I understand that Amillennium view is not the only view out there...

Now to be fair I have to allow some other views into the discussion. Throughout all my studies (which is a small amount of time for such an interesting and argued about topic) I have come to some hermeneutics that I believe has to stand and some points that are still in question. I’ll explain, when reading the Bible I believe that the Bible explains the Bible and more so the New Testament shines light onto the Old Testament. So the New helps the readers to understand what the Old was talking about. They are to be regarded as one book with the full story laid out before the reader. This hermeneutic is used by almost all Amillennium believers, but that is not the only view that needs to be looked at. The Historical Premillennium view also holds this same hermeneutic of reading the Old in light of the New. This view is also not one of the most believed views but to me holds the strongest augments out of all the Premillennium views.

In the following article we see a very basic review of the Historical Premillennium view…

Chris White

Historic Premillennialism by R. Todd Mangum, Ph.D.

Assistant Professor of Theology Biblical Theological Seminary

200 N. Main Street Hatfield, PA 19440

Three lines of biblical evidence seem to suggest that, when Jesus returns, He is coming to set up an earthly kingdom that is greater and more wondrous in kind than our present existence, but not as great and wondrous as the final, eternal state. That is, when Christ comes back, He will set up with His faithful ones a "reign of a thousand years" that will restore the earth to a paradise-like state, but not the full paradise of the eternal state. This observation forms the basis of the "premillennial view" of eschatology (meaning Jesus comes "before the millennium" to set up "His millennial reign"). A premillennialist eschatology is one that the early church fathers seem also to have affirmed - hence, the label "historic premillennialism."
In terms of biblical evidence, first, several prophecies use graphic language to describe a time of supernaturally inaugurated peace, prosperity and calm, but with aging and death nevertheless still in existence. In other words, the Bible presents the future eradication of sin and death as coming in two stages: a silver "millennial" stage, followed by the final judgments and the eternal state - a premillennial return, followed by the millennial reign, then the eternal state (see 1 Cor. 15:23-24).
Twice in the book of Isaiah, conditions on earth are described as a time when "the wolf will dwell with the lamb, and the leopard will lie down with the kid, and the calf and the young lion and the fatling together; and a little boy will lead them. Also the cow and the bear will graze; their young will lie down together; and the lion will eat straw like the ox. And the nursing child will play by the hole of the cobra, and the weaned child will put his hand on the snake's den. They will not hurt or destroy in all My holy mountain, for the earth will be full of the knowledge of the LORD as the waters cover the sea" (Isa. 11:6-9; cf. Isa. 65:25). Notice the description of incredible peacefulness, even in the animal kingdom - the curse has been suppressed, at least. But notice also that babies apparently are still being born, nursing, and being weaned; is that possible in the eternal state? Isa. 65:20 adds that, during this period, "the youth will die at the age of one hundred and the one who does not reach the age of one hundred shall be thought accursed." Death, apparently, has less of a sting than it has now, but it's still around. Again, it does not sound like the eternal state, but it's certainly a state of existence far better than what we know now.
These descriptions do not lend themselves well to a merely figurative, hyperbolic or typological sort of interpretation, either. Rather, they seem like vivid details selected and presented as poignant excerpts of what will be characteristic of this future era. The overall picture portrayed is one in which paradise on earth has precipitously advanced, but traces of the curse can still be detected.
Secondly, Christ's return is described as a cataclysmic event inaugurating a period in which He "rules with a rod of iron" (Rev. 19:15; Rev. 12:5; Rev. 2:26-27). Why would such a "rod of iron" be necessary in the eternal state, when all the enemies of God are disposed of in the Lake of Fire? Rather, as premillennialists have traditionally suggested, the Bible's description of Christ's post-second coming reign seems to be of a time when Christ is firmly in control, but He also still has enemies that He must persistently and vigilantly suppress in the exercise of His righteous authority. I.e., the biblical picture of the future is one in which a "silver age" of Christ's millennial reign precedes the "golden age" of the eternal state.
Finally, Rev. 20 explicitly reveals that Christ's second coming unfolds in two stages: in stage one, He and His saints reign over the nations "for a thousand years." This "millennium" is a time when Satan is bound and the enemies of Christ are defeated and suppressed . . . but it is not yet the final stage. At the end of stage one, Satan is released and, for a brief time, the nations are once again deceived and rise up in one last rebellion against Christ and His saints. They are defeated, of course, but the fact that such a rebellion is even possible suggests that Christ's second coming does not immediately usher in the eternal state in which sin, rebellion and death are completely eradicated. Rather, the second coming ushers in an intermediary "silver age," with the final "golden age" being established only after a final, consummative battle. Only then, in Rev. 20:14 - after the battles described in Rev. 20:7-10 (cf. Ezek. 38-39) have run their final course - are "the devil, death and Hades" themselves "thrown into the lake of fire."
Premillennialists have differed among themselves as to what other details will be fulfilled during this millennial state. Will God restore the nation of Israel to prominence, complete with a revived temple and "throne of David" from which Christ will rule? Or, are the thousand years merely the amount of time needed for the judgments of all humanity to be accomplished? Some premillennialists may even have been guilty of inappropriate dogmatism about details they have sometimes included in their apocalyptic speculations and eschatological charts.
But none of this should detract from the strong biblical evidence that underpins some basic premillennialist suppositions: (1) that Christ's bodily return is a cataclysmic interruption (rather than a progressive, gradual sort of development); and (2) that the eternal state is preceded by an intermediate, transitional stage. These observations of biblical teaching form the heart of the premillennialist position. That biblical interpreters before Augustine were largely agreed on these points adds credibility to this interpretive approach and eschatology.

Millennium, Part 10 - Final part of this work.

Two More Points of Application
All right. So what? That's a lot of little Greek words. Let me just close by hopefully making this seem real and important by giving you two points of application. Just a couple observations from the text.

Number one, death means reigning with Christ. Not just going to Heaven and you won’t hurt, you won't have pain, death means, right then, you live and you reign with Christ. Now, what does it mean? We could think about this a long time. What does it mean that your grandmother, my grandmother, is on a throne, not as big as Christ's throne, but is on a throne? She's got a crown. She lays it out at Jesus’ feet. But she is still on a throne reigning. Does that mean she is affirming Christ's judgments? Certainly. Does it mean that her being there, your loved ones being there, is a kind of a vindication on all of those who oppress us, or made war with Christians? Does it mean that your loved ones, who believed in Christ, are somehow under the sovereignty of God, participating in decision making for the Earth? Meditate on that for a while—Jesus asking, “Grandma, what do you think? Bill, what do you think we should do here?”

Somehow the saints are now reigning with Christ.

I think at the very least, the presence of believers in heaven as overcomers will be a testimony to their innocence and to the guilt of those who persecuted them. But I think it's more than that. I think it means that we will be restored to our rightful place of God-given dominion over the earth. Genesis 1 says we are image bearers. What do we do as image bearers? We replenish the earth, and we subdue it. We are given to be creation kings over the earth. You do not just die and learn the harp. You do stuff. You make decisions. You think. You reign. In some mysterious way we will be co-laborers just like we are co-laborers with Christ, now. And if we can participate with Christ and his work here on earth, cannot we also, as glorified souls, participate with Christ in his reign in heaven. He uses angels, and he uses our loved ones who have died. Under his sovereignty of course, but making judgments, working with Him as He works out His will on the Earth. You get to be a little king, a little queen, with Christ. You want to be a somebody? You want to have authority? You want to make decisions? You want to have significance on the Earth, you're not going to get much more impact than that. Reigning with the King of Kings!

