The Church Is The Messianic Kingdom

I. The Prophet Amos and Bishop James on the Messianic Kingdom:

Amos:  “In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old: That they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the Lord that doeth this .” —Amos 9:11-12 

James: “Men and brethren, hearken unto me: Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets; as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. —Acts 15:13-17 

From the above companion texts, one sees clearly, from the very first, that James and the apostles (the whole of the Jerusalem council) understood the economy of the Church to be the fulfillment of Amos’ prophecy. 

Amos wrote in a time (760-750 B.C.) just prior to the northern kingdom of Israel being taken captive by the Assyrians (722 B.C.). His book is addressed to both the northern kingdom of Israel and the southern kingdom of Judah, e.g. as is seen by the references to Judah and Jerusalem (Amos 1:1-2). The twelve tribes, that were united under the rule of King David, had long past been divided (930 B.C.). And now, the unthinkable was about to happen. Because they had not completely surrendered to the lordship of Yahweh, God would uproot His chosen people by the hands of pagan nations. Amos is the first prophet to speak of this time of judgment as “the day of the LORD” (see 5:18, 20). The prophet paints a vivid picture when he quotes God as saying: “And I will destroy it” (Israel) “from the face of the earth; … And will sift the house of Israel among all nations,  As grain is sifted in a sieve;” (9:8-9). 

Yet, if they would repent the LORD assures them that, “I will not utterly destroy the house of Jacob,” (9:8). There were promises of great hope that “the LORD God of hosts will be gracious unto the remnant of Joseph” (5:4-6, 14, 15). (Note here the theme of the “remnant,” which is explained by Paul in Romans 11:1-5, 7). The promise is of the Messianic Kingdom established with a repentant remnant, and ruled over by the restored “house of David” (Amos 9:11-12). Consequently, the throne of David would reunite the twelve tribes “as in the days of old” (9:11), in a kingdom that would be eternal. Moreover, the result of this restored “tabernacle of David” would be that Israel’s rule would be extended over “Edom” (Edom is representative of Israel’s enemies) and “ALL the heathen;” or said another way – All Gentile nations! (See 9:12.) 

When this prophecy is paralleled with the observation of James (Ac 15:13-17), it becomes clear that the “tabernacle (house) of David” was re-established by Jesus, the Son of David (see Luke 1:32; Mt. 21:9 etc.), who resurrected from the dead to occupy the throne of His father David (see Lk. 1:32; especially Ac. 2:30 as it is compared with Ps. 132:11). And, further, that this rebuilding of David’s house was accomplished contemporaneously with God’s judgment upon Israel. A destruction and scattering that was presaged by the Assyrians and Babylonians, but completely carried out by the Romans in the generation of Jesus and His apostles (see Mt. 23:34-38 and 24:34). Of course this was accomplished in A.D. 70 by the Roman general Titus.

As we have already seen, the Lord’s promise to rebuild the house of David “as in the days of old” (9:11), has the reuniting of the twelve tribes of Israel in view—as they were during the reign of King David. This house was raised up on the Day of Pentecost A.D. 30 in the city of Jerusalem, when those who had been sifted throughout the habitable earth (by the Assyrians and Babylonians), along with those of Judah who were God’s remnant – God’s elect (Ro. 11:1-5, 7)— the Israel of Promise (Ro. 9:6-8; Ga. 4:22-31), as shown in Acts 2:9-11, ascend to Jerusalem from all points of the compass to be filled with the Holy Ghost, as the prophet Joel had foretold (Joel 2:28ff).

II. The Church is the Messianic Kingdom foretold in the Old Testament.

In a resent debate on eschatology I asked my Premillennial friend: “In your view, does Amos’ prophecy of the House of David being reinstated to rule over the world (as given in Amos 9:11-12), have the Messianic Kingdom in view?” My Premillenial friend answered “No”. 

My friend was good enough to provide a reason for his answer: “The Church, according to Paul, was a mystery to the Old Testament prophets, including Amos.” Then, my opponent proceeded to give his definition of “mystery” (Greek, mystârion): “a secret.” My friend, then, concludes from his definition that Amos could not have prophesied about the Church of Jesus Christ, because it was a “secret” kept from (not only him) but from all Old Testament Prophets. 

My friend’s, “reason” for arriving at his answer of “No” is in error, therefore, his answer of “No” is in error. My friend may have defined the English word “mystery” for English speaking people, but he has not grasped the meaning of the word either from the Hebrew nor the Greek. The Hebraic meaning of the word is: a veiled hint at God’s intentions for the future; the Hellenic meaning is: a truth revealed to the initiated, but hidden from the uninitiated. Because Paul (Ro 16:25-26) was a Hebrew writing to Greek speaking people, we may rightfully expect him to be employing the word mystârion in both Hebrew and the Greek senses. 

The reason to accept the definition I presented over my friend’s is hermeneutical: If the my friend’s definition is allowed, Holy Scripture (which states that God will do nothing, unless He reveals it first to the prophets) is violated. The prophet Amos writes it this way: “Surely the Lord God does nothing, unless He reveals His secret to His servants the prophets” (Amos 3:7). Now, dear reader, since the Church has maintained a presence in the earth for approximately 2,000 years, one of two things is true, if Premillennialism is correct, namely: 

1. Amos was wrong and is therefore disqualified as a true prophet—in which case the veracity of the entire Bible is brought into question. Or, 
2. Amos is a true prophet and the Church is not a work of God in the earth—in which case it is a work of the Devil. 

The puzzle to the objection being reviewed here, is that both the opposition and myself agree that Amos is a true prophet and that the Church is a true work of the Holy Spirit in the earth. 

It is clear to a blind man that Premillennialism’s problem in admitting that Amos 9:11-12 references the Messianic Kingdom of the House of David is Bishop James’ statement given to us by Luke the evangelist in Acts 15:13-18, where the Lord’s brother identified the Church as the Tabernacle (house) of David that has been rebuilt. Luke reports (and we believe Luke’s report) James saying: 

“Men and brethren, hearken unto me: Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets; as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. Known unto God are all his works from the beginning of the world.” 

Dear reader, if words mean anything at all, James is declaring, reasoning, that since the Gentiles have come into the blessings of the Church (Kingdom), the prophecy of Amos had come to fruition.

III. The prophets of the Old Testament prophesied of the Messianic Kingdom—which the churchmen of the New Testament identified as fulfilled in the Chruch.

The Prophet Jeremiah: In Jeremiah 31:31-34 the prophet foretold of a “New Covenant” that Yahweh would make with the “House of Israel” and with the “House of Judah.” According to the author of the book of Hebrews, this prophecy was fulfilled by Christ’s work on the cross (He 8:6-12 cf. Mt 26:28) and realized in the Church; which is the “House of Israel” and the “House of Judah.” That is to say: the covenant of Calvary was, indeed, made with Israel. Thus, the Israel of Promise was not rejected—only the Israel of Unbelief. The Church, therefore, is the covenanted Israel; the Gentiles have access only through a grafting process (Romans 11), or one could say: “adoption” (see Ro 8:15, 23; Ga 4:5; Ep 1:5). 

