Reasons to Believe in Jesus by Eric Lyons, M.Min. Kyle Butt, M.Div.

 

  http://apologeticspress.org/APContent.aspx?category=10&article=5192

Reasons to Believe in Jesus

by	Eric Lyons, M.Min. Kyle Butt, M.Div.

Wars often come and go. Battles are won and lost. Businesses are bought and sold. Nations rise and fall. Scientific discoveries are made on a daily basis. These and other pertinent events influence human history in a myriad of interesting ways. But none of them is as influential as a powerful personality. Real history is written in names: Napoleon, Stalin, Hitler, Gandhi, Marx, Washington, Lincoln. After all, it is people who make wars, start businesses, forge new nations and cause their collapse. The events instigated by people are by-products of their personalities interacting with their surroundings, other people, and their ideas. In all of human history, one name, one Man, has risen to the top of every list of influential personalities—Jesus Christ.
Because of His influence, the life and teachings of Jesus have been more closely scrutinized than any life in human history. This scrutiny has resulted in a number of different reactions. Some have concluded that Jesus was a liar who deceived countless thousands of people in the time in which He lived, and billions since. Some have approached a study of His life with an attitude of skepticism, only to arrive on the other side of their spiritual and intellectual journey as firm believers in the deity of Christ. A number of people have chosen the middle ground, in which they acknowledge that Jesus was an amazing teacher and a good man, but they deny that He was the Son of God.
Though Jesus has been the most analyzed Person ever to walk the Earth, still the most common response to the life of Jesus is simply apathy. It seems the majority of the billions of people who have lived since the early first century have approached the Person of Jesus neither intently nor earnestly. They have given little attention to the details of His life. Sadly, if most people who have lived since the death of Jesus Christ were asked what they thought about Him, they would have to respond, “I don’t know. I’ve never really given Him much thought.”
What about you? Have you given the Person of Jesus serious thought? If not, we humbly ask you to look carefully at the evidence for Jesus’ divine nature. If you are a follower of Jesus and call yourself a Christian, do you know why? What do you say to others when they ask you why you call yourself after Jesus Christ and live according to His will? What proof can you offer that demonstrates Jesus was God incarnate?

Two Primary Reasons for unbelief in Jesus

People have rejected Jesus as the Heaven-sent, virgin-born, prophesied Messiah ever since He walked the Earth. Recall, for example, at the beginning of Jesus’ ministry how He entered the synagogue in His hometown of Nazareth and read publicly from the Old Testament book of Isaiah:

The Spirit of the Lord is upon Me, because He has anointed Me to preach the gospel to the poor; Hehas sent Me to heal the brokenhearted, to proclaim liberty to the captives and recovery of sight to the blind, to set at liberty those who are oppressed; to proclaim the acceptable year of the Lord (Luke 4:18-19, emp. added).