And here is the last observation or application. Death means reigning with Christ, and therefore death means life. Most often when someone you love dies, it is not pretty. There are times someone dies peacefully in their sleep, and that is wonderful. Much more often, somebody is shot in battle. Somebody is mangled in a car accident. Somebody has cancer, which literally can eat away at the flesh. And they can look shriveled, or they can look diseased. All of us have had the experience of being at the funeral home, going up to a casket, and saying, “That just doesn't look like Dad. It just doesn't look like Grandma.” And it’s sad, the deterioration of our physical bodies. And what we need to have assured in our head is that we will stand at those caskets, and look at those made-up faces and know, right at that very moment, she lives. You look at father lying in his casket, dead. But he lives!

Death for the Christian means life. And when they die, they live and they do not die again. They will be priests of God and Christ and will reign with Him during this entire church age. Now, I hope you know this. And believe it. There are people that are not Christians in the world who never think of death. They do everything else except their own mortality. Our whole culture, sometimes it seems, our economy is built on not dying, getting healthy, getting fit, having all the insurance you need, always being safe, and never dying. I understand that a non-Christian would feel that way. What I don't understand is the way some Christians talk. You would be hard-pressed to think that life after death even matters.

I read one author who explained why eternal life is called eternal. Eternal life is called eternal, he says, not because it has to do with eternity after we die, but because it touches God the Spirit, who is eternal. So we have this life here on earth, which is kind of an eternal life that touches the spirits. That’s not the whole story, not by a long shot. There are other Christians, and I want to say this with all due respect, because I do not want to exchange one imbalance for another, but there are some Christians who are so busy only--that is the important word -- only talking about making the world a better place, or bringing shalom, or renewing creation that they never talk about what happens when you die. But face it, you are going to die. I am going to die. And we can talk all about how we follow Christ and we make the world a better place. And we help the poor. And we want to help the poor, but you also have to think what are the new heavens and the new Earth? It is just not no more cancer, it's not just that people are no longer sad. The new heavens and the new earth is where God reigns and is All in All, and where we are ultimately, abundantly satisfied in Christ. And if that is not part of your mission to the poor, you're not fully bringing the kingdom that is to come.

If your Christian faith does not help you die well, then either your faith isn't worth much, or your Christianity isn't worth much. People live and talk and preach and they make decisions in life as if there were no eternity. And it is an absolute travesty that it happens in the church. I’m fired up because I spent a week at our denomination's General Synod and I wondered, “Does anybody here believe that Hell is real? That Heaven is real?” Or are we just playing games. Do we mourn as those who have no hope, or more likely, do we live as if there were no hope beyond this life? Paul says it very clearly, “There is no hope beyond this life, if there is no resurrection.” If there is no living and reigning with Christ, we are of all men most to be pitied. If you don't get anything with Christ after you die, forget it. Don't put another dollar in the plate, walk out of here, forget it. You are wasting your time as a Christian. If you do not really believe that something happens after you die, do not come here. Well I shouldn't say that. Come and learn, but don't just sit and pretend like you're a Christian.

Death means life. It is always sad when someone is sick. It is always sad when somebody dies. It is always sad when someone is dying. But as Christians we do not mourn as those who have no hope. Pity those who are left behind, no pity for those who go ahead of us and die and reign. You see this Millennium, which Christians argue about, it is not some esoteric thing to write PhD’s on. If I am correct in what I have explained this morning, the Millennium is a great engine of hope. This is what it was meant to do for the first Christians. This is what it is meant to do for us. Love has won. Christ has conquered. The nations belonged to Him. All of you who call upon the name of Jesus belong to Him. And in a moment of your death -- and you'll have loved ones who will mourn and weep and right they should. But in the moment of your death, you go on to live and reign for a thousand years. 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 as they will reign with Him a thousand years.

Chris White

Millennium, Part 9

One More Issue
We come now to verse five. There is one more issue to deal with before we can be fully convinced of the interpretation of I am giving you. Verse five, the NIV puts it as parentheses, which I think is the sense of things. “The rest of a dead” -- so we have been talking about the believing dead, now, this is the unbelieving dead. “The rest of the dead did not come to life until the thousand years were ended.” So here's the problem. Okay, if what I have been saying is true, and coming to life, this first resurrection, means that you live and reign with Christ, what about verse 5? Verse five seems to be saying, “Well, the rest of the dead, the unbelieving dead, after the thousand years or over, they are going to have the same life.” And we know that that is not true, because it says that “They who do not experience the first resurrection will experience the second death.” Do you see why this book is confusing? So how does that work? Because we do not want to say, “Yes, if you are an unbeliever, you die and you just lay there, but then a thousand years from now, when this church age is over, then you're going to reign with Christ.” That clearly is not what Revelation teaches. So some have argued that, well, we are talking about two different kinds of coming to life. Verse four is talking about a spiritual resurrection, and verse five is talking about a physical resurrection. So when it says, “The rest of the dead do not come to life,” it just means they did not have their bodily resurrection until the end of the Millennium. And that is possible, but it seems unlikely that zao -- it is the same word -- would be used in two totally different ways so close together. And besides, the points of verse five seem to be one of contrast. That while the dead, the deceased saints had the privilege of coming to life, those who do not believe in Christ did not have the privilege. So if this contrast is to hold, the coming to life must be of the same kind. In other words, you say, “Well, they came to life and the rest of them, well, they didn't have this totally other kind of coming to life.” The contrast doesn't fit then.

So how are we to resolve this difficult that the unbelieving dead do not live or reign with Christ during the thousand years? They have no part in the first resurrection. They did not share in the privilege of reigning with Christ in Heaven, nor will they ever have that privilege. What do we do? The key to understanding this verse is the little word “until.” Do you see that and verse five? The rest of the dead did not come to life until the thousand years were ended. Let me give you just one more Greek word. It’s the word achri. Most of us have probably read it to mean something like this. “The rest of the dead did not come to life until the thousand years were ended, and then after the thousand years they did come to life.” We read “until” as indicating a change in their situation after the thousand years. But I want to argue that that is not how we should read “until.” The word “until” can have the force of during, or right up to, or throughout, and does not have to indicate a change in the circumstances after the time. Let me give you an example, because is probably murky in your head.

I sang in the choir in college. Our favorite stuff to sing was usually spirituals. And so we sang the song, “I’m Gonna to Sing ‘Till the Spirit Moves in my Heart.” And I was a tenor. And it was a great song for tenors, because tenors get to start out. “I'm going to sing until the spirit moves in my heart.” You do all this little cool stuff. And the basses come in and do their stuff. And at the end of it, it would just keep repeating, I’m going to sing till the spirit moves” -- and then you say, “I'm going to sing till Jesus comes. I'm going to sing till Jesus comes.” That is what the basses do. “I'm going to sing until Jesus comes.” Now would you understand that song to mean, “And then after Jesus comes, I stop singing”? “I'm going to sing until Jesus comes, and when he comes back I’m done singing.” I think we instinctively understand ‘until’ in that sentence means I'm going to sing right up to when Jesus comes. All the way until Jesus comes. And it doesn't give any indication of, “Well, when he comes, I stop singing.”

Or let me give you another example. Suppose you are out of town for a day, and you get one of these nice young ladies here to babysit. And you return late at night and you ask how the kids did. “Well, the two oldest did really well. They were obedient. The youngest was just squirrely. Was just acting up. I don't understand.” And then the next day, you are talking with your friends who have kids, and they are also thinking about blowing this joint and dropping their kids off somewhere. And that sounds like a good idea to them. And they say, “So how did it go? With the babysitter? How did your kids do? Being away from them for a whole day?” “I don't understand it,” you say. “You know, our youngest was just so rascally and disobedient, and the two oldest kids were obedient right until we came home.”