The Prophet Joel: In Joel 2:28-32 the prophet tells of a time when Israel would be restored in a Messianic Age. According to Joel, this would happen after a time of judgment. In this time of restoration the Spirit of God would be poured out upon “all flesh,” namely, the Jews and Gentiles alike (see verses 28 and 32). According to the Apostle Peter this prophecy began to be fulfilled on the day of Pentecost A.D. 30. It was established with the Israel of Promise, called by Joel (and Paul) “the remnant” (see Ro 11:1-5). ~ Therefore, the establishing of the Messianic Kingdom began on the day of Pentecost A.D. 30 as recorded in Acts 2 where Peter announces: “this is that spoken of by Joel …” (Acts 2:16) 

The Prophet Malachi: In Malachi 1:11-12 the prophet foretells of a time in the Messianic Kingdom when “in every place incense shall be offered” in the name of the LORD, “and a pure offering” would be offered. In verse 12, Malachi calls this pure offering the “table of the LORD”: 

“For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the Lord of hosts. But ye have profaned it, in that ye say, The table of the Lord is polluted; and the fruit thereof, even his meat, is contemptible.” —Malachi 1:11-12

v11 “And in every place.” The idea is: throughout the entire world. See the statement before: “My name shall be great among the Gentiles,” and the statement after: “For my name shall be great among the nations.” The “gentiles” and “nations” have all nations in view. 

v11 “Incense shall be offered unto my name.”  In this Messianic Kingdom, prayer to Yahweh would be a sweet smelling savor sent up from “among the Gentiles ... in every place.” 

v11 “And a pure offering.” In the Messianic Kingdom “a pure offering” will be made for trespasses and sins “among the Gentiles ... in every place.” ~ Throughout holy Scripture Jesus is shown as the “pure offering” for sin (see 2 Co 5:21). 

All Christians acknowledge the sacrifice of Christ on the cross: outside the walls of Jerusalem, at nine o’clock on the morning of Nisan 14, A.D. 30. To most, it is an event locked in space and time; but ... Malachi speaks of this “pure offering” (sacrifice) being executed “in every place.” Therefore, unlocked from space and time. Of what could Malachi have been speaking? The answer is, the Lord’s Supper. 

When Malachi wrote of the altar of Holocaust he spoke of it as “the table of the Lord” (see verse 12). In Hebrews 13:10-11 the author parallels the altar of holocaust to the Lord’s Table of the Christian Eucharist. This teaching is Pauline. For Paul wrote, accusingly, concerning those who would partake of the Eucharist and eat at a pagan feast, those things offered to idols: “You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the Lord’s table and of the table of demons,” he told them (1 Co 10:21). Paul, further, told the Christians that “... as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes.” (1 Co 11:26). Thus, through the weekly observance of the Eucharist (Ac 20:7-11) throughout the earth, it is declared that the Messianic Kingdom of the Davidic King is established. The “pure” (sinless-spotless) “offering” has been unlocked from time and space, and is now manifested in the breaking of the bread and the sharing of the Eucharistic cup (1 Co 11:26). 

In relation to this “pure offering” being offered “among the Gentiles ... in every place,” we should look to Romans 15:16 from the NASB. Here, when Paul writes of “ministering the Gospel,” he employs the Greek word “herourgounta” (used only here in the New Testament), which refers to ministering as a priest. Paul references his priestly functions in presenting the Gentiles as an offering to God. To understand his meaning, a comparison should be made with 1 Corinthians 10:17-18; which teaches that those who partake of the covenant meal of bread and wine take on a oneness with the sacrifice of Christ: just as those who partake of the sacrifice from the altar of holocausts (namely, the Old Testament’s Lord’s table) have an identity with the altar (namely, the sacrifice). Therefore, Paul sees himself functioning as a Christian priest, officiating at the Lord’s table of the Messianic Kingdom, as the communicants identify (vicariously) with the “pure offering” of Christ; Who is made present through the bread and the wine—“in every place.”

IV. The Old Testament Prophets Prophesied of the Church

One is left shaking one’s head at the insistence of Premillennialism’s adherents  that the prophets never saw nor prophesied of the Church (a charge often heard when debating eschatology). It is surprising to me that anyone with a modicum of reasoning ability would take such a barmy position.

So far this writing has proven:

1. That, according to James, the prophet Amos prophesied about the Church (Acts 1516-17 cf Amos 9:11-12);
2. That, according to Peter, Joel prophesied about the Church (Ac 2:16-21 cf Joel 2:28-32);
3. That, according to the author of Hebrews, Jeremiah prophesied about the Church (He 8:6-12 cf Je 31:31-34);
4. That, according to Paul, Malachi prophesied about the Church (Ro 15:16; 1 Co 10:17-18 cf Mal 1:11-12).