Following this reading, Jesus closed the book, sat down, and “began to say to them, ‘Today this Scripture is fulfilled in your hearing’” (4:21). Though the Jews initially marveled and questioned how the promised Messiah could actually be the son of a carpenter in Nazareth, upon further hearing, they “rose up and thrust Him out of the city…that they might throw Him down over the cliff” (4:28). This encounter was only the beginning of instances in which countless individuals rejected Jesus. Though some would come to believe in Him, most did not.
The majority of people in the world today reject Jesus as Lord and God for two primary reasons. First, millions refuse to accept Jesus as God-incarnate because they reject the notion of God altogether. If God does not exist then Jesus never existed as “the Word…God” Who stepped out of eternity and “became flesh and dwelt among us” (John 1:1,14). It makes no sense to contend that Jesus is “the Christ, the Son of the living God” (Matthew 16:16, emp. added), if God is dead. If a supernatural, eternal, omniscient, omnipotent, living spirit Being is merely a figment of the imagination of man, the first-century Jesus of Nazareth was delusional at best and a liar at worst. In considering this fundamental reason for the rejection of Jesus, Christians must prepare themselves to defend the primary proposition that “We believe Jesus is God-Incarnate, which is possible because we know God exists.” We are not suggesting using circular reasoning to defend the deity of Christ; rather we are acknowledging the basic fact that Christ could not be God, if God does not exist. Therefore, a person can ultimately come to the conclusion that Jesus is “my Lord and my God” (John 20:28) only if he first knows that God, indeed, exists. [NOTE: See our article titled “7 Reasons to Believe in God” (2014) for a discussion of why mankind can (and should) come to the logical conclusion that God exists. See also the “Existence of God” category at apologeticspress.org.]
Second, it would be futile to defend the supernatural nature of Jesus as depicted in the Bible without first recognizing the fact that many reject the Bible altogether as a supernatural revelation from God to man. Billions of non-Christians around the world may believe in some sort of god, but they still discount the Bible as being inspired by the Creator. Most unbelievers admit that Jesus of Nazareth lived, but they reject Jesus, the Christ, as He is revealed in both the Old and New Testaments. The fact is, however, if an all-knowing, all-powerful God exists (and there is ample proof that He does; cf. Romans 1:20), then such a God could easily inspire a book that would help mankind come to know “that Jesus is the Christ, the Son of God” (John 20:31), “the Savior of the world” (John 4:42; 1 John 4:14). So what is the proof that the Bible is of supernatural origin? Why should an honest truth-seeker come to the conclusion that the Bible is the special revelation from the God of the Universe? In short, the main, overarching reason that the Bible can be demonstrated to be of divine origin is because the Bible writers were correct in everything they wrote—about the past, the present, and even the future—which is humanly impossible. [For more information on the inspiration of the Bible, see our article titled “3 Good Reasons to Believe the Bible is from God” (2015). See also the “Inspiration of the Bible” category at apologeticspress.org.]
The two primary reasons for the rejection of Jesus as the Son of God are thus shown to be false. By taking these criticisms and turning them on their heads, they actually provide the first two foundational pillars for belief in Christ—(1) God exists and (2) the Bible is His Word. The next sensible question to ask is, “What evidence does the Bible give for the deity of Jesus?”

