded Jerusalem, and again in 70 A.D., when Roman forces under Titus destroyed the city. However, since Jesus was referring to a future event, the first of these does not apply. In the second instance, the contextual details attached to Jesus' prophecy were not fulfilled. This is, therefore, usually interpreted to mean that there will be yet another occurrence of the “abomination of desolation” – an event which will herald a time of great tribulation, “such as has not been since the beginning of the world to this time, no, nor ever will be. And unless those days were shortened, no flesh would be saved. But for the elect's sake, those days will be shortened." [ Mt 24:21-22 ] The events of the "great tribulation" are presented in the book of Revelation in considerable, if cryptic, detail. [ 3 ]
Many interpreters calculate the length of the tribulation at seven years. The key to this understanding is the "seventy weeks prophecy” in the book of Daniel. The prophet has a vision of the angel Gabriel, who tells him, "Seventy weeks [literally "sevens"] are determined for your people and for your holy city [i.e. Israel and Jerusalem]." [ Dan 9:24 ] The seventy weeks are divided into three time periods: seven weeks, sixty-two weeks, and one week. After making a comparison with events in the history of Israel, many scholars have concluded that each day in the seventy weeks represents a year. The first sixty-nine weeks are interpreted as covering the period "from the going forth of the command to restore and build Jerusalem" (Dan 9:25) until Christ’s first coming (or, according to another interpretation, the destruction of the Temple in 70 A.D.), but the last week is thought to represent the years of the tribulation which will come at the end of this age, directly preceding the millennial age of peace. This time is said to coincide with a restoration of the temple in Jerusalem, and the reinstitution, and final abolition, of the daily sacrifices.
This is an obscure prophecy, but in combination with other passages, it has been interpreted to mean that the "prince who is to come" (i.e. the Antichrist) will make a seven-year covenant with Israel which will allow the rebuilding of the temple and the reinstitution of sacrifices, but “in the middle of the week,” he will break the agreement and set up an idol of himself in the temple, which people will be forced to worship—the “abomination of desolation.” Paul writes:
It should be kept in mind that these events —- a future rebuilding of the Jerusalem temple, the reinstitution of the animal sacrifices, the subsequent desecration and destruction of the temple—seem to be implied in scripture, but they are not explicitly stated. They are interpretations of prophecies which are at best difficult, and if there is to be a future fulfillment, it may not be in the way we expect. The general thrust is usually clear enough, but the specific details present many problems. Many interpreters find that as soon as they reach a conclusion, another passage will appear to contradict their findings. Consequently, a number of positions have arisen. The major ones are presented in the section below entitled Major Theological Positions on the Millennium and Related Events.
Comparison of Christian millennial interpretations
There are diverse opinions concerning the thousand years of peace (Millennium) described in Revelation, and the events associated with it. Some interpret a literal, future, thousand-year time period in which Christ will rule over the Earth, a time which will be characterized by peace and harmony. Others understand a literal age of peace, but think the “thousand years” is a figure of speech. Still others see the Millennium as symbolic of a spiritual ideal, with no corresponding earthly condition. All of these positions fall into the category of Millennialism, a broad term which includes any and all ideas relating to the Millennium of Biblical prophecy. The most commonly held viewpoints regarding the Millennium are described in this section.
Standard premillennialism posits that Christ's second coming will inaugurate a literal thousand-year earthly kingdom. Upon Christ's return, there will be a resurrection of the people of God, who will reign with Christ for a thousand years. During this time Satan will be imprisoned in the Abyss. After the thousand years, there will be a second resurrection – that of the godless people who were not a part of the first resurrection. Satan will also be released to lead the people of the Earth astray once again. The armies of Gog and Magog will attempt to conquer Jerusalem during this time, but they will be permanently defeated by the army of the Lord. The final judgment (also known as the “Last Judgment” or “Great White Throne Judgment”) will then take place, and Satan and his followers will be cast into the Lake of Fire, from which there is no return. The people of God who were a part of the first resurrection are not subject to the Last Judgment. After this judgment, our present world will be replaced with a new heaven and a new earth. God himself will be present there, and death and sorrow will be things of the past.