V. The Kingdom Teachings of Jesus 

1. Israel’s New Birth: John 3:7, “Marvel not that I said unto thee, Ye must be born again.” ~ Jesus informs Nicodemus (a ruler of the Jews) that they (the Israelites) must be born again. The Greek soi is the plural “you all.” Jesus is speaking past Nicodemus to the nation he represented. This New Birth took place on the Day of Pentecost, A.D. 30.
2. The Kingdom Is Present: Matthew 4:17, “Repent: for the kingdom of heaven is at hand.” ~ Jesus, according to Mark, came to Galilee, preaching the gospel of the kingdom of God, and saying, “The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel’” (Mk 1:14-15). In Matthew 12:28, Jesus would refer to His exorcisms and say, “... if I cast out demons by the Spirit of God, surely the kingdom of God has come upon you.” That the Kingdom was a present reality is a constant theme in the preaching of Jesus. 
3. The Gospel of the Kingdom (The Sermon on the Mount), Matthew chapters 5, 6 and 7. ~ The Sermon on the Mount is the King’s Kingdom Manifesto. 
4. The Our Father: Matthew 6:9-13. ~ Jesus teaches His disciples to pray for the Kingdom to come on the earth as it has come in Heaven. The rejection of the King did not postpone the establishing of His Kingdom. It was established in Heaven upon His return (Da 7:13-14 cf Re 12:5) and in the earth by His Church. Premillennialism’s position on the Kingdom of the Messiah is for a future age. In short, Jesus instructs His disciples to expect and prepare for the occupation of the earth; while most of evangelicalism, on the other hand, expects and prepares for the evacuation of the earth, and its surrender to the Antichrist. Which view reflects the teaching of Jesus?! 
5. Oneness of the Old and New Testament Church: Matthew 8:5-13. ~ In v10, referencing the Gentile Centurion, Jesus stated: “I have not found such great faith, not even in Israel,” then He states, “And I say to you that many will come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven. 12 But the sons of the kingdom will be cast out into outer darkness.” Those who come from the “east and west” references the Gentiles (represented here by the Centurion). Jesus also speaks, in this text, of “the sons of the kingdom” (verse 12): who will be cast out (of the Kingdom), “into outer darkness,” for their lack of faith. These “sons of the kingdom,” though descended from the patriarchs, are excluded from the Kingdom of Heaven for their rejection of Christ (see Romans ch. 11). Jesus uses the backdrop of the believing Gentile (verses 8, 9, 10) to demonstrate the future Jewish rejection, and Gentile acceptance, of His Kingdom (Mt 21:33-46).
6. VI. Announces the Establishing of the Messianic Kingdom: Matthew 11:1-6. ~ The faith of the Baptist had lapsed. He sent his disciples to Jesus to ask if He was, indeed, the Messiah. Jesus responded with a reference to Isaiah 35:2-6. This particular passage from Isaiah identifies the One who was to come, and establish the messianic age. Notice, Jesus uses Isaiah’s quote to answer the Baptizer’s question: “Then the eyes of the blind shall be opened, And the ears of the deaf shall be unstopped. Then the lame shall leap like a deer, And the tongue of the dumb sing. For waters shall burst forth in the wilderness, And streams in the desert.” (Isaiah 35:5-6). Compare to Jesus’ reply: “Go and tell John the things which you hear and see: The blind see and the lame walk; the lepers are cleansed and the deaf hear; the dead are raised up and the poor have the gospel preached to them.” Thus, Jesus identified His coming as establishing the Kingdom of the Messiah! 
7. VII. Elijah Had Already Come and Ushered in the Kingdom of the Messiah: Matthew 17:9-10. ~ The second coming of the prophet Elijah was expected “Before the coming of the great and dreadful day of the LORD” (Mal 4: 5)—a day that would mark the judgment of unbelieving Israel and the arrival of the Messianic Kingdom. When the disciples realize that Jesus was laying claim to messianic prerogatives (Mt 17:9-10) they ask him, “Why then do the scribes say that Elijah must come first?” Jesus answered them, “Elijah has come already,” (Mt 17:12). Before this event Jesus had stated clearly, concerning John the Baptist, “he is Elijah who is to come.” (Mt 11:14). 
8. VIII. Parable of the Good Seed and Tares: Matthew 13: 24-30, 37-34. ~ The part that is most important for us is the “harvest” of the tares and wheat. In verse 30 Jesus says: “Allow both to grow together until the harvest; and in the time of the harvest I will say to the reapers, ‘First gather up the tares and bind them in bundles to burn them up; but gather the wheat into my barn.’” A point that is inescapable is the thing Jesus said would be done first. First, the tares (children of the wicked one—v38) are to be gathered from the field (the world —v38). In v41 we are given Jesus’ commentary on v30; Jesus explains: “The Son of Man will send forth His angels, and they will gather out of His kingdom all stumbling blocks, and those who commit lawlessness;” then Jesus continues to say, “‘and will cast them into the furnace of fire;’” in that place there will be weeping and gnashing of teeth.” There is NO rapture spoken of by Christ in this passage. Instead of a rapture, there is a promised taking away of the wicked out of the kingdom—which is identified as the “world.” While this does not agree with the futuristic view of the Negative, yet it is in perfect agreement with all Jesus ever taught about the consummation of His kingdom. 
9. IX. Wicked, Taken in Judgement; Righteous, Left Behind: Matthew 24:37-42. ~ In Jesus’ analogy of the Days of Noah and the Coming of the Son of man, those taken from the field, bed and the grinding wheel are to be compared to those taken in judgement during the flood. Again, there is no rapture here, but a taking in judgement. 
10. The Tribulation Would Happen in Jesus’ Generation: Mathew 24:34. ~ No matter how fiercely the futurists attempt to wrest this text from its natural understanding it remains steadfastly sure.
11. XI. The Whole World Becomes the Kingdom of Heaven: Matthew 13:33. ~ The Gospel of the Kingdom is like leaven that is worked into society through the efforts of the Spirit-filled Church, until the whole world becomes the Kingdom of Heaven.
12. XII. A General Resurrection: John 5:28-29. ~ Jesus taught a general resurrection of the righteous and wicked at the same moment: as did Daniel  (Da 12:2) and Paul (Ac 24:15).

Amen

Apostolically Speaking,

☩Jerry L Hayes D.D.

The Church is the Israel of God

The new birth of Israel, foretold by the prophets and commanded by Jesus to Nicodemus, took place in Jerusalem on the day of Pentecost A.D. 30.  Israel was born a physical nation (Israel according to the flesh—1 Co 10:18) from Mount Sinai; so too, it was reborn a spiritual nation (the Israel of God—Ga 6:16) from Mount Zion (Jerusalem). 

When Jesus was in Jerusalem for the first temple cleansing (Jn 2:13-25), He clashed with Israel’s religious establishment. Here, He said, “Destroy this temple, and in three days I will raise it up.” (Jn 2:19). Jesus spoke two directionally: To His disciples He spoke of His resurrection, but to the Jews He spoke of a new Israel that He would raise from the dust and ashes of the old temple order. From the very first, the Jews had Him dead-to-rights: He was a revolutionary, working to bring down the Temple and all that IT stood for (Mt. 24:1-2), and to raise in its place His body—namely, His church. They watched Him choose twelve disciples—not 10, 20 or 30: twelve is the biblical number of government. His choice of twelve disciples presaged His purpose: namely, to establish a New Israel with the twelve disciples.

It is exactly to this purpose that Jesus tells Nicodemus (Jn 3:1-10) “ye must be born again” (v7). Notice the plural “ye” in v7.  Jesus was speaking beyond Nicodemus. He was speaking to all Israel as represented in Nicodemus—who was a prince of Israel, a member of the Sanhedrin. When he failed to understand Jesus’ meaning, concerning the new birth, the Lord asked him how this truth had escaped him since he was a “teacher” of Israel (v10). If Nicodemus had studied the prophets with his heart unveiled (2 Co 3:14-16), he would have known of the required new birth for the nation. The prophet Jeremiah had foretold of the new covenant, that resulted in knowing the LORD in a new way, which established His laws in the heart; he told of a relationship which removed (not just covered) sin (Je 31:31). Many prophets of the Old Testament foretold of Israel becoming a NEW CREATION in the Messianic Age (see Isaiah chapter 11). “Old things are passed away and behold, all things are become new” (2 Co 5:17). Jesus, when speaking of the consummation of the Kingdom, said, “Behold, I make all things new” (Rev.  21:5). In Israel’s new birth, that which was physical transforms into that which is spiritual.

Therefore, when Paul writes of the cultivated olive tree in Romans 11, it is an olive tree that was born again at Pentecost. I.e. the physical nation of Israel that was transformed into the spiritual nation of Israel. Thus, when the Gentiles were/are grafted into the tree (the Israel of God) they become the tree into which they are grafted.

The Cultivated Olive Tree

As we enter into this subject I would like to ask all who hold to a futuristic view of the Messianic Kingdom (i.e., all modals of Premillennialism): In your view, who (or what) is the cultivated Olive Tree of Romans 11:24? 