Jesus Fulfilled the Old Testament Messianic Prophecies

While it is true that most people’s lives can only be chronicled after they have lived them, the life of Jesus was miraculously chronicled (by divine inspiration) long before He arrived on Earth. Such Messianic prophecies are proof of both the divine inspiration of the Bible as well as the divine nature of Jesus. The reason that Jesus, the apostles, and the New Testament prophets spent so much of their time teaching and preaching from the Old Testament Messianic prophecies is because Jesus was proven to be the Christ by His fulfillment of these prophecies (cf. Luke 24:25-26,44; Acts 8:30-39).
Jesus fulfilled in minute detail over 300 prophecies that relate to the coming of the Messiah. Space prohibits a listing of all of these prophecies, but a representative sampling is appropriate. The Messiah was to be born in Bethlehem in Judea (Micah 5:2) of a virgin (Isaiah 7:14; cf. Genesis 3:15—“her Seed”). He would be a descendant of Abraham, Isaac, Jacob, and Judah (Genesis 22:18; 26:4; 49:10; Numbers 24:17). He was to be a regal monarch (Psalm 89:3-4; Isaiah 9:6-7; Psalm 110:1) and at the same time a suffering servant (Isaiah 53). He was to be betrayed by a friend (Psalm 41:9) for 30 pieces of silver (Zechariah 11:13). The Lord’s Ruler would come into Jerusalem riding on the foal of a donkey (Zechariah 9:9). He would be buried with the rich (Isaiah 53:9). During His suffering, His clothes would be distributed to those who cast lots for them (Psalm 22:18). His attackers would pierce Him (Zechariah 12:10). Even though His physical suffering would be severe, His bones would not be broken (Psalm 34:20). And in spite of His death, His physical body would not experience decay (Psalm 16:10). This small sampling of precise prophetic details is only a fraction of the many Old Testament prophecies that exist. The prophecies were specifically designed to be an efficient mechanism by which the Jewish community could recognize the Messiah when He arrived.
When all of the pieces of the Messianic puzzle are put together, one individual stands out as the only person who fulfilled every single prophecy in minute detail—Jesus Christ. The life and activities of Jesus Christ as recorded in the New Testament documents brilliantly blend the theme of a regal monarch and a suffering servant into one magnificent portrait of the triumphant Jesus Who was the sacrificial Lamb at His death on the cross, and Who became the triumphant Lion of Judah in His resurrection from the grave. The lineage of Jesus Christ is meticulously traced in order to show that He qualified as the Seed of Abraham, of Isaac, of Jacob, of Judah, and of David (Matthew 1; Luke 3:23-38). The narrative detailing His birth verifies that He was indeed born in Bethlehem of Judea, from which city the Messiah would arise (Luke 2:1-7). The birth narrative also intricately portrays the pre-existence of Jesus before time began, fulfilling the prophecy that the Messiah existed before King David (Matthew 1:18-25; cf. 22:41-46; John 1:1-5,14). Furthermore, Jesus did, in fact, enter Jerusalem riding on the foal of a donkey (Matthew 21:1-11).
The New Testament narratives depicting the death of Jesus Christ verify that Jesus was betrayed by His friend and sold for exactly 30 pieces of silver (Matthew 24:14-16). At His death His bones were not broken, soldiers cast lots for His garments, and His side was pierced with a spear (John 19:33-37; Matthew 27:35). During His suffering, He was numbered with the transgressors as Isaiah 53 predicted by being crucified between two thieves, and at His death He was buried in the tomb of a wealthy man as was also foretold (Matthew 27:57). This type of verification could continue for many pages. The life of Jesus Christ of Nazareth, as depicted in the New Testament documents, was designed to fulfill the Messianic prophecies of the Old Testament.
Due to this overwhelming congruence of the life of Jesus Christ with the predictive Messianic prophecy of the Old Testament, some have suggested that Jesus was an imposter who was able, by masterful manipulation, to so artificially organize His life as to make it look like He was the Messiah. Such a contention cannot be reasonably maintained in light of the fact that many of the prophecies were far beyond His control. Obviously, it would be impossible for a person to arrange who his ancestors were or where he would be born. Furthermore, it would be near impossible to coordinate events so that He could make sure that He was crucified among thieves, while also buried in the tomb of a rich man. How could the betrayal price of Judas be manipulated by Jesus? And how, pray tell, would Jesus have managed to arrange it so that soldiers cast lots for His clothing? The idea that Jesus manipulated all of these events to make it appear as if He was the Messiah not only is indefensible, but it also speaks to the fact that Jesus obviously was the fulfillment of the Old Testament, Messianic prophecies.
Others have objected to Jesus as the Messiah based on the idea that the New Testament documents are not reliable, and were artificially concocted to describe things that Jesus never really did. This objection also falls flat in light of the actual evidence. It cannot be denied that the New Testament has proven itself to be the most reliable book in ancient history (along with the books of the Old Testament). When it records people, places, and events that are checkable using archaeological means, those people, places, and events invariably prove to be factual and historic. Again, the abundant evidence verifies that the New Testament is accurate and factual. Many of the Messianic prophecies documented in the New Testament do not describe anything inherently miraculous. There was nothing miraculous about Jesus being buried in a rich man’s tomb. Nor was there anything miraculous about Jesus riding into Jerusalem on the foal of a donkey, or being betrayed by His friend for 30 pieces of silver. These events are, if not ordinary, at least very plausible, everyday events that theoretically could have happened to anybody. And yet, due to the fact that such everyday events had been predicted about the Messiah hundreds of years before the arrivalof Jesus, the fulfillment of the events becomes one of the most amazing miracles recorded in the Bible. It is no wonder that Jesus, the apostles, and the early church used fulfilled Messianic prophecy as one of their foundational pillars of proof for the deity of Christ.