Now, you would probably understand that to mean our kids, the two older, were obedient and respectful the whole time we were gone. You would not be praising them if you meant, “They were obedient until we came home, and when we set foot in the door, they got out the matches and started lighting things on fire.” You instinctively know until does not always mean that the situation changes after the given time.

Now, let me just give you some verses where this happens in Scripture. And then, we will be wrapping up the answer to this question. Acts 23:1, I'll just read it. Paul looked straight at the Sanhedrin and said, “My brothers, I have fulfilled my duty to God in all good conscience until (achri) this day.” Now, does Paul mean I've been fulfilling my duty until this day, and starting right now, I don't have to do my duty anymore? No. In Acts 26:22 Paul says, “But I have had God’s help to (achri) this very day, and so I stand here and testify to small and great alike.” Until, achri, this very day. Now, does Paul mean that God has helped me until this day, and I'm glad that I made it here. But after today I am not going to get any help? No. He doesn't mean to say that until indicates a change in circumstance. Romans 5:13, “For before the law,” actually, until (achri) the law, “was given sin was in the world, but sin is not taken into account where there is no law.” So until the law was given, sin was in the world. Does Paul mean that after the law was given, then sin was no longer in the world? No. He is clearly making the point right in up until this time, this was true. I will give you one more. Romans 8:22, “We know that the whole creation has been groaning as in the pains of childbirth right up to (achri) the present time.” Right up to the present time. Nobody understands Paul to be saying, “All of creation has been groaning and suffering until I wrote this down in 60 A.D., and now creation has stopped suffering.” No, the “until” has the force of right up to, or during.

So go back to verse five. We will put this together. “The rest of the dead did not come to life until the thousand years were ended.” This does not mean that they then came to life after the thousand years were ended, and suddenly reigned with Christ. All it means is right up to the end of the Millennium, during this whole church age, the unbelieving dead did not have the privilege of living and reigning with Christ. If it was to indicate that something changed after the thousand years, it probably would have said so. Look at verse three for example. “He threw the Devil into the abyss. Locked and sealed it over him to keep him from deceiving the nations anymore until the thousand years were ended,” and now it makes it clear that something changes. “After that, he must be set free for a short time.” So there we have “until,” but it shows us very clearly that a change is indicated--after that time the situation will be different. But it does not say that in verse five. So the point is that the unbelieving dead will not be made to live with Christ during this age, nor ever. Meanwhile, the believers who die, once they die, will live and reign with Christ as disembodied souls awaiting the resurrection during this church age. And those who live with Christ now in heaven will not die later in hell. And those that are not living with Christ, now, will experience the second death later in the lake of fire.

Millennium, Part 8

So what we are looking at is a heavenly scene.

Now, who are we talking about? Well it is one group of people described in two different ways. Narrowly, the group of people we are talking about are martyrs. “I saw the souls of those who had been beheaded because of their testimony for Jesus and because of the Word of God.” Now, Revelation does this in a number of places. It looks at God’s people in one sense as martyrs, because many of them were, but that is also something of a metaphor. God's people here are facing the temptation to compromise. So if they withstand this temptation, they maintain their testimony to Jesus in one sense they will all be persecuted. They will all be martyrs of a type. So, narrowly, what we are looking at are those who literally were killed because they were Christians. But more broadly, we are looking at anyone who has maintained faithful testimony to Jesus. Look at the next sentence in verse four. So first they are described as martyrs, and then it says, “They had not worshiped the beast, or his image, and had not received his mark on their foreheads or their hands." So we are talking, narrowly, about martyrs, more broadly about God's people, about overcomers, about you, I hope, who do not receive the mark of the beast, but maintained your faithfulness to Christ. Revelation 3:21 says, “To him who overcomes, I will give the right to sit with me on my throne just as I overcame and sat down with my Father on his throne." So we are looking at Christians who did not give in, did not compromise. These are overcomers. And they have received their reward, now, in heaven, sitting on thrones. So these are dead Christians in heaven as disembodied souls sitting on thrones with the authority to judge. And we will say more about that at the end.

So this brings us to the end of verse four, our question: “They came to life and reigned with Christ a thousand years.” Now that is just a summary sentence of what I have just explained. This is a picture of believers who upon death come to life as disembodied souls and reign with Christ. Now, let me deal with a couple of problems with this interpretation. The first is the Greek word "zao." Zao means "they came to life." They live. Think of the word zoology. It has that Greek prefix of life, of living things. Zao means to live. And zao, often in the New Testament, means a physical resurrection. Matthew 9, Romans 14, I could give you a number of passages. But I want to argue that this is not a physical resurrection here. When it says, “They came to life,” it does not mean that their bodies came out of the ground and were made immortal. It is talking about a spiritual resurrection upon death. As a Christian, our ultimate hope it is the resurrection of the dead. But there is what theologians call an intermediate state. Before Christ comes back, and before they resurrection, our souls are with Christ in Heaven. They are not asleep. They are not just bodies in the ground, and we go out of existence for a while. Our souls--I do not know how it works–but our souls are separated from our bodies for a time during this intermediate state.

Remember premillennialists will say, “There is a first resurrection, that is the believers. And there is a second resurrection, and thousand years later, that is the unbelievers.” But Scripture seems to teach consistently that there is only one resurrection. Daniel 12:2, “Multitudes who sleep in the dust of the Earth will awake: some to everlasting life, others to shame and everlasting contempt.” You do not get the sense that there is a thousand years between this. But all people are brought up out of their graves. Somehow, Christ puts all of their atoms together again, and some are sent to their reward, and some to punishment. Jesus says the same thing in John 5, “Do not be amazed at this, for an hour...” He means a specific time, a moment. Not over the course of a thousands of years. “…An hour is coming when all who are in their tombs will hear His voice and to come out.” Just like Jesus said, “Lazarus, come forth.” What is Lazarus going to do? He is going to come forth. That is what Christ will say, “Dead, arise.” And in a twinkling of an eye, all of these atoms from in the ground, and decomposed into the earth, and in urns somewhere, are all going to come together. And Christ says, “Those who have done good will go to the resurrection of life. And those who have done evil to the resurrection of judgment.” So Christ talks about this resurrection of the good and the bad happening at the same time.

And there is confirmation that zao does not refer to physical resurrection here. There’s confirmation from 1 Corinthians 15. Now, just follow this train of thought with me. 1 Corinthians 15 is where Paul is talking about the resurrection. And he says in verse 54, “When the perishable,” that is our dead bodies, “have been clothed with imperishable,” our new resurrection bodies, “and the mortal with immortality, then the saying that is written will come true. Death has been swallowed up in victory.” In verse 26 of 1 Corinthians 15, he says that “Death is the last enemy.” So do you follow what Paul is saying? When the resurrection happens, when our bodies are clothed with immortality, then we will know that death has been defeated. Death is finally over. Death, our last enemy, has been conquered. And yet if verse four is talking about a physical resurrection, and then another thousand years, and then another final battle royale, we can hardly say that death has been conquered. We can hardly say that there are no more enemies, because we have a thousand years and we still have the whole thing to finish. There is plenty of death left to come. So Paul's words in 1 Corinthians 15 would not be true that when we have our new resurrection bodies, then we know death has been defeated.