For if thou wert cut out of the olive tree which is wild by nature, and wert grafted contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be grafted into their own olive tree? —Romans 11:24

In a recent formal debate on this subject my opponent, when asked this question answered: “It represents the place of God’s blessings.” I would ask: Where does the Bible state such an interpretation of the Olive Tree? The truth of the matter is the Bible never gives such an interpretation of the Olive Tree.

The biblical answer to the above question is: Israel. We find this definition of the Olive Tree in Jeremiah 11:10-17 “... the house of Israel and the house of Judah have broken my covenant which I made with their fathers. 11 ... Behold, I will bring evil upon them, ...12 Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: ... 13 ... O Judah; and ... Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal. ... 15 What hath my beloved to do in mine house, seeing she hath wrought lewdness with many, ... 16 The Lord called thy name, A green olive tree,... 17 For the Lord of hosts, that planted thee, hath pronounced evil against thee, for the evil of the house of Israel and of the house of Judah, which they have done against themselves to provoke me to anger in offering incense unto Baal.” 

One does not need to ponder why my premillennialist friend did not give the proper, and biblical, answer, which is: Israel. Such biblical honesty is a luxury that the futurists can ill afford. If the biblical answer had been given, the debate would have been over in an instant. The conclusion of the matter would be this: The cultivated olive tree is the Remnant of Israel (Ro 11:1-5) who was the Israel of Promise; the wild olive branches are the Gentile believers who were/are grafted into Israel, therefore becoming Israel.

An unshakable proof that the Church is Israel is the 11th chapter of Paul’s letter to the Romans; from this chapter, we identify the “cultivated olive tree” as Israel. (See Romans 11:24 from the NKJV: “cultivated olive tree”; the Grk word is kallielaion: the garden olive as opposed to the wild olive.) Understandably, the premillennialists, can ill afford to agree—it would prove Israel to be the Church and the Church to be Israel. Ergo, if the “cultivated olive tree” is Israel and the Gentile believers are grafted into it, then all are Israel: Jews, who are the natural branches of the tree, and the Gentiles, who are grafted into the tree (Jer 11:16). Jeremiah identified Israel as the “cultivated” olive tree: notice, Israel is the “olive tree” that God, Himself, planted (Je 11:17), i.e. cultivated. When Jeremiah introduced Israel as the olive tree which God Himself planted, he, as did Paul, referenced branches being cut out of the tree (Israel) as an act of judgement (Je 11:16 cf. Ro 11:17-21); it should be clear to anyone with one eye and walking around sense that Paul is echoing Jeremiah’s reference to Israel as the olive tree. If this were not enough, a simple walk through Romans chapter 11 demonstrates the olive tree to be Believing Israel:

1. V1, Paul introduces his subject: Israelites;
2. Vv4-5, believing Israelites are the remnant;
3. Vv5-6, the believing Israelites (the remnant) are the “election of grace”;
4. V7, national Israel did not receive (the kingdom), but the “election of grace” did receive;
5. Vv16-17 the analogy of a tree is introduced for the Israelites that believed: I.e. the “remnant,” the “election of grace”; 
6. V17, Gentile believers are introduced as branches of a “wild olive tree” that are “grafted” into the “olive tree” which is an allegory for the Israelites that believed: i.e. the “remnant,” the “election of grace”;
7. V24, this olive tree is said to be a “cultivated” (kallielaion) olive tree (The Greek text correctly translated by the NKJV).

The above seven points, taken from Romans chapter 11, establishes the “cultivated olive tree” as Believing Israel. Therefore, the believing Gentiles are grafted into Believing Israel. So, then, ALL Christians are in the “cultivated olive tree” !  Which is Believing Israel !

When the futurists posit a distinction between the Gentile Believers and the Israel of God they violate everything Paul taught about Jewish and Gentile believers’ relationship. Ephesians 2:12ff being but one example:

That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: 13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. 14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; 15 Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; 16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: 17 And came and preached peace to you which were afar off, and to them that were nigh. 18 For through him we both have access by one Spirit unto the Father. 19 Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; 20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; 21 In whom all the building fitly framed together groweth unto an holy temple in the Lord: 22 In whom ye also are builded together for an habitation of God through the Spirit.—Ephesians 2:12-22 

Paul, writing to the Gentile Christians, states: “ye were” (before their new birth) “without Christ, being aliens” (not citizens) “from the commonwealth of Israel, and strangers from the covenants of promise”; however, since being grafted into the “cultivated olive tree” (Israel) they “are no more strangers and foreigners, but fellowcitizens” (of the commonwealth of Israel) “with the saints, and of the household of God.”

The Church Is Referenced As The Twelve Tribes

Adding, yet, another layer to our argument that the “Church is the Israel of God” is James (the Lord’s brother and first bishop of Jerusalem), who addresses the Church as the Twelve Tribes of Israel. He writes it this way: 

“James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.” —James 1:1

Thus, James (our Lord’s brother), is in total agreement with Paul in this matter:. Moreover, he identifies the Church as the “Tabernacle of David” rebuilt (Ac 15:16). James makes this observation when he learns, at the council of Jerusalem (Acts ch 15), from Paul and others that the Gentiles have been received into the “Commonwealth of Israel” and made “fellowcitzens.” This, then, is a periscope into why when James writes his catholic letter to the Lord’s church, he addresses them as “the twelve tribes”.

Paul: The Church is the Israel of God

Writing to the Galatians, Apostle Paul referenced the Church as the “Israel of God.” He wrote it this way:

“For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.” —Galatians 6:15-16

The Apostle to the Gentiles states clearly that it is not being Jew or Gentile that is important, but being a new creature in Christ Jesus.

It is evident that Galatians 6:15-16 (above) proves the thesis of this writing; 

A word should be said concerning the futurists’ attempt to twist this Pauline statement to their favor. They are fond of pointing out the English conjunction “and” in reference to the “Israel of God.” From this conjunction, the futurists aver that the “Israel of God” is something other than the Gentile church. Firstly, this assertion is not biblically allowed in the light of all Paul taught (especially in Eph. 2:12-22) about the Jewish and Gentile believers being ONE; Secondly, the futurists’ reference to the conjunction “and” is no proof at all, in that the Greek kai (which is, here, translated “and”) also means even and namely. Therefore, in the light of the Apostle’s universal teachings concerning the Jewish and Gentile believers (Ro. 2:28-29; 3:1-4; 4:9-19; 8:15; 9:6, 25, 27-23; 10:12; 11:1-36; 15:8-12, 27; 1 Co 10:11; 2 Co 3:14; Ga 3:7-18, 24-29; 4:5, 22-31; 6:15-16; Col 1:13,20, 27-28; 2:14; 3:11;4:3 cf. Ep 3:2-9; 2 Tim.1:3; He 8:6-13; Ja. 1:1; 1 Pt. 1:1; etc.), the ONLY way to understand “and” (Grk. “Kai”), from our text, is as “even” or “namely.” Thus, “kai epi ton Israâl tou theou” must be understood: “even the Israel of God” or “namely the Israel of God.” (“And,” is not an incorrect translation since it carries the meaning of ‘even” and “namely” when the context demands it.)