Jesus Worked Miracles

In view of the fact that miracles have served as a confirmation of God’s revelation since time began (Exodus 4:1-9; 1 Kings 18:36-39; Mark 16:20; Hebrews 2:3-4), it should be no surprise that “when the fullness of time had come” (Galatians 4:4), and the promised Messiah, the Son of God, came to Earth for the purpose of saving the world from sin (Luke 19:10), that He would confirm His identity and message by performing miracles. Centuries before the birth of Christ, the prophet Isaiah foretold of a time when “the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped…. [T]he lame shall leap like a deer, and the tongue of the dumb sing” (35:5-6). Although this language has a figurative element to it, it literally is true of the coming of the Messiah. When John the Baptizer heard about the works of Christ, he sent two of his disciples to Jesus asking if He was “the Coming One” of Whom the prophets spoke. Jesus responded to John’s disciples by pointing to the people whom He had miraculously healed (thus fulfilling Isaiah’s Messianic prophecy), saying, “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” (Matthew 11:4-5; cf. Mark 7:37). Jesus wanted them to know that He was doing exactly what “the Coming One” was supposed to do (cf. Isaiah 53:4; Matthew 8:17), and what the Jews expected Him to do—perform miracles (John 7:31; cf. John 4:48; 1 Corinthians 1:22).
In a sense, Jesus’ miracles served a different purpose than those wrought by Moses, Elijah, or one of the New Testament apostles or prophets. Unlike all other miracle workers recorded in Scripture, Jesus actually claimed to be the prophesied Messiah, the Son of God, and His miracles were performed to prove both the truthfulness of His message and His divine nature. Whereas the apostles and prophets of the New Testament worked miracles to confirm their message that Jesus was the Son of God, Jesus performed miracles to bear witness that He was, in fact, the Son of God. In response to a group of Jews who inquired about whether or not He was the Christ, Jesus replied,

I told you, and you do not believe. The works that I do in My Father’s name, they bear witness of Me…. I and My Father are one.… If I do not do the works of My Father, do not believe Me; but if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him (John 10:25,30,37-38).

Similarly, on another occasion Jesus defended His deity, saying, “[T]he works which the Father has given Me to finish—the very works that I do—bear witness of Me, that the Father has sent Me” (John 5:36). While on Earth, Jesus was “attested by God…with miracles and wonders and signs which God performed through Him” (Acts 2:22, NASB). And, according to the apostle John, “Jesus did many other signs in the presence of His disciples, which are not written in this book; but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name” (John 20:30-31, emp. added). As would be expected from the One Who claimed to be God incarnate (cf. John 1:1-3,14; 10:30), Scripture records that Jesus performed miracles throughout His ministry in an effort to provide sufficient proof of His divine message andnature.