So zao, this word, they live, they come to life, means that they live with Christ in heaven. What John sees here are believers who, though dead, are more alive than ever before. The coming to life describes the souls of believers who have died, but now share, even without their bodies, in the reign of Christ. Think of Paul in 2 Corinthians 5:8 where he says, “I would rather be away from the body and at home with the Lord.” Or Revelation 14:13, “Blessed are those who die in the Lord.” Or look at Luke Chapter 20:38. If you read the books that I do, people will say, “Well, this Greek word zao it never means this kind of spiritual resurrection. It always refers to real flesh and blood kind of life.” Except for Luke 20:38. This is where the Sadducees and Pharisees are arguing. Pharisees believed in the resurrection of the dead, and the Sadducees didn't. And so they are having this debate. And Jesus takes the side of the Pharisees, because he believes in the resurrection. And there was the sort of intramural Jewish debate about whether the Torah, or anywhere in the Old Testament, taught the resurrection. Could you prove the resurrection from the books of Moses? This sort of what rabbis might do for a good time.

And so Jesus weighs in on this. And he solves the riddle, maybe not to their satisfaction, but he solved the riddle. And he says, “God is the God of Abraham, Isaac, and Jacob.” And they are saying, “Yes, that is true.” And then he says, “God is the God of the living, not the dead.” Zao, there. In other words, Abraham, Isaac, and Jacob are living in a very real sense. They are living and yet there bodies are in the ground, not resurrected. Jesus used that to demonstrate to the Sadducees that there will be a resurrection, because we already have life in heaven. Abraham, Isaac, and Jacob are living, are zao.

So the hope offered to the saints in verses four and five is the same hope that has been offered time and time again in Revelation. This vision is saying, “Look, Christians, it may appear that evil is winning.” Why do we have 24-hour news channels? I don't know except to make us all scared and paranoid, so we can know every single time some child somewhere is missing; every time someone in the country has been killed. It is fearful. But this vision says, “Christians, take heart. If you overcome in this life, you will be triumphant in death.” This is the picture right now, the saints--some of your kids, some of your grandparents, some of your siblings, some of your spouses--saints already sitting on thrones, judging, reigning with Christ during this thousand years; living as glorified souls in heaven even as they await their final hope, the resurrection from the dead. That is the first resurrection. The first resurrection is the saints who died, whose souls now reign with Christ in heaven. It is the reality of 2 Timothy 2, “If we died with Him, we will also live with Him. If we endure, we will also reign with Him.” So that if you experience the first resurrection, where you live and reign with Christ after death, then you will not experience the second death.

 

Chris White

Millennium, Part 7

How are we to understand, the end of verse four, where it says, "They came to life and reigned with Christ a thousand years.”
So you need to think carefully with me. What does this mean, "They came to life and reigned with Christ a thousand years"? Because here is what premillennialists would say, "Christ comes back, and the dead in Christ, those who believe in Jesus and are dead, they are raised up from their graves, bodily, and they meet Christ in the air and they go back up to Heaven. Then Christ establishes his thousand-year reign on the Earth. It is a literal 1,000 years, where he is on a literal throne in Jerusalem. At the end of that Millennium Age, then those who did not believe in Jesus, their bodies are now resurrected and they are sent off to judgment.”

So the premillennialists would see there are two resurrections. There is a first resurrection, the believing dead, and then a thousand years later, the unbelieving dead. This is not a terrible interpretation. Many godly people would offer that. It is just not what I think that the text teaches. So we are going to move through this beginning at verse four.

In order to answer this question, we need to start by figuring out where are we? What are we looking at in this text? The simple answer is we are looking at a scene in Heaven. This isn’t Earth. This is Heaven. We know that, because we see thrones. Almost every other time in Revelation where there are thrones, it is a Heavenly scene. Think back to Revelation Chapter 4, John's vision of Him who sits on the throne, holy, holy, holy is the Lord God Almighty. He is on the throne. And around that are what? Twenty-four other thrones on which sit 24 elders representative of the 12 tribes of Israel and the 12 apostles of the Lamb. Twenty-four being a symbolic number, Christ's people in both Testaments, old and new, 24 being Christ's people. And they are sitting on thrones. That is Heaven.

We also know this is Heaven, because we are looking at disembodied souls. The second sentence in verse four says, “I saw the souls of those who have been beheaded.” This is similar to the heavenly scene described in Daniel Chapter 7. Daniel said,

“I looked and thrones were set in place, and the Ancient of Days took His seat. His clothing was as white as snow. His hair was white as snow. His throne was flaming with fire. A river of fire was flowing coming out before Him thousands upon thousands attended Him. 10,000 times 10,000 stood before Him. The court was seated and the books were opened.”

(To be continued)

Chris White

Millennium, Part 6 (Almost half way through

A Few Cautions
Whenever we try to define something as big, broad, and potentially confusing as the kingdom, it’s important we state our definition in positives and negatives. So in addition to the three statements above, let me suggest five cautions.

1. Don’t be afraid to talk about the kingdom. Some conservatives avoid preaching the gospel of the kingdom, believing that kingdom talk is for liberals. But Jesus and the apostles showed no such hesitation. The message about God’s reign and rule was hugely significant to their theology and should be to ours as well.

2. Don’t have a truncated view of the kingdom. For many people the kingdom of God equals social services. But the kingdom is not just the alleviation of suffering, it means conquering God’s enemies, ridding the world of impurity, and acknowledging the splendor of the King. So before we get all excited about “doing kingdom work” we should remember that the coming kingdom will not just be devoid of hunger, it will also be devoid of the wicked and unbelieving.

3. Don’t drive a wedge between the church and the kingdom. The church does not equal the kingdom, but in this age the kingdom is largely manifested in the church. That’s where we find the people of the King. That’s where we are supposed to see reconciliation, the alleviation of poverty, the mitigation of suffering, the conquering of evil powers, and the worship of King Jesus. A vision for the kingdom is a vision for the growth, reformation, and revival of the church.

4. Don’t think we build the kingdom. The kingdom is something brought by the King, not something we build. The verbs related to the kingdom in the New Testament aren’t verbs like “build” or “expand,” but verbs like “receive,” “inherit,” and “enter.” The kingdom is a gift that God gives to us, not a project that God expects us to accomplish.

5. Don’t forget to talk about how we enter the kingdom. As Greg Gilbert has pointed out before, we haven’t proclaimed the gospel of the kingdom unless we have told how people they can enter into this kingdom. The good news of the kingdom is not simply that God is in the world establishing his rule, conquering his enemies, righting wrongs, forming a holy people for himself, and reversing the effects of sin and suffering. The good news must also include the message that through Christ’s wrath-bearing death and his glorious resurrection we can be a part of this kingdom. The gospel of the kingdom is no good news unless we tell people how unrighteous, unholy, undeserving sinners can receive this kingdom through repentance for our sins and faith in Jesus Christ, the Son of God.

Chris White

Millennium, Part 5

Thinking About the Kingdom
"The kingdom of God is at hand; repent and believe in the gospel." In this one sentence we find four of the most important words in the New Testament: kingdom, gospel, repent, and believe. Although we are familiar with these four terms, many Christians would struggle to articulate an accurate definition of each.

This is especially true of “kingdom.” Clearly the kingdom is central to the story of the gospels (basileia occurs 162 times in the New Testament). But what does the word mean? Let me suggest three complementary ways to look at the kingdom. I realize this is not an exegetical study. But perhaps the theological overview will be helpful.