Within Premillennialism, there are two primary categories: dispensational premillennialism and historic premillennialism. Dispensational premillennialism derives from John Nelson Darby (1800–1882) anddispensational theology. This is where we first find the notions of a pretribulation Rapture and a midtribulation Rapture (for a general definition of the Rapture, see the section above entitled The Resurrection and the Rapture.) The third position, that of the posttribulation Rapture, comes from historic premillennialism, which is so-called because it is an older school of thought which has its roots in the writings of the early church fathers. As eschatological studies have advanced in recent times, this position has largely given way to the pretribulation and midtribulation positions.
Pretribulationists believe that the second coming will be in two stages separated by a seven-year period of tribulation. At the beginning of the tribulation, true Christians will rise to meet the Lord in the air (the Rapture). Then follows a seven-year period of suffering in which the Antichristwill conquer the world and persecute those who refuse to worship him. At the end of this period, Christ returns to defeat the Antichrist and establish the age of peace. At this time, the Jews and those who have converted to Christianity during the tribulation will join him.
Midtribulationists believe that Christians will not be removed until the halfway point of the seven-year tribulation, i.e. after 3½ years. The Rapture coincides with the abolition of the sacrifices at the temple in Jerusalem. The “abomination of desolation” will take place – a desecration of the temple where the Antichrist enshrines himself and demands worship, an event which begins the second, most intense part of the tribulation.
Some interpreters find support for the "midtrib" position by comparing a passage in Paul's epistles with the book of Revelation. Revelation divides the great tribulation into three sets of increasingly catastrophic judgments: the Seven Seals, the Seven Trumpets, and the Seven Bowls, in that order. Paul says, "We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed" (1 Cor 15:51-52). If the "last trumpet" of Paul is equated with the last trumpet of Revelation, the Resurrection and the Rapture would clearly be in the middle of the Tribulation.
In this particular view, Christ's return is premillennial, and the Rapture is posttribulation and prewrath. The Seal Judgments (of the book of Revelation) are synchronous with the Trumpet Judgments, and the Bowl Judgments are part of the last trumpet. A pagan resurrection occurs at the end of the Millennium. The Millennium is seen as a fulfillment of both Old and New Testament prophesies.
Posttribulationists hold that Christ will not return until the end of the tribulation. Christians, rather than being raptured at the beginning of the tribulation, or halfway through, will live through it and suffer for their faith during the ascendancy of the Antichrist. Proponents of this position also believe that there will be a final evangelistic effort during this time which will work with external conditions to bring many to Christ.
Posttribulationists often criticize the pretrib and midtrib positions on the grounds that they divide Christ's return into two phases—an "apartheid of the elect" which is not justifiable in scripture. Pretribulationists defend their position on the basis of a scripture passage which says, "God did not appoint us to wrath, but to obtain salvation through our Lord Jesus Christ." [ 1 Thes 5:9 ] Post-tribulationists counter that the tribulation is not a time for the believers to experience the wrath of God, but for the final witness of the Gospel at a time when dire circumstances will lead to great numbers of converts. The wrath of God is reserved for the wicked at the Last Judgment.
Some criticize premillennialists of all stripes—pretrib, midtrib, and posttrib—for teaching that the Temple will be rebuilt in Jerusalem and the animal sacrifices reinstituted, saying that such an event would lead to animal sacrifices during the Millennium. Such sacrifices would be contrary to New Testament teachings which say that Christ eliminated the need for further animal sacrifices when he gave himself as an atoning sacrifice. While some have countered that the Millennial sacrifices may only be symbolic in nature and not entail the actual slaughter of animals, such a defense is unnecessary. The premillennial position does not teach that sacrifices are offered during the Millennium, but only during the tribulation (the seventieth week of Daniel's Seventy Weeks Prophecy (see above), and then only the first half of the tribulation. The Antichrist puts an end to the Jewish sacrifices before the Millennium when he sets up his own image in the temple – the “abomination of desolation.”
Postmillennialists do not believe in a premillennial appearance of Christ. The postmillennialist position is that the Millennium will happen, not as a result of the coming of Christ, but when the global population converts to Christianity as a result of evangelization. The age of peace is still a work of divine grace, but without the visible presence of Christ to take the place of an Earthly ruler. Christ will appear at the end of the Millennium to lead his people into the heavenly city, the New Jerusalem. This view was popular among that segment of the Anabaptist movement in the 16th century led by Thomas Muntzer.