Jesus’ Signs Were Many and Varied

Mankind is expected to believe that Jesus is the Son of God not because He performed one or two marvelous deeds during His lifetime. To the contrary, the Gospel accounts are saturated with a variety of miracles that Christ performed, not for wealth or political power, but that the world may be convinced that He was sent by the Father to bring salvation to mankind. As Isaiah prophesied, Jesus performed miracles of healing (Matthew 8:16-17). He cleansed a leper with the touch of His hand (Matthew 8:1-4) and healed all manner of sickness and disease with the word of His mouth (cf. John 4:46-54). One woman who had a hemorrhage for 12 years was healed immediately simply by touching the fringe of His garment (Luke 8:43-48). Similarly, on one occasion after Jesus came into the land of Gennesaret, all who were sick in all of the surrounding region came to Him, “and begged Him that they might only touch the hem of His garment. And as many as touched it were made perfectly well” (Matthew 14:34-36; Mark 3:10). Generally speaking, “great multitudes came to Him, having with them the lame, blind, mute, maimed, and many others; and they laid them down at Jesus’ feet, and He healed them” (Matthew 15:30, emp. added). “He cured many of infirmities, afflictions...and to many blind He gave sight” (Luke 7:21, emp. added). Even Jesus’ enemies confessed to His “many signs” (John 11:48).
Jesus not only exhibited power over the sick and afflicted, He also showed His superiority over nature more than once. Whereas God’s prophet Moses turned water into blood by striking water with his rod (Exodus 7:20), Jesus simply willed water into wine/grape juice (oinos) at a wedding feast (John 2:1-11). He further exercised His power over the natural world by calming the Sea of Galilee during a turbulent storm (Matthew 8:23-27), by walking on water for a considerable distance to reach His disciples (Matthew 14:25-43), and by causing a fig tree to wither away at His command. Jesus’ supernatural superiority over the physical world (which He created—Colossians 1:16) is exactly what we would expect from One Who claimed to be the Son of God.
Jesus performed miracles that demonstrated His power even over death. Recall that when John the Baptizer’s disciples came to Jesus inquiring about His identity, Jesus instructed them to tell John that “the dead are raised” (Matthew 11:5). The widow of Nain’s son had already been declared dead and placed in a casket when Jesus touched the open coffin and told him to “arise.” Immediately, “he who was dead sat up and began to speak” (Luke 7:14-15). Lazarus had already been dead and buried for four days by the time Jesus raised him from the dead (John 11:1-44). Such a great demonstration of power over death caused “many of the Jews who had come to Mary, and had seen the things Jesus did” to believe in Him (John 11:45).

Jesus Rose from the Dead!

Jesus’ own resurrection from the dead was the climax of all of His miracles, and serves as perhaps the most convincing miracle of all. Indeed,Jesus was “declared to be the Son of God with power…by the resurrection from the dead” (Romans 1:4, emp. added). The New Testament book of Acts stresses the fact of Jesus’ resurrection almost to the point of redundancy. Acts 1:22, as one example, finds Peter and the other apostles choosing an apostle who was to “become a witness” of the resurrection of Christ. Then, on the Day of Pentecost, Peter insisted in his sermon to the multitude that had assembled to hear him that “God raised up” Jesus and thus loosed Him from the pangs of death (Acts 2:24). And to make sure that his audience understood that it was a physical resurrection, Peter stated specifically that Jesus’ “flesh did not see corruption” (Acts 2:31). His point was clear: Jesus had been physically raised from the dead and the apostles had witnessed the resurrected Christ. [Other passages in Acts which document that the central theme of the apostles’ preaching was the bodily resurrection of Christ include Acts 3:15; 3:26; 4:2,10,33; 5:30; 10:40-43; 13:30-37; 17:3,31-32.] Furthermore, the entire chapter of 1 Corinthians 15 (especially verse 14) verifies that the preaching of the apostle Paul centered on the resurrection of Christ.

Jesus Worked Wonders that are Not Being Duplicated Today

What’s more, neither the modern alleged “faith healer” nor the 21^st-century scientist is duplicating the miracles that Jesus worked while on Earth 2,000 years ago. Pseudo-wonder workers today stage seemingly endless events where willing participants with supposed sicknesses appear and act as if they are being healed of their diseases by the laying on of hands. Nebulous aches and pains and dubious illnesses that defy medical substantiation are supposedly cured by prominent “faith healers” who simultaneously are building financial empires with the funds they receive from gullible followers. Oral Roberts, Benny Hinn, and a host of others have made many millions of dollars off of viewers who naively send them money without stopping to consider the real differences between the miracles that Jesus worked and what they observe these men do today.
Jesus went about “healing every sickness and every disease” (Matthew 9:35). His miraculous wonders knew no limitations. He could cure anything. Luke, the learned physician (Colossians 4:14), recorded how He could restore a shriveled hand in the midst of His enemies (Luke 6:6-10) and heal a severed ear with the touch of His hand (Luke 22:51). He healed “many” of their blindness (Luke 7:21), including one man who had been born blind (John 9:1-7). He even raised the dead simply by calling out to them (John 11:43). What modern-day “spiritualist,” magician, or scientist has come close to doing these sorts of things that defy natural explanations? Who is going into schools for the blind and giving children their sight? Who is going to funerals or graveyards to raise the dead? These are the kinds of miracles that Jesus worked—supernatural feats that testify to His identity as the Heaven-sent Savior of the world.