 

What is the Kingdom?
1. The kingdom is God’s reign and rule. At its simplest, the kingdom is where the King is. Where God is acknowledged, where his subjects are saved, where his enemies are vanquished, where his ways are obeyed, there we see the coming of the kingdom.

2. The kingdom of God is the long-awaited Messianic rule. Jesus’ prefaced his preaching of the gospel of the kingdom by announcing, “The time is fulfilled...” God’s Messianic rule was explicitly predicted in the Old Testament (e.g., Psalm 2). It was also prefigured in different ways. The Garden of Eden, with its peace, prosperity, absence of sin and suffering, and perfect relationship between God and man, was a picture of the kingdom of God. So was the nation of Israel in the promised land. The covenant blessings were blessings of the kingdom: safety, security, health, prosperity, God’s presence. These blessings reached their zenith under King David. He was a type of the Messianic King to come.

3. The kingdom of God is the age to come breaking in to the present age. Think of what we see in the visions from John and Isaiah of the new heaven and new earth. We see a new kind of Eden: no more tears, no evil, no impurity, perfect security, abundance, and holiness, a place where God is all in all, where the Lamb is worshiped, adored, and obeyed. This is the heavenly age that has broken in to our world with the coming of Christ. In Jesus’ ministry we see the signs of the kingdom. The sick are healed. The hungry are fed. Demons are defeated. Sinners repent and come to God in faith.

With Jesus, the kingdom has arrived, but it hasn’t fully set up shop. The kingdom of this world has not yet become the kingdom of our Lord and of his Christ (Rev. 11). We have the kingdom now as an appetizer. We can taste it. It is real food, but it’s not the main dish.

 

Chris White

Two Points of Application

So, here’s where we need to finish. You’re saying, I see some parallels with the gospels, and Satan maybe is bound and he’s defeated. But what exactly does it mean to say Satan is bound now? Look at verse 3 of Chapter 20. It gives us the answer. They threw him into the abyss and locked and sealed it over him to keep him from deceiving the nations any more till the 1000 years were ended. After that, he must be set free for a short time. The binding of Satan does not mean that he can’t harm, or that he isn’t active, or that he doesn’t tempt you, or that he doesn’t need to be resisted, or fled from. The binding of Satan means two things in particular.

First, the binding of Satan means that he cannot deceive the nations and gather them together to wipe out the church. When it says in verse 3, cannot deceive the nations, compare that with verse 7. Here’s what he will do when he deceives the nations. When the 1000 years are over, Satan will be released from his prison, will go out to deceive the nations, and the four corners of the earth, to gather them for battle. So, the deception here is to gather all of his forces, to gather the nations against Christ and his church. And because of Christ’s work in the gospel, Satan is unable to do that. No matter what persecution there is, he will not be able to wipe out the church. If Satan were not bound, the church would’ve been gone long ago. That’s the first thing.

Second, the binding of Satan means that the nations will no longer be in times of ignorance, but will be responsive to the gospel. That’s where it says “he will keep him from deceiving the nations anymore.” So, Paul, in Acts, Chapter 14, speaking in Lystra, says, “In the past, God let all nations go their own way.” In Athens, he said, “In the past, God overlooked such ignorance, but now he commands all people everywhere to repent. In Ephesians 2, he says, “The nations used to be strangers and aliens to God’s promise.” And in John’s gospel we read that Christ is drawing all men, all peoples to himself. Revelation 20, read in light of these passages, becomes a missions text. Satan’s reign has come to an end and Christ is conquering the nations.

In A.D. 100, less than 1% of the world’s population was Christian. And only 6% had been evangelized. By A.D. 500, 20% of the world were Christians, 30% had been evangelized. And then Christendom takes place, and the growth of the church numerically stagnates. But then by the end of the 18th Century, the modern missionary movement begins, so that by 1900 now 35% of the world were Christians, and 46 % had been evangelized. And by the year 2000, roughly the same percentage of the world, much larger in total number, are Christians, and now 73% of the people, 3/4th have a viable witness to Jesus Christ. There are 12,000 people groups on the planet, and most of them have a church. Now there are still thousands, small ones, interior tribes, that don’t. But peoples have been coming to Christ. Matthew 24:14, “The gospel of the kingdom will be preached and the whole world as a testimony to all nations, and then the end will come.” So, I am confident that evil will grow. And I am equally confident that the gospel will go forth and the great commission will be completed. Nobody likes goals that you never intend to make. But the church will fulfill the great commission. And all nations will hear of Christ. So let this be an encouragement.

Here’s the application. Go to the hard places if you hear Christ calling you there. Far away places that scare mom and dad. Urban centers, not just the cool ones where all the young professionals live, the burned over ones. Dangerous ones. Let this be a call to pour ourselves into international ministry. Resources, time, people, prayers, because the nations will come to Christ. Because Satan is bound. Let this be an incentive for personal evangelism. Who know who Christ is right now drawing unto himself. I hope that by the fall we can have an evangelism program and some people trained to do an evangelism program in our church, and maybe in our communities, and your office, in your neighborhood. Backyard vacation bible schools going on.

Be bold in your witness. Christ has conquered. The nations belong to Him. We are not serving a defeated king, but one who is triumphed and has so bound Satan, not so that we will never be tempted. But so that the nations, Afghanistan, North Korea, Iraq, Japan, the Netherlands, Ireland, can come to know Christ. And there will be a witness among every people to Jesus because of his work.

 

Chris White

 

What is meant then by Satan being bound for 1000 years?

At this point you may be saying, “I’ve been here for enough of Revelation. I’m sort of tracking with the first question. I understand the parallelism. I think I’m getting the hang of it now. Okay, I can get that, but is Satan really bound right now? Come on. Look at my life. Look what’s going on in the world. Is Satan really bound?”

I’m going to take you to a few passages in the gospels. First is Mark, Chapter 3. I will explain in just a few minutes what it means that Satan is bound, because it certainly doesn’t mean he’s inactive in the world. But I do believe that the binding of Satan occurred in the life, death, and resurrection of Jesus Christ. Turn to Mark 3:23. This is where some of the teachers of the law are accusing Jesus of being possessed by demons. And Jesus says, “How can Satan drive out Satan?” In other words, “I’m casting out demons. I can't do that by the power of demons.” “If a kingdom is divided against itself, that kingdom cannot stand. If a house is divided against itself, that house cannot stand. And if Satan opposes himself and is divided, he cannot stand. In fact, no one can enter a strong man’s house and carry off his possession unless he first ties up the strong man. Then he can rob his house. I tell you the truth, all the sins and blasphemies of men will be forgiven, but whoever blasphemes against the Holy Spirit will never be forgiven. He is guilty of eternal sin. He said this because they were saying he has an evil spirit.” I want to look in particular at verse 27. Jesus is implicitly giving an explanation of what his ministry is like. He’s saying, “I don’t cast out demons by demons. A house divided against itself can't stand.” And he describes himself as one who is entering a strong man’s house to carry off his possessions, to expel these demons. He says you can't do that unless you first tie up the strong man, who is Satan. Now, the word translated “ties up” is the Greek word deo. And it is the same word used in Revelation, Chapter 20, that’s translated bound. Satan is tied up. The strong man is tied up. Jesus understood himself, that in his ministry, he was, in effect, tying up Satan in knots.