Another form of postmillennialism, non-literal postmillennialism, is more accurately known as optimistic amillennialism (see Amillennialism, below).
Amillennialists, as the name implies, do not believe in a literal age of peace, a thousand years long or otherwise. The term, Millennium, is an idiomatic expression for the period from Christ's death and resurrection until his Second Coming, i.e. the age of the Church. Some, known as optimistic amillennialists, believe that during this time period, the church will continue to evangelize and grow until the world is sufficiently ready for Christ’s coming. The Second Coming will be a natural culmination of the process of world evangelization, rather than a revolutionary event that brings sudden and dramatic change. While some anticipate a final apostasy prior to the Last Judgment, associated with the coming of theAntichrist, others adopt a preterist (historic) or idealist (symbolic) interpretation with regard to the Antichrist and the kingdom of God. Others combine the two, so that the kingdom of God is repeatedly established, and many antichrists arise in conflict with it throughout history.
Optimistic amillennialism was common in 17th-century Britain, and in America in the late 19th and early 20th centuries. It has been revived in the last forty years, however, particularly among conservative Calvinist groups, where there is a particular emphasis on the timing of Christ's return, which is expected after a future period of global prosperity.
Preterism posits a past fulfillment of prophecy. (See the definition of Preterism above, under the heading Approaches to Prophetic Interpretation.) In this view, most of the prophetic passages in the Bible which are commonly interpreted as referring to the end of the age or the end of the world are said to actually refer to events in the past, in particular the events of the apostolic era (first century A.D.). Preterists find in prophecy such events as the death and resurrection of Christ, the destruction of Jerusalem and desecration of the Temple in 70 A.D., the Roman persecutions of Christians in the mid and late first century, and the growth of Christianity from a Jewish sect to a major world religion.
The Millennium and its associated events should be seen within their larger theological context. Within all three major branches of Christianity (Catholicism, Orthodoxy, and Protestantism), there are varying schools of thought on the subject, as well as large numbers of people for whom it is not a key issue at all. Most people see Christ’s work in more personal terms—that is, in terms of the kingdom of God as it takes shape within their own lives. Ultimately, this internal work of the Holy Spirit may be the most important aspect of the kingdom, for if people’s hearts are not changed, there can be no Millennium. Jesus said: "The kingdom of God does not come with careful observation, nor will people say, 'Here it is,' or 'There it is,' because the kingdom of God is within you." [ Lk 17:20-21 ] Most Christians, therefore, are able to view the reign of Christ as at least partially fulfilled. The kingdom of God is both "now and not yet" —- partially realized now within the Church, but awaiting full revealing with the coming of Christ (Parousia).
Main article: Last Judgment
According to the Bible, the Millennial age of peace (whether a literal thousand years or not) all but closes the history of planet Earth. However, the story is not yet quite finished: "When the thousand years have expired, Satan will be released from his prison and will go out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together to battle, whose number is as the sand of the sea." [ Rev 20:7-8 ]
There is continuing discussion over the identity of Gog and Magog. In the context of the passage, they seem to equate to something like “east and west.” There is a passage in Ezekiel, however, where God says to the prophet, "Set your face against Gog, of the land of Magog, the prince of Rosh, Meshech, and Tubal, and prophesy against him." [ Ezek 38:2 ] Gog, in this instance, is the name of a person of the land of Magog, who is ruler (“prince”) over the regions of Rosh, Meshech, and Tubal. Ezekiel says of him: "You will ascend, coming like a storm, covering the land like a cloud, you and all your troops and many peoples with you..." [ Ezek 38:2 ] Despite this huge show of force, the battle will be short-lived, for Ezekiel, Daniel, and Revelation all tell us that this last desperate attempt to destroy the people and the city of God will end in disaster: "I [i.e. God] will bring him to judgement with pestilence and bloodshed. I will rain down on him and on his troops, and on the many peoples who are with him: flooding rain, great hailstones, fire and brimstone." [ Ezek 38:22 ] Revelation also says: "Fire came down from God out of heaven and devoured them." [ Rev 20:9 ] It may be that the images of fire raining down are an ancient vision of modern weapons, though these passages may also be interpreted as a supernatural intervention by God, or they may be interpreted symbolically.
The Last Judgement - Fresco in theSistine Chapel by Michelangelo.
Following the defeat of Gog, the last judgement begins: "The devil, who deceived them, was cast into the lake of fire and brimstone where the beast and the false prophet are, and they will be tormented day and night forever and ever." [ Rev 20:10 ] Satan will join the Antichrist and the False Prophet, who were condemned to the lake of fire at the beginning of the Millennium. Following his consignment to the lake of fire, his followers come up for judgement. This is the “second resurrection,” and all those who were not a part of the first resurrection at the coming of Christ now rise up for judgement:
John had earlier written, "Blessed and holy is he who has part in the first resurrection [at the beginning of the Millennium]. Over such the second death [the lake of fire] has no power." [ Rev 20:6 ] The death of the body is the first death; the lake of fire is the second. Those who were included in the Resurrection and the Rapture are excluded from the final judgement, and are not subject to the second death. Due to the description of the seat upon which the Lord sits, this final judgement is often referred to as the "Great White Throne Judgement."
The Great White Throne Judgement marks the end of history as we know it. The drama of this earth has reached its conclusion and the curtain is lowered on the stage of human history. In Isaiah, God promises a new heaven and earth: "Behold, I create new heavens and a new earth, and the former will not be remembered nor come to mind." [ Isa 65:17 ] The author of Revelation has a corresponding vision: "I saw a new heaven and a new earth, for the first heaven and the first earth had passed away." [ Rev 21:1 ]
The focus turns to one city in particular, the New Jerusalem. Once again, we see the imagery of the marriage: "I, John, saw the holy city, New Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband." [ Rev 21:2 ] In the New Jerusalem, God "will dwell with them, and they will be his people, and God himself will be with them and be their God.." [ Rev 21:4 ] As a result, there is “no temple in it, for the Lord God Almighty and the Lamb are its temple.” Nor is there a need for the sun to give its light, “for the glory of God illuminated it, and the Lamb is its light." [ Rev 21:22-23 ] The city will also be a place of great peace and joy, for "God will wipe away every tear from their eyes. There will be no more death, nor sorrow, nor crying; and there will be no more pain, for the former things have passed away." [ Rev 21:1-4 ]
The city itself has a large wall with twelve gates in it which are never shut, and which have the names of the twelve tribes of Israel written on them. [ 4 ] Each of the gates is made of a single pearl, and there is an angel standing in each one. The wall also has twelve foundations which are adorned with precious stones, and upon the foundations are written the names of the twelve apostles. The gates (tribes of Israel) and foundations (apostles) are often interpreted as symbolizing Israel and the Church.
The wall itself is made of jasper stone and the size of it is a hundred and forty-four cubits, or about seventy-two yards. The walls of ancient cities were very wide as well as high. Some even had roads running along the top of them. If this city wall follows that model, it could be that John is referring to the width of the wall, rather than the height. Either way, we know that it is a huge wall, beautifully decorated with precious stones.
The city and its streets are pure gold, but not like the gold we know, for this gold is described as being like clear glass. The city is square in shape, and is twelve thousand furlongs long and wide. Twelve thousand furlongs is equivalent to fifteen hundred miles. If these are comparable to earthly measurements, the city will cover an area about half the size of the contiguous United States. Oddly enough, the height is the same as the length and breadth, and although this has led most people to conclude that it is shaped like a cube, it could also be a pyramid.
The city has a river which proceeds "out of the throne of God and of the Lamb." [ Rev 22:1 ] Next to the river is the tree of life, which bears twelve fruits and yields its fruit every month. The last time we saw the tree of life was in the Garden of Eden. [ Gen 2:9 ] God drove Adam and Eve away from it because it bestowed eternal life and he did not want them to have it in their degraded state. [ Gen 3:22 ] In the New Jerusalem, the tree of life reappears, and everyone in the city has access to it. Genesis tells us that the earth was cursed because of Adam's sin, [ Gen 3:17 ] but John writes that in the New Jerusalem, "there will be no more curse." [ Rev 22:3 ] The Evangelical Dictionary of Theology (Baker, 1984) says:
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Blessings,
Stephen