True Israel is faithful Israel, and only faithful Israel inherits God’s promises. Paul references them as the “remnant” and the “election of grace” (Rom 11:5). And faithful Israelites are those circumcised in their hearts, those who have trusted in the Messiah. The Apostle to the Gentiles wrote it this way: “For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:  But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God” (Rom 2:28-29). 

When Paul associated Abraham and the patriarchs with the “root” of the cultivated olive tree (Rom 11:16-17, TPT ) he was being consistent with his theme of all believers, Jews and Gentiles, being the descents of father Abraham (Rom 4:1-16): thus, the Israel of God. 

Since Abraham and the patriarchs are consecrated and set apart for God, so also will their descendants be set apart. If the roots of a tree are holy and set apart for God, so too will be the branches. 17 However, some of the branches have been pruned away. And you, who were once nothing more than a wild olive branch, God has grafted in—inserting you among the remaining branches as a joint partner to share in the wonderful richness of the cultivated olive stem. —Romans 11:16-17 TPT

Another Way of Saying It

We may present this truth yet another way: The Israel of God is comprised only of those who have faith in the only faithful Israelite who has ever lived—Christ Jesus. In fact Jesus was the true Israelite of whom all Israelites were but foreshadowings: E.g., Hosea 11:1 states, “When Israel was a Child, then I loved him, and called my son out of Egypt.” The Lord’s apostle, Matthew, identifies Hosea’s “Israel” as Jesus, when he writes, “ … the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: … When he arose, he took the young child and his mother by night, and departed into Egypt: And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son” (Matthew 2:13-15). Thus, all born as sons and daughters of Jesus Christ are born sons and daughters of Israel. By having faith in Jesus, the true Israelite, all believers can be reckoned as true Israelites. All who are united by faith to Jesus the Christ are the true “Israel of God” (Gal. 6:16).

Amen

Apostolically Speaking,

Bp. Jerry L Hayes D.D.

View the video version of this essay at: https://www.youtube.com/watch?v=tkq7Q71Ftbk&t=64s&ab_channel=BishopJerryLHayes

What Does Revelation 20:3 Mean by “Short Time”

 What Does Revelation 20:3 Mean by “Short Time” And Does It Have Any Bearing On The Debate Between Realized Millennialism and Premillennialism?

One of the sticky wickets of the debate between Realized Millennialism (also called Amillennialism) and Premillennialism is the subject of the time period between the end for the millennial, as indicated by Revelation 20:3, and the Second Coming of Christ. According to John, the millennium would end and Satan would be given a “short time” to worked upon the earth unhindered before the Coming of Christ; at which time he (Satan) will be destroyed by the brightness of Christ’s coming (2 Thess. 2:8).  It seems to be assumed by most everyone that salvational history will continue up to Christ’s return. So, then, the question is asked: How is it that the millennial kingdom of Christ will “end” before the Return of Christ? 

The biblical response to that question is in how the apocalyptic language uses the Greek words for time (chronos and kairos). These two words have the same meaning, both of which may be (and are) translated as time or season (Strong’s Gk. #’s 5550 and 2540 respectively). The New American Standard Bible (NASB) translates chronos in Revelation 20:3 as time. In fact, of the 24 respected English translations polled, chronos is translated time 21 times, and season 3 times for Revelation 20:3.

When attempting to understanding John’s use of the word “time” in Revelation 20:3, we should see Revelation 12:14. Following, are the two texts juxtaposed:

Revelation 12:14 NASB, But the two wings of the great eagle were given to the woman, so that she could fly into the wilderness to her place, where she *was nourished for a time, times, and half a time, away from the presence of the serpent.

Revelation 20:3 NASB, and he threw him into the abyss, and shut it and sealed it over him, so that he would not deceive the nations any longer, until the thousand years were completed; after these things he must be released for a short time.

It is accepted by most all exegetes of Holy Scripture that apocalyptic language requires its own particular interpretation in that it is mostly allegorical in its presentation, and therefore, also, in its interpretation. The book of Revelation is an allegorical writing from beginning to finish. It is a book of symbols. This is announced in the very first verse of chapter one: “…signified it by his angel unto his servant John:”. The word “signified” is the Greek “esâmanen” from “sâmainō” (St’s G#4591); this word is from sâgma, meaning “a sign.” This very word is used by John (our author of Revelation) three other times: all three in his Gospel. Two reference a covert saying concerning the death of Christ (Jn 12:33 and 18:32) and one referencing a covert saying concerning the death of Peter (Jn 21:19). The point, not to be overlooked, is that in all places John employed “sâmainō” (signify, signified, signifying) he indicated a cryptic sign, a covert indicator of an event. So, here in the very first sentence of his Apocalypse he informs his readers that the things he was about to write were but “signs” of realities and not necessarily the realities themselves.

The word “time’ from Revelation 12:14 (cf Da. 12:7) is to be understood in an apocalyptic sense, as too is the word “time” from Revelation 20:3; this is true because of the allegorical nature of Revelation (Re 1:1, See the previous paragraph.). The phrase “time, times, and a half time” is one way in which the Apocalypse indicates 3 1/2 years: 42 months—Re 11:2 & 5; 1260 days—11:3, 12:16; time, times, and half a time— 12:14 (cf Da 12:7), all reference the same period of time. Therefore, in apocalyptic speak the word “time” indicates one year. 

When we bring this understanding to the phrase “short time” (Grk, mikron chronon) of Revelation 20:3, it is very reasonable to ascertain the period of Satan’s unhindered effect on the earth as a short year; or a little less than a year. In the political climate of the 21st century, and technology being what it is, one can understand how much havoc can be released upon the planet in such a short period of time. 

The point of my line of reasoning is that the possible difference in time between the end of Satan’s release and the Second Coming of Christ is negligible, and therefore a moot point for the debate between Realized Millennialism and Premillennialism.

Amen

Apostolically Speaking,

Bp. Jerry L Hayes D.D.

The Millennium of Revelation 20:1-6 Is A Symbolic Period of Time

The Millennium is representative of a long period of time which encompasses the Church Age and terminates a short time before the end of salvational history.

The text to be considered: 

Revelation 20:1-6, And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. 2 And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, 3 … , that he should deceive the nations no more, till the thousand years should be fulfilled: …  4 … : and I saw the souls of them that were beheaded for the witness of Jesus, … , and which had not worshipped the beast, … ; and they lived and reigned with Christ a thousand years. 5 But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. 6 Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.

The millennium is only mentioned one time in Scripture: Revelation 20:1-6 (given above). The Greek of that text reads “chila etâ.” Chila (a thousand) and etâ (years). Our word (millennium) comes to us from the Latin: mille (thousand) and annum (year). The in-house debate is whether or not the reference to a thousand years (of Re 20:1-6) is to be understood symbolically (as this essay contends) or literally (as the Dispensationalists contend). 