Other Proofs of Jesus’ Deity

Jesus Never Sinned

When God instructed the Israelites to sacrifice the Passover Lamb, He explained that the animal must be without spot or blemish. The lamb could not be lame, have a disease, or be too old. Only a “perfect” sacrifice would be acceptable. As our Passover Lamb, Jesus provided the perfect sacrifice (1 Corinthians 5:7). His perfection was not outward in His flesh, but was the inward perfection of a sinless life. Peter, one of Jesus’ closest followers, wrote that Christians have not been redeemed “with corruptible things, like silver and gold…but with the precious blood of Christ, as of a lamb without blemish and without spot” (1 Peter 1:19). The Hebrews writer explains that Jesus was tempted in every point just as we are, yet Jesus remained “without sin” (4:15).
Though many of Jesus’ enemies who attacked Him while He was on Earth, and many who attack Him still today, have accused Jesus of sinning, they have failed miserably to give a single instance of wrong doing. Jesus’ bold and unanswered challenge continues to ring across the centuries: “Which of you convicts Me of sin?” (John 8:46). The answer to that question for almost 2,000 years has been a resounding, “No one.” Every honest-hearted person who looks at the personality of Jesus, and compares it to his or her own, must admit that the Christ possesses a confidence in His own sinlessness that is beyond that of any mere human. While it may be true that cult leaders or other arrogant humans claim to be sinless, having never made a moral misstep, it is rather easy to show actions in their lives that prove them to be wrong. In fact, is it not the moral leaders who admit their own weaknesses who are the most admired? Yet, Jesus could not admit any moral failings, because He had none. He explained to His enemies, “Yet you have not known Him [God], but I know Him. And if I say ‘I do not know Him,’ I shall be a liar like you; but I do know Him and keep His word” (John 8:55). Jesus’ moral perfection speaks volumes about His divinity.

Jesus Forgave Sins

Suppose a man who murdered his neighbor had lived a guilt-ridden life for years. Finally, he decided to tell one of his friends what he had done so many years before. The friend listened carefully and said, “You are a murderer, but I forgive you, don’t worry any more about it.” What good would it do for the man’s friend to forgive him? For a person who was unrelated to the crime, and has no official authority to forgive the crime, means nothing. We understand that forgiveness can only be offered by a person who has been wronged, or who has the official authority to forgive others. That is why the fact that Jesus presumed to forgive sins is so amazing.
In Mark 2, we find the story of a paralyzed man who was lowered into a room in front of Jesus. Jesus looked at the man and said, “Son, your sins are forgiven you” (Mark 2:5). Many of those within earshot of Jesus’ statement were appalled at His pronouncement. They demanded (byway of rhetorical question): “Who can forgive sins but God alone?” (Mark 2:7, emp. added). And they were right: no one but God can forgive sins, which was Jesus’ point. If He had the power to cause the paralyzed man to walk, He also had the power to forgive his sins. And if He had the power to forgive his sins, and no one can forgive sins but God, then Jesus must be God. The fact that Jesus demanded (and demonstrated) that He had the power personally to forgive any person of all sins, sets Him apart from any other character in human history.