Let me give you another example. Luke, Chapter 10. Luke Chapter 10, verse 17, Jesus here has sent out the 72 disciples to go on a short-term mission trip, and to go preach about the kingdom, and to do signs and wonders. And then they return in verse 17. It’s says the 72 return with joy and said, “Lord, even the demons submit to us in your name.” Then verse 18, he replied, “I saw Satan fall like lightening from heaven.” In other words, Jesus tells the disciples, in your ministry, in your gospel kingdom ministry, I saw Satan fall. I saw him cast down. The word here is similar to the word – actually, to the concept in Revelation, Chapter 12, which we’ll see in just a moment, where the great dragon is hurled down. So, Jesus understands that, in the ministry of the gospel, Satan has already fallen. He’s already been cast down.

One more passage. John, Chapter 12. And this is maybe most significant. John, Chapter 12, verse 31. Jesus says, “Now is the time. Now is the time for judgment on this world. Now the prince of this world will be driven out.” Jesus says in my ministry, in my death and resurrection, the prince of this world, Satan, will be driven out. The word is ekballo. The word used in Revelation 20, verse 3, when it says Satan was thrown down into the abyss is ballo, they’re cognates. And then look at verse 32, because this is significant. But when I, “when I’m lifted up from the earth, will draw all men to myself.” Now why is that significant? Because in Revelation, Chapter 20, as we’ll see more in just a moment, the purpose of binding Satan is so that he can no longer deceive the nations. And so you see the connection. In Revelation, Chapter 20, Satan is bound so that he can no longer deceive the nations. In John 12, Jesus says the prince of the world is cast out, he’s thrown down, he’s driven out. And then “I’ll draw all men unto myselves.” Not meaning every person everywhere will believe, but all men, all types of men, all peoples. It’s the truth of Colossians 2:15, “Having disarmed the powers and authorities, he made a public spectacle of them trifling over them by the cross.” We underestimate what Jesus did on the cross, and the defeat that he handed to Satan.

Now let me show you a couple of other places in Revelation, and then we’ll conclude with some application. Look at Revelation, Chapter 11. We won’t read through the account of the two witnesses, but the two witnesses are metaphors for the church. And Chapter 11 shows us a picture of the church that is both vulnerable and invincible. They’re trampled upon, but they also breathe out fire. And they’re also brought back to life. This is a picture of the church in this age. Yes, persecuted. Yes, attacked. Yes, under assault. But ultimately, God has promised us she’ll be victorious. Which is the point of Chapter 20.

Let me show you the other passage, which is more to the point. In Revelation, Chapter 12, look at verse 7. Now if we had time, I could show you, there’s about seven or eight parallels between Revelation 12 and Revelation 20. Verse 7 says there was war in heaven. So, we’re looking at heaven. Revelation 20 is a scene of throne rooms and souls in heaven. Michael and his angels fought against the dragon and the dragon and his angels fought back, but he was not strong enough. They lost their place in heaven. The great dragon was hurled down. That ancient serpent called the devil or Satan. It’s the same fourfold description of the devil that we have in Chapter 20.

But what about, “Who leads the whole world astray?” Now here’s where we need to hold two truths intention. And there’s a word that’s very important, that’s different. Satan is the one who leads the whole world astray, and yet Satan is bound so that he may no longer deceive the nations. Not the same thing. The world is according to John the lust of the eyes, the pride of life, fleshliness, its corruption. Satan leads the world astray. But he’s bound such that the nations, people groups, countries, missions can be successful. So, he is a deceiver. He is leading astray. But the nations are also coming to Christ. And it goes on in Chapter 12 and it talks about those who are martyrs for the testimony. It’s very similar scene. We don’t have time to look at it any more than this.

 

Chris White

Millennium, Part 2

When does the Millenium occur?
Here’s the simplest way to put it. The millenium occurs before Christ’s second coming, before Christ’s second coming. Look at verse 7. “When the 1000 years are over”–so this is after the millenium--“Satan will be released from his prison.” This is what I understand to be a time of tribulation where Satan is given a short time to persecute the church as he never has before. “Satan will be released from prison and will go out to deceive the nations and the four corners of the earth, Gog and Magog, to gather them for battle. In number they are like the sand on the seashore. They march across the breadth of the earth, surrounding the camp of God’s people. Fire came down and devoured them, and the devil is thrown into the lake of burning sulfur.”

All of this happens after the Millenium. Now anybody can see that. It says right here, when the 1000 years are over. So, the key is understanding that this battle scene describe here is the same as the battle scenes we’ve seen described three or four times in Revelation already. The premillennialists, again not our enemies, I just disagree with them on this point, the premillennialists would say Chapter 19, Christ comes, he takes up the believers, and then he sets up his kingdom. And then Chapter 20, there’s some sort of coming again, at least if you’re dispensational. And there’s a final battle where he destroys the devil, after the Millennial Age. And I want to argue, as I have before, that the battle in Chapter 20 is the same as the ones we’ve seen before.

So, turn back to Chapter 9. I did this last week, I’ll do it very briefly this week. There are at least four times where there is a final battle scene described. Chapter 9, verse 13, the sixth angel sounded his trumpet, said release the four angels who were bound at the great river Euphrates. And they were released to kill a third of mankind, and the number of the mounted troops was 200,000,000. So, there is a final battle scene--all these troops gathering at the Euphrates, which I understand to be symbolic.

That was the sixth trumpet, now look also at 16:12, the sixth bowl poured out on the river Euphrates. The waters dry up, three spirits looking like frogs perform miraculous signs. They go out to the kings of the whole world. They deceive them, they gather them for battle on the great day of the Lord. There’s another – same battle scene,

Chapter 19, verse 19, then I saw the beasts and the kings of the earth, and their armies gathered together to make war against the rider on the horse, and the beast was captured and with him, the false prophets. There’s another final battle scene. Three times in Revelation, we have ho polemos. Polemos is the word for war in Greek. Ho is the definite article, the. Three times, Chapter 16, Chapter 19, and Chapter 20, we read of THE battle, or THE war.

So, Chapter 20, the beginning takes us back prior to the end of Chapter 19, and we’ve seen this time and time again in Revelation. That Revelation works in parallelism. You have the three seals, and boom, the end of the world, lighting thunders, and then let’s look at it again, and there’s three trumpets, end of the world. Back up, three bowls. And each time it’s not exactly the same. Each time gets a little more intense, and it catapults us a little closer to the end. We keep zooming in closer to the end. So, the trumpets look a little bit more at the end. The bowls look a little more at the end, and now we’re focusing mostly on the end of the age. But it’s repeating. This has happened before in Chapter 6, the seals. At end, who can stand the wrath of the Lamb. And then Chapter 7 opens with a vision of the 144,000 who are sealed. Which takes us back prior to those events to show us who will stand.

Or, if you look in Chapter 16, at the very end, verse 19. God remembered Babylon the Great and gave her the cup filled with the wine and the fury of his wrath. So, Babylon is taken down in Chapter 16. But then we back up the truck in Chapters 17 and 18, and we zero in on Babylon again. And so time and time again, we see Revelation does not work in a strictly chronological order. And so that’s what’s happening here. Chapter 19, we have the battle, Christ returns at the end, and then we take a step back now and we’re looking at what happens before that battle, leading up to one more final battle scene in Chapter 20, verse 7. You with me? This is why nobody gets the book.