Since our text (Re 20:1-6) is the sole mention of a millennial reign of Christ, it falls under the stipulations of interpretation which state that no scripture is of any private interpretation (2 Pt 1:20). Therefore, this solitary text must be subjected to the multitude of other texts, of the same genre, that will help to interpret what this text is intending. Moreover, our text is found in an apocalyptic document that (as all apocalyptic writings) is covert, not overt, in nature. Therefore, Revelation is a book of symbols where almost nothing is what it seems to be, on the surface. 

The Origin of a Literal 1,000 Year Kingdom on Earth

An early Christian heretic by the name of Cerinthus was an Egyptian Jewish Christian who brought with him from Alexandria Egypt several false teaching that he dissimulated throughout Palestine and Asia Minor. Among these heresies was that the earth was created by a lesser god and not by the Almighty, that all matter was evil (in this he was a proto-gnostic), he was the first to introduce a logos christology (he taught that the logos came upon Christ at his baptism and left him while on the cross), that Jesus was the natural son of Mary and Joseph, and the teaching that there would be a future 1000 year period where believers will live in carnal pleasure and have 1000 years of marriage festivals. Cerinthus was a contemporary of Saint John. According to early Christian writers John wrote his Gospel and Epistles to combat Cerinthus’ teachings.

Revelation: A Book of Symbols

The very first verse of Revelation sets the tone and nature of the document: “The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John:” (bolding and underlining mine). Here, the word “signified” is the Greek “esâmanen” from “sâmainō” (St’s G#4591); this word is from sâgma, meaning “a sign.” This very word is used by John (our author of Revelation) three other times: all three in his Gospel. Two reference a covert saying concerning the death of Christ (Jn 12:33 and 18:32) and one referencing a covert saying concerning the death of Peter (Jn 21:19). The point, not to be overlooked, is that in all places John employed “sâmainō” (signify, signified, signifying) he indicated a cryptic sign, a covert indicator of an event. So, here in the very first sentence of his Apocalypse he informs his readers that the things he was about to write were but “signs” of realities and not necessarily the realities themselves.

Millennium As A Sign (sâgma)

The great numbers (in Revelation) dealing with the number “1000” such as the 200 million man army of Revelation 9:16, and the 10,000 x 10,000, and thousands of thousands about the throne in Revelation 5:11, are to be compared to Daniel 7:10 where the 100,000,000 and the 1,000,000 represent the same number. Therefore, all these numbers are rhetorical and represent a number that is so great it is uncountable. 

Therefore, to pull the number 1000 from its apocalyptic environment of symbolism, and insist on its literalness, is questionable exegesis—to say the least. It is especially so, when all other passages on the Messianic Kingdom (when interpreted expositor-ally) would suggest a figurative meaning for the thousand year reign of the Messiah.

It is important to acknowledge that the number 1000 is a multiple of the number 10 to the third power: written as 103. Ten (10) is the biblical number for the work/price of redemption (Re. 2:10; 5:11; also see Ge. 18:32; 24:10, 22; 31:7; Ex 26: on, 16; 34:28), while three (3) is the biblical number of confirmation (De. 17:6; 19:15). In that 1000 is a multiple of the number of redemption by the number of confirmation we are informed, in a way that only the Apocalypse could, that the number 1000 represents the period of time that the Lord of the universe takes to totally redeem creation (however long that time might be). Therefore, the thousand year reign of Christ (the Messiah) does not have a literal thousand years of 365 (or 360) days in view; rather it is apocalyptic language for a long period in which Christ (the Messiah) is working through His saints, to bring the consummation of salvation upon/into the created universe. At the end of this time Jesus will physically return from heaven onto the earth. It is none other than the apostle Peter who states this clearly. When speaking of Christ, Peter says: “whom heaven must receive until the times of restoration of all things, which God has spoken by the mouth of all His holy prophets since the world began.” (Ac 3:21).

Furthermore, to insist on the literalness of the number 1,000 from a book of symbols does violence to biblical exegesis. It is beyond strange that so many insist on a literal interpretation of the 1,000 year reign, and then use that as a standard by which to force a literal interpretation on all the Kingdom passages—no matter how that application may do violence to expository exegesis.

To make the symbolism of Revelation’s numbers clear, permit me to offer the following: 

• The number three (3) is used throughout the book of Revelation to represent witness (i.e. confirmation): see 6:6 (… three measures of barley for a penny; …); 8:13 (And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth …!); 9:18 (By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, … .); 11:9 (And they … shall see their dead bodies three days and an half, … .); 16:19 (And the great city was divided into three parts, … .); 21:13 (On the east three gates; on the north three gates; on the south three gates; and on the west three gates.). 
• Throughout the book, John employs the number seven (7) to represent completeness and the number of covenant: see 2:1 (Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;); 3:1 (And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars;); 4:5 (and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.); 5:1 (And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.); 5:5 (And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.), 6 (And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.); 8:2 (And I saw the seven angels which stood before God; and to them were given seven trumpets.); 8:6 (And the seven angels which had the seven trumpets prepared themselves to sound.); 10:3 (And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. (See v4)); 11:13 (… and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven.); 12:3 (… and behold a great red dragon, having seven heads …, and seven crowns upon his heads.); 13:1 (And I … saw a beast rise up out of the sea, having seven heads … .); 15:1 (And I saw …, seven angels having the seven last plagues; for in them is filled up the wrath of God.), 6 (And the seven angels came out of the temple, having the seven plagues, … .), 7 (And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, … .), 8 (… and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.); 16:1 (And I heard a great voice out of the temple saying to the seven angels, … .); 17:1 (And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, … :), 3 (… and I saw … a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns.), 7 (And the angel said unto me,… I will tell thee the mystery … of the beast … which hath the seven heads and ten horns.), 9 (And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth.), 10 (And there are seven kings: … .), 11 (And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition.); 21:9 (And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb's wife.). 
• In the book of Revelation the number ten (10) represents the work/price of redemption: see 2:10 (… behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.); 5:11 (And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands;) — see Ge 18:32 (And he said, Oh let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there. And he said, I will not destroy it for ten's sake.); 24:10, 22 (And the servant took ten camels of the camels of his master, and departed; for all the goods of his master were in his hand: and he arose, and went to Mesopotamia, unto the city of Nahor. … 22, And it came to pass, as the camels had done drinking, that the man took a golden earring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold;); 31:7 (And your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me.); Exodus 26: on, 16; 34:28 (And he was there with the Lord forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments.) — also see Revelation 12:3 (And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads.); see also Revelation13:1; 17:3, 7, 12, 16 where the ten (10) horns of the beast speak of false redemption. 
• In Revelation, the number twelve (12) represents government: see 7:5, 6, 7, 8 (Of the tribe of Juda were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand. 6 Of the tribe of Aser were sealed twelve thousand. Of the tribe of Nephthalim were sealed twelve thousand. Of the tribe of Manasses were sealed twelve thousand. 7 Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand. 8 Of the tribe of Zabulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand.); 12:1 (And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars:); 21:12, 14, 16, 21 (And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel: … v14, And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb. … v16, And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal. … v21, And the twelve gates were twelve pearls: every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass.); 22:2 (n the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.). 
• Any multiple of the above numbers (i.e. 3, 7, 10, or 12) is an extension of the number’s principal meaning. 
• The “one-third” (1/3) of Revelation is a prophetic rhetorical one-third: see 8:7, 8, 9, 10, 11, 12 (The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up. 8 And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became blood; 9 And the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed. 10 And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters; 11 And the name of the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter. 12 And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise.); 9:15, 18 (And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. .. v18, By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths.). 
• When Revelation speaks of “one hour” a short time is being indicated: see 17:12 (And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast.); 18:10 (Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come.); 18:17, 19 (For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off, … v19, And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate.). 
• Similarly, when the book of Revelation uses a time of 1000 years a long period is being referenced: see 20:2, 3, 4, 5, 6, 7 (And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, 3 And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. 4 And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. 5 But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. 6 Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years. 7 And when the thousand years are expired, Satan shall be loosed out of his prison (And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, 3 And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. 4 And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. 5 But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. 6 Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years. 7 And when the thousand years are expired, Satan shall be loosed out of his prison,). 
• The number three and one half (3 1/2) appears in different forms in the book of Revelation: 3 1/2 half in 11:9 (And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves.); 42 months in 11:2 (But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months.), 13:5 (And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months.); 1260 days in 11:3 (And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.), 12:6 (And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days.); time, times, and a half a time in 12:14 (And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent.), see Daniel 7:25 (And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.). This number is a conventional apocalyptic symbol for any limited period of unrestrained wickedness.