Jesus Accepted Worship

The Bible reveals time and again that God alone is to be worshiped (Exodus 20:3-5; 2 Kings 17:34-36; Acts 14:8-18). The Bible also reveals that man must refrain from worshipping angels. When the apostle John fell down to worship before the feet of the angel who had revealed to him the message of Revelation, the angel responded, saying, “See that you do not do that. For I am your fellow servant, and of your brethren the prophets, and of those who keep the words of this book. Worship God” (Revelation 22:9, emp. added; cf. Revelation 19:10). Angels, idols, and humans are all unworthy of the reverent worship that is due only to God. As Jesus reminded Satan: “It is written, ‘You shall worship the Lord your God, and Him only you shall serve’” (Matthew 4:10, emp. added).
Unlike good men and good angels who have always rejected worship from humanity, Jesus accepted worship. If worship is to be reserved only for God, and Jesus, the One “who knew no sin” (2 Corinthians 5:21), accepted worship, then the logical conclusion is that Jesus believed that He was Deity. Numerous times the Bible mentions that Jesus accepted worship from mankind. Matthew 14:33 indicates that those who saw Jesus walk on water “worshiped Him.” John 9:38 reveals that the blind man whom Jesus had healed, later confessed his belief in Jesus as the Son of God and “worshiped him.” After Mary Magdalene and the other women visited the empty tomb of Jesus, and the risen Christ appeared to them, “they came and held Him by the feet and worshiped Him” (Matthew 28:9). When Thomas first witnessed the resurrected Christ, he exclaimed, “My Lord and my God” (John 20:28). Later, when Jesus appeared to the apostles in Galilee, “they worshiped Him” on a mountain (Matthew 28:17). A few days after that, his disciples “worshiped Him” in Bethany (Luke 24:52). Time and again Jesus accepted the kind of praise from men that is due only to God. He never sought to correct His followers and redirect the worship away from Himself, as did the angel in Revelation or the apostle Paul in Acts 14. Nor did God strike Jesus with deadly worms for not redirecting the praise He received from men as He did Herod, who, when being hailed as a god, “did not give praise to God” (Acts 12:23).
Jesus once stated during His earthly ministry, “[A]ll should honor the Son just as they honor the Father. He who does not honor the Son does not honor the Father who sent Him” (John 5:23; cf. 5:18; 10:19-39). While on Earth, Jesus was honored on several occasions. His followers worshiped Him. They even worshiped Him after His ascension into heaven (Luke 24:52). Unlike good men and angels in Bible times who rejected worship, Jesus unhesitatingly received glory, honor, and praise from His creation. Truly, such worship is one of the powerful proofs of Jesus’ deity (cf. Revelation 5).

Did Jesus Deny He Was God?