Now, if the binding of Satan takes place chronologically after Chapter 19, we are left with a puzzling question. What’s the point? Look at Chapter 19, verse 17. An angel stands, calls to the birds, come and gather together for the great supper of God so that you may eat the flesh of kings, generals, mighty men, horses, riders, flesh of all people, free and slave, small and great. That’s pretty comprehensive. I mean the bad guys are totally wiped out. So, if that happened and then the binding of Satan happens, you have to ask, “What’s the point? Why does Satan need to be bound? There’s nobody left.” Christ has already destroyed everybody. The birds are circling. They’re poking their eyes out. So, it makes much more sense that we’re looking back now before this end. So, I would argue that the Millennium is the age of the triumph of the gospel inaugurated by Christ in his death, resurrection, and ascension. Let me say that again. The millenium is the age of the triumph of the gospel inaugurated--that means begun--by Christ in his death, resurrection, and ascension. So, this church age, stretching from Christ’s first coming to his second coming, is the Millennium. So, I argue that we are in the Millennium. So, amillennial doesn’t mean I don’t believe in the Millennium. It means I don’t believe in earthly Millennium where Christ is sitting on the throne reigning. But we are in this Millennial Age.

And it goes without saying by this point that I don’t believe that the Millennium is a literal 1000 years. We’re already over 2000 years getting there. But you think what number in Revelation has been literal? We’ve argued the 144,000 are not literal. The 1260 days, the times, times, and half of times, the 200,000,000 mounted troops, all of the sevens, the twelves, the fours. The numbers are symbols. And think of all the symbols that have not been taken literally. Even, I think the strictest dispensationalist would not take most of these literal. A prostitute, a beast, a second beast, a pregnant woman, a bride, a groom, eating a scroll, seven heads, ten horns, fire coming from the mouths of the two witnesses, Christ killing people with a sword in his mouth, blood as high as a horses bridle for 200 miles. John saw all of these things. It’s not that they’re untrue, don’t hear that. But they point to something else. Just look at the immediate context here. Think of what John sees. Well, we had the dragon chained up in an abyss. To me, this seems to be more than a little metaphorical. There’s not literally a dragon somewhere in the core of the earth chained up. And so it makes sense that the 1000 years are also part of the symbolism not to be taken literally. So, when does the Millennium occur? It’s occurring right now, prior to Christ’s return.

 

Chris White

Millennium, Part 1

Revelation 20.

You’ll notice quickly that I believe that the text lends itself to an amillennial interpretation. And hopefully, that’s not just because I want to pick a camp that Reformed people are in, but because it is, in fact, biblical. But I encourage you to be Bereans and search the scriptures for yourselves on these things. The millennium question does matter, but I certainly think it’s less important than many people have made it to be. So, let’s look at the text, and try to answer three questions. Number 1: When does the millennium occur? And if I convince you of that, well then you’ve bought it all. Number 2: What is meant by Satan being bound for 1000 years? And then, in the following sermon, we’ll do Number 3: How are we to understand verse 4, where it says they came to life and reigned with Christ 1000 years?

 

Chris White

Jesus Christ - the Lamb of Revelation - #5 - Final

Other Designations of the Lamb In Revelation

Though the fifth chapter provides a clear view of the Lamb, and how He stands in close relation to God, there are a few ideas that should be examined that fall outside the fifth chapter’s realm. For example, the Lamb is identified as the “King of Kings and the Lord of Lords” at 17:14 and 19:16. It is because He is King of Kings and Lord of Lords that the Lamb overcomes the beast and all those with him in 17:14.26 In 19:11-16 we have another thrilling sight of Christ’s majesty. He comes riding on a white horse as the victorious Conqueror. He has a name which no one knows. “He is supreme. His name is known only to Himself.” Certainly one can hardly find a more fitting title for Deity. He is the light of heaven, in conjunction with God (21:22-2k. Again, “...the Lamb is put on a level with God as the source of light for the heavenly city.”

In Revelation 22:3 we see that “the throne (singular) of God and the Lamb shall be in it, (the New Jerusalem), and His (singular) bond-servants shall serve (latreuo, divine or sacred worship or service) Him;” (singular again). How fitting! Here John uses singulars to describe the incredible closeness and indeed interpenetration (John 14:9-10) of Father and Son, God and Lamb. Here the Lamb is rendered what only God can ever receive: latreuo. What a glorious message John proclaimed to those first century Christians in their need!

 

Conclusions

We have seen that John pictures the Lamb in the closest possible union and relationship with God. The Lamb is worshiped like God, is described as God, is shown working the works of God, He has the names of God, and He is served like God. Certainly one cannot think of God in the Revelation without at the same time thinking of the Lamb. John began by saying the Word was with God, and the Word was God (John 1:1). He closes with the picture of the Lamb who is with God, and is God. Hallelujah!

 

 

Jesus Christ - the Lamb of Revelation - #4

Revelation 5:8-12(ESV) – “And when he had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each holding a harp, and golden bowls full of incense, which are the prayers of the saints. And they sang a new song, saying, "Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation, and you have made them a kingdom and priests to our God, and they shall reign on the earth." Then I looked, and I heard around the throne and the living creatures and the elders the voice of many angels, numbering myriads of myriads and thousands of thousands, 12saying with a loud voice, "Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!"

Immediately upon taking the book, the four living creatures, and the twenty four elders, fall down before the Lamb and begin to praise Him. Here all thoughts of the Lamb’s being a creation of God, or a fellow creature of God’s creation, are permanently banished. The most exalted beings John can picture are found prostrating themselves before the Lamb and worshiping Him. Worship is meant for God alone, as Jesus Himself said (Luke 4:8). But here we see that Christ, as the worthy Lamb, as God incarnate, is worthy of worship. “Each act is meaningful in its own right, but together the show the Christian belief that Christ is deserving the same kind of worship given to God.”

The elders’ song begins, “Worthy art Thou...” How reminiscent of 4:11 where they sang to God, “Worthy art Thou...” Why is He worthy? “...for Thou wast slain, and didst purchase for God with Thy blood men from every tribe and tongue and people and nation.” The Lamb proved Himself worthy by suffering the voluntary humiliation of the Cross, and by redeeming all of creation with His blood. “It is through his blood that the Lamb is empowered to ransom and save his people.” This theme of the blood of the Lamb will be repeated later in 12:11, where it empowers the followers of the Lamb to be victorious. Through His sacrifice, men have access to His book of life (13:8, 21:27).

“This unique and remarkable passage in early Christian literature marks the growing sense and value attaching to Jesus as being far more than a mere national messiah, in fact as the one assurance of God possessed by men, as their pledge of bliss and privilege and pardon.”

Passages such as this point out the fact that in the Revelation, we see God as the Creator - He is behind everything that happens, and we never quite get away from the description of Him in chapter 4. But we also see, in perfect compliment, the Lamb as Redeemer. As Redeemer, He is worthy of all worship, and He receives just that.

“...this is the overwhelming thought which prostrates the souls of all his redeemed ones in an agony of insolvent gratitude; that he, the Son of God, who was with God and was God, that he should have been content to come hither to this thorn-strewn earth of ours, and to live here the life of a poor, meek man, and then to die upon the cross for us - “herein is love;” herein is also his supreme qualification to reveal and administer the will of God.”