The Time Stamp

Our text gives us a “time stamp” for the beginning of the millennium. It begins at the binding of Satan, “And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years.” (v2)

To begin this section on The Time Stamp I will put forth a question to the opponents to our view: According to Luke 10:17-19; Matthew 12:28-29//Mark 3:27//Luke 11:20-22, did Jesus teach that Satan was bound at the time of His (Jesus’) earthly ministry?

Above, I asked a very important question concerning the binding of the Devil, I gave certain Scripture references that demonstrate the binding of Satan during the earthly ministry of Christ. In the parable of the Strong Man, Jesus taught that a Strong Man’s house cannot be broken into and his goods spoiled, unless he is first bound (Mk 3:27//Lk 11:20-22). Of course, in this teaching Jesus is likening Satan to the Strong Man and Himself as the One Stronger who comes and binds the Strong Man of the world in order to spoil his goods. Matthew records this teaching of Christ even more plainly: 

“But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you. Or how can someone enter a strong man’s house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house.” —Matthew 12:28-29

When the binding of the Strong Man is compared to the binding of Satan during the millennium, the likeness is more than stunning: The binding of Satan during the millennium is a qualified binding so that the nations of the world would be free to obey the Gospel. The same is true with the binding of the Strong Man in Jesus’ parable. Luke 10:17-18 sheds further light on this “binding of Satan”: Here, the seventy return from their mission and report to Christ saying, “Lord, even the devils are subject unto us through thy name.” To which Jesus replied, “I beheld Satan as lightning fall from heaven.”  Jesus said, “But if I with the finger of God cast out devils, no doubt the kingdom of God is come to you” (Lk. 11:20). It is truly difficult to see how the connection between this event (of Christ and the Seventy [Lk 10:9, 17-18 cf 11:20-22]) and Revelation 20:1-6 is missed by those who insist on a literal 1,000 years.

Having presented the question (According to Luke 10:17-19; Matthew 12:28-29//Mark 3:27//Luke 11:20-22, did Jesus teach that Satan was bound at the time of His (Jesus’) earthly ministry?) to an opponent in a recent formal debate, I must say that I was surprised when my friend answered “No.” My friend denied that Satan was bound during the earthly ministry of Christ.

The reasons for his “no” answer (which I will soon present) are impossible to square with an honest exegesis of the texts I presented. 

From the above texts the following is clear: 

1. The Seventy reported that evil spirits (devils) were subjected to them through the “name” of Jesus;
2. Jesus declared that He had witnessed the “fall” of Satan from his position in the heavens and that, as a consequence: power was given to the disciples over all the power of the enemy; 
3. that Jesus is the “man” who entered the Strong man’s (Satan’s) house (world) and spoiled his goods (Satan had boasted to Christ that the world and all its wealth and kingdoms were his to give to whomsoever he would [Mt 4:9])— after Christ’s victory in the wilderness all that changed; 
4. the KINGDOM of Christ (Messiah) had come, because the “strong man” was bound; 
5. “He” (Christ, the one who bound the strong man) plunders his property (the world). 

My friend’s reasons for denying the binding of Satan are three embarrassments to the futurists: 

1. If bound during the ministry of the Messiah the King, then no need to be bound again at the cross ~ Nowhere have I said that Satan was not bound until the cross.
2. Casting out devils was no sign that Satan was bound because the “sons” of the Jews cast out devils as well ~ My friend misreads Matthew 12:27. Jesus is not saying that the Jews actually exorcise demons; He is merely uncovering the hypocrisy of the Jews who believed (or, at least, professed) that they too cast out demons. (The only biblical reference to Jewish exorcists is the “seven sons of Sceva.” [Ac. 19:11-20]) The Seventy were amazed that demons were ACTUALLY subject to them through the authority of the King. This implies that for all the exorcisms of the Jews — it was all a sham, until the Messiah came — then, demons were bound, for true and real. Jesus referenced this as proof that the KINGDOM had arrived in the person of the King (Mt 12:28-29). 
3. Satan is not bound (says my friend); only when he meets the “finger of God” is he cast out of a person.~ This is most likely the weakest of the three reasons my friend gave for Satan not being bound during the earthly ministry of Christ (Messiah). This reason ignores most all the information given in the texts I introduced: a. Satan had fallen; b. not only did the King cast out devils, but also His disciples (the subjects of His Kingdom), thus, c. Satan’s subjugation was not only to the King, but also to His KINGDOM. Thus, the “finger of God” reference by Christ (Messiah) was to demonstrate with what ease demons are dispatched in the Kingdom of the Messiah (Christ). 

During the debate mentioned, my friend attempted to muddy the water concerning the word “signify” (Greek, “esâmanen”) from Revelation 1:1. Our purpose for introducing this all-important word from the Apocalypse is not lost on what other meanings it may have, but on the method it was used by John. 

The Futurists pretend to be able to to use the same hermeneutic for all Scripture, whether the genre is historic, prophetic, epistolic or apocalyptic. However, to interpret symbolic literature one must posses the code which is most alway presented within the text itself. Otherwise, in the case of the Revelation, one would wander aimlessly inside the mysterious labyrinth, amid thunderings, lightnings, blasting trumpets, terrifying voices; earthquakes, hailstones; demon locusts, diabolic frogs, dragons, wounded and bleeding Lambs, beheaded corpses crying for revenge, galloping horses: first white, then the red, followed by the black, then the pale; here, a woman bright and radiant—there another lustful and drinking blood; here a man eating a book—there a man weeping over a book unopened; here, an altar with four horns which speak; there, great birds with the flesh of kings in their beaks—all within a thick disorienting smoke. 

What Should This Biblical Teaching Be Labeled? 

Our readers will note that I have not introduced any theological label for this biblical position; but most would identify it as Amillennialism. However, since the term amillennial means no millennium, it is a misnomer for the biblical theology it represents, in that the Bible does teach a millennium—just not a literal one. A more correct term would be Realized Millennialism.

Answering A Major Object to Realized Millennialism

While, in this short essay we cannot answer all questions and objections to the subject of a figurative 1,000 year reign of Christ, we can, and should address the most common one. The most common objection: “If the church age is the millennial reign of Christ how is it that Satan is bound?” 

This question (which I have discussed above) comes from Revelation 20:2-3, where John informs his readers that Satan would be bound during the 1,000 years of the Messiah’s rule. Considering the wickedness that has been recorded in the last two millennia, it is difficult for one to understand how it is that the “great Dragon” could have been bound all this time.

The important point to recognize is that the “binding” is a qualified “binding.” Although the metaphors of a “chain,” and “seal” are used, one is warned against taking these items literally; after all, this is a book of symbols. John tells his readers (Re 20:3) that the “binding” was to restrain Satan from deceiving the nations “till the thousand years were finished.” Therefore, the “seal” placed upon him was a prohibition from hindering the spread of the Gospel of the Kingdom. This binding is, most likely, referenced by the apostle Paul when he wrote to the church at Thessalonica: “And now you know what is restraining, that he may be revealed in his own time. For the mystery of lawlessness is already at work; only He who now restrains will do so until He is taken out of the way. And then the lawless one will be revealed, whom the Lord will consume with the breath of His mouth and destroy with the brightness of His coming.” (2 Th 2:6-8 NKJV). 

No doubt, it is this very restraint that is spoken of by Christ in Mark 3:27, where he said: “No one can enter a strong man’s house and plunder his goods, unless he first binds the strong man. And then he will plunder his house.”

Jesus had, indeed, entered into Satan’s house (see Matthew 4:1-11 where Satan demonstrates his authority over the earth) and was prepared to spoil it. Moreover, the language of Luke 10:18 and 11:20-22 represents the Messiah restraining the devil to take his goods. From the words of Christ, found in the two texts from Luke, we may be assured that Satan was bound, cast down, and overcome so that the kingdom of the Messiah could be established. 

We have observed that the 1,000 year reign of Christ is only mentioned once in the entire Bible. Now, that the millennium is mentioned but once (in 6 verses only) does not indicate an unimportance, or that it should be ignored. But it does raise the question of: 

Why should the multitude of texts, on the subject of the kingdom of the Messiah, be understood from a literal perspective of a single text from a biblical book of symbols?

This question becomes very important, when it is observed that the literal view of the 1,000 years demands a reinterpreting of all other kingdom passages, and does violence to expository exegesis. 

It seems much more practical to understand the odd, minute, and isolated passage (namely, Revelation 20:1-6) on the Messianic Kingdom, in the light of the clear and voluminous texts on the same subject. 

If the more pragmatic approach is taken (i.e. the great volume of clear teachings of the prophets, Jesus, and the apostles, that the Church is, indeed, the Messianic Kingdom), then the odd, minute, and isolated text of Revelation 20:1-6 would not be understood literally, but would, of necessity, be interpreted symbolically. Thus, the thousand year reign of Christ would be understood to be a figurative number, which represents a long period in which Christ (through His Church) will rule and reign on the earth. It would seem, then, that most of the misunderstanding of end-time and Kingdom theology has sprung from this inverted way of interpreting this particular text. To take any given number (in this case the number 1,000) from a document where numbers are employed, throughout, in a highly figurative manner, and assign to that number a literal meaning, seems to be a harsh breaking with apocalyptic context altogether, to say nothing of the very nature of apocalyptic literature.

The Injury To Holy Scripture Caused By the Literal Understanding 

While having a discussion with a teacher (from a leading denomination) on the literal position concerning the millennium he referenced the texts of end-time prophecy as  pieces of a “jigsaw puzzle” that must be assembled “without the reference picture on the box.” This is EXACTLY the problem with the literalists’ view (called Premillennial Dispensationalism). To my friend, and those of his ilk, prophetic texts of the end-time do not lay out flat and smooth, but are all disconnected and confused. They lack a master picture, or code, to bring them together. My friend suggested that one must see the big picture of God’s plan (in his/her mind) in order to put the “jigsaw puzzle” together. The problem is that that picture may be different in different person’s fantasies. (For this reason the Literal Premillennialists have as many scenarios of the end time as they have teachers.) These texts appear disjointed to the Premillenaialists because of their refusal to interpret the 1,000 years of Revelation 20:2-6 within its context of apocalyptic literature, which is symbolic in nature. When the symbolism of the 1,000 years is removed, much of end time prophecy is torn into separate pieces (as pieces of a “jigsaw puzzle”) that they attempt to piece back together: Daniel’s 70 weeks is violently torn into two separate pieces of their “jigsaw puzzle,” because the 70th week of the prophecy MUST be yet in the future (in their view); the resurrection of the dead is fiercely torn into two separate parts of their “jigsaw puzzle” and flung a thousand years form one another; Israel and the Church are brutally separated into separate pieces of their “jigsaw puzzle”, because the Kingdom of the Messiah MUST be yet future (in their view). All this confusion because of a literal view of the 1,000 years of Revelation 20:2-6. Once this kingpin text is interpreted figuratively, all end-time prophecy lays straight and flat: All of Dispensational Premillennialism’s “jigsaw puzzle” pieces meld into one homogenous picture.

The Summary

So far, in order to establish the biblical teaching of Realized Millennialism this writing has focused on four points: (1) the binding of Satan during the earthly ministry of Christ as signaling the beginning of the millennium, (2) the Greek word, “esâmanen” and the manner it was employed by the apostle John, demonstrating the symbolic nature of the entire book of Revelation which contains the only reference to the 1,000 years reign of Christ, (3) the unreasonableness  of forcing all of eschatological texts into the mold of a literal interpretation of Revelation 20:1-6 that is located within a symbolic book of the Bible, and (4) the violence done to Holy Scripture by the forced ripping apart of Daniel’s 70 Week prophecy, the general resurrection of the dead, and the taring apart of the the body of Christ by making Israel and the Church two separate entities.

Dear reader, it is my prayer that by reading my thoughts, presented here, you will have been edified and further grounded in Realized Millennialism.

Amen

Apostolically Speaking,

Bp. Jerry L Hayes

View the video version of this essay at: https://www.youtube.com/watch?v=BBgEy1rqZRM&ab_channel=BishopJerryLHayes