In spite of all the evidence presented thus far, some have suggested that Jesus did not claim to be divine. They contend that He simply believed He was a prophet, but not the Messiah who was the Mighty God (Isaiah 9:6). They rest their case on passages that, simply put, they have misinterpreted. Briefly notice the following two examples.
On one occasion, a wealthy young man ran to see Jesus and asked Him, “Good teacher, what shall I do that I may inherit eternal life?” Jesus responded by saying, “Why do you call me good? No one is good but One, that is, God” (Mark 10:17). According to the skeptical view, Jesus is denying that He is God. But a closer look at Jesus’ comment reveals just the opposite to be the case. Notice that Jesus never denies that He is the “good teacher.” He simply makes the comment that there is only one Who is truly good, and that is God. Thus, if the young man’s statement is true that Jesus is the “good teacher,” and there is only one Who is “good” and that is God, then Jesus must be God.
On another occasion, Jesus prayed to the Father: “And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent” (John 17:3). Supposedly, by calling the Father, “the only true God,” Jesus excluded Himself from being Deity. There are at least two main problems with this interpretation of Jesus’ statement. First, it would contradict numerous other passages in the Gospel of John. In fact, the primary point of the book is to testify to Jesus’ deity. Second, the verse can be better understood in light of the fact that Jesus was not contrasting Himself with the Father; He was contrasting the many false, pagan gods with Jehovah, the only true God. Furthermore, if Jesus’ reference to the Father being “the only true God” somehow excludes Jesus from being Deity, then (to be consistent) Jesus also must be disqualified from being man’s Savior. Jehovah said: “Besides me there is no savior” (Isaiah 43:11; cf. Hosea 13:4; Jude 25). Yet, Paul and Peter referred to Jesus as our “Savior” several times in their inspired writings (Ephesians 5:23; Philippians 3:20; 2 Timothy 1:10; 2 Peter 1:1,11; 2:20; etc.). Also, if Jesus is excluded from Godhood (based on a misinterpretation of John 17:3), then, pray tell, must God the Father be excluded from being man’s Lord? To the church at Ephesus, Paul wrote that there is “one Lord” (4:4), and, according to Jude 4 “our only Owner and Lord” is “Jesus Christ.” Yet, in addition to Jesus being called Lord throughout the New Testament, so is God the Father (Matthew 11:25; Luke 1:32; Acts 1:25) and the Holy Spirit (2 Corinthians 3:17). Obviously, when the Bible reveals that there is only one God, one Savior, one Lord, one Creator (Isaiah 44:24; John 1:3), etc., reason and revelation demand that we understand the inspired writers to be excluding everyone and everything—other than the members of the Godhead.

Conclusion

Almost 2,000 years ago, a zealous Jew by the name of Saul fought against Christianity with all his might. He believed Jesus Christ to be a fraud and His followers to be deluded. He chased them from city to city, imprisoning them, and participating in their deaths. Then Saul saw “the light.” Jesus appeared to Him and Saul realized the horrible mistake He had made. Saul’s honest heart was so impressed by the evidence available to him that he converted to Christianity and became a powerful force in spreading the Gospel.
And so today, those who come to the person of Jesus Christ with open and honest hearts find powerful evidence to believe He is God. He fulfilled all the Old Testament prophecies regarding the Messiah. He performed many different kinds of miracles to validate His message. He predicted His own death and resurrection. He accepted worship. He lived a morally perfect, sinless life. And he boldly demanded that He had the power on Earth to forgive sins. When a person follows all of this evidence to its correct conclusion, he or she will bow before Jesus the Christ and proclaim, just as the apostle Thomas did, “My Lord and My God” (John 20:28).

[NOTE: For more information about the nature of Christ, see our book Behold! The Lamb of God or visit the “Deity of Christ” section of our Web site www.apologeticspress.org. Also, to learn what the Bible teaches regarding how to receive the free, gracious gift of salvation that Jesus made possible, see our free e-book Receiving the Gift of Salvation at apologeticspress.org/PDF-books.aspx.]

REFERENCES

Butt, Kyle and Eric Lyons (2015), “3 Good Reasons to Believe the Bible is from God,” Reason & Revelation, 35(1):1-5,8-11, January, http://www.apologeticspress.org/APContent.aspx?category=13&article=5089&topic=102.
Lyons, Eric and Kyle Butt (2014), “7 Reasons to Believe in God,” Reason & Revelation, 34[10]:110-113,116-119, October, http://apologeticspress.org/apPubPage.aspx?pub=1&issue=1175.

Abortion and Evolution by Wayne Jackson, M.A.

http://apologeticspress.org/APContent.aspx?category=9&article=352

Abortion and Evolution

by	Wayne Jackson, M.A.

A common argument popularly employed in defense of the theory of evolution—especially in years past—is the “recapitulation” principle. Technically known as “ontogeny [individual development] recapitulates [repeats] phylogeny [evolution of the species],” it suggests that in the growth of the human fetus during the nine-month gestation period, the major stages of evolutionary history are repeated in a miniature fashion.
The argument is