But creation is not satisfied with only the praise of the elders and the living creatures! No! In verses 11 and 12 we see that “myriads of myriads” of angels join in the praise. This simply is the best way John could say that an uncountable number of angels were involved. “The angels use se yen expressions (the perfect number is probably significant) to indicate the wonder of the Lamb.” Again our minds are taken back to the picture at 4:11. Such instances on John’s part are not, of course, incidental. Morris notes that almost all of these qualities are used of Christ elsewhere in the New Testament, except for blessing. The verb form of that word is used in conjunction with Christ at Mark 11:9.23

Universal Worship of the Lamb (Revelation 5:13-14)

But even this does not complete the picture. In verse 13 we see the universal worship of the Lamb. Note especially how careful John is to make sure that we understand that this is universal worship. There is nothing in heaven, or on earth, or under the earth (all the places that were searched for someone worthy to take the book in 5:3) that does not join in in one huge ascription of blessing, honor and glory and dominion forever and ever to both God and the Lamb for the mighty works They have done. What a glorious scene! Every created thing worships at this time. Obviously, the Lamb is not included, and hence is not a creature nor a creation of God, but stands worthy to receive such worship as God Himself. Robertson notes that “No created thing is left out” by John. What a comfort this would be to those Christians to whom John was writing! Suffering under the Roman persecution, they would be thrilled to know that someday, everything in existence would join them in worshiping their Lord! The scene closes not with a fanfare, but with humble and reverent worship. One can almost feel the expectant hush, and holy worship of God and the Lamb. “The worship itself is directed toward Christ the Redeemer as well as toward God the Creator The Lamb that was slain shares equally with God himself in the adoration of the worshipers.”

 

Jesus Christ - the Lamb of Revelation - #3

Revelation 5:6 (ESV) - "And between the throne and the four living creatures and among the elders I saw a Lamb standing, as though it had been slain, with seven horns and with seven eyes, which are the seven spirits of God sent out into all the earth."

But what do we see? A Lamb! What irony John here presents! A Lamb that is the Lion of Judah? Indeed! What does all this mean?

First, the very word used here is special. The term is arnion. It means “sheep, or lamb,” or “a little lamb.” It is used 28 times here in the book of Revelation, each time in reference to Christ. It is used only one other time outside of Revelation, that at John 21:15. Elsewhere when Christ is called a “lamb” it is the Greek term amnos, not the arnion here found. John seemingly has coined his own special phrase for describing the exalted Christ.

There is a strong irony presented here, and certainly not by accident. John is presenting the contradiction of Christ, the Creator, God in human flesh, (the Lion), having been slain for the sins of the world. The irony of the Lion being the Lamb is no stranger than God being the sacrifice for man.

It is also worthy to note that the Lamb is capable of wrath. In Revelation 6:16 men will cry out for deliverance from the wrath of this gentle creature. John presents it as a terrible thing to be exposed to the Lamb’s anger.

Another motif used by John in describing the Lamb is that He is a Shepherd (Revelation 7:17). Again we are somewhat startled at the idea of the one who is normally being shepherded doing the shepherding. “The verb...is normally associated with a shepherd, and is a striking word to use of a Lamb. It marks a complete reversal of roles. So does John make his point that Christ in His sacrifice of Himself makes provision for the needs of His people."

Finally, John also describes the Lamb as the Husband of the Church (Revelation 19:7-10). We read of the marriage supper of the Lamb, a great picture of the coming day when the Church, adorned as a bride for her husband, is joined to Him in majestic splendor. Again in this description, John emphasizes the aspect of the sacrifice of Jesus that makes the Church’s redemption possible.

Returning to the scene of Rev. 5:6, we should not also the position of the Lamb here described. He is “between the throne and the elders” (New American Standard Bible). The Greek could be translated “in the midst of the throne and the elders.” Here “the Lamb is intimately associated with God, for it stands close to his throne.” Remember that none were found worthy in heaven or earth to occupy this privileged place. It will soon become evident how closely linked in the mind of the Revelator the Lamb and God truly are.

John sees the Lamb “as if slain.” The tense of the verb is the perfect, which “indicates the lasting effects. The lamb has been offered, yet it stands erect and alive in the sight of heaven.” “The Greek perfect tense here signifies that the Lamb was not only slain at a point in time, but that the efficacy of His death is still present in all its power.” The picture would show the mark of the slaughter on the Lamb’s neck. This view fits in consistently with John’s desire to point out the pre-eminence of Christ; in His power, and in His sacrifice. In just a short while the elders will sing a song of praise to the Lamb for his having purchased for God men with His own blood. (c.f. Acts 20:28) It is the completely efficacious sacrifice of Christ that undergirds all the actions of the Revelation. God’s anger and wrath are fully justified in that He has offered full and free salvation through Jesus Christ, the Lamb, and mankind has rejected that offer. Only wrath, God’s terrible wrath, can be the result of such an action. Everything John sees, he sees in the light of the Cross, and the shed blood of calvary.

“The levitical system knew of lambs which were slain in sacrifice. But the idea that the Lord of life himself should be the sacrifice, that the Lion of the tribe of Judah should himself be the Lamb that was slain, was almost beyond the imagination of man. In fact it was beyond the imagination of man, but it was not beyond the outreach of the love of God.”

John also describes the Lamb’s power in this verse. He is described having “seven horns.” This would be a symbol of the fullness of power, or omnipotence. He has overcome, and is therefore invested with all power and authority (Matthew 28:18). Considering the fact that Jesus Himself said that He would be the one before whom men stand for judgment (Matthew 25/c.f. Psalm 96:13 for another instance of Jesus=YHWH, this very well provides ample evidence of His worthiness and strength for such a mighty task.

Finally, verse 6 tells us of the Lamb’s omniscience. The seven eyes, we are told, are the seven Spirits of God, sent out into the earth. We have seen this metaphor for the Holy Spirit in 1:4. It should not seem strange to the reader that John should indifferently ascribe the Holy Spirit as being Christ’s or God’s. Not only does John scarcely make a distinction between them in Revelation, but Paul himself taught that the Spirit of God and the Spirit of Christ are one in the same (Romans 8:9). Peter, too, understood this in 1 Peter 1:11 when he said that it was the Spirit of Christ that spoke through the ancient prophets. “As is his regular practice, John has freely adapted this passage so that Christ shares the omniscience of God as well as his omnipotence.”

With no timidity or hesitance, the Lamb comes and takes the book from the hand of Him on the throne. He has been judged worthy, and the Lamb now becomes the center of attention. “And so we learn that he is the Trustee, the Depository, the alone Revealer of the Divine will. All truth is in his keeping.”

Jesus Christ - the Lamb of Revelation - #2

 Revelation 5:5 (ESV) “And one of the elders said to me, "Weep no more; behold, the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and its seven seals.”

John’s weeping is interrupted by one of the elders who informs him that one has been found who is worthy! He is the Lion of the Tribe of Judah, the Root of David, who has overcome. The “Lion of the Tribe of Judah” is an expression which occurs here only in the Bible. It an expression which points to the royalty and power of Jesus Christ, the true King of Israel. We are prepared for a majestic scene of power as we look to see the Lion of Judah.

Jesus Christ - the Lamb of Revelation - #1

Revelation 5:1-4 (ESV)

“Then I saw in the right hand of him who was seated on the throne a scroll written within and on the back, sealed with seven seals. And I saw a strong angel proclaiming with a loud voice, "Who is worthy to open the scroll and break its seals?" And no one in heaven or on earth or under the earth was able to open the scroll or to look into it, and I began to weep loudly because no one was found worthy to open the scroll or to look into it.”

Chapter 4 had introduced us to a glorious picture of God on His throne. Around him are twenty-four thrones, and 24 elders. Proceeding from His throne are flashes of lightning and thundering. There is a sea of glass like crystal, lighted by the torches burning before Him. We see God being praised by all things, and we are awed at the sight.

Chapter 5 introduces the fact that there is a book, sealed with seven seals, in the hand of “Him who sat on the throne.” A search is made in heaven, and on earth, and even under the earth, for anyone worthy to open the book. None is found. It should be noted that even the elders, those sitting in God’s very presence, are not worthy. Obviously, just sinless perfection is not enough to grant the authority to open the book. Here John begins to weep bitterly, for no one can open the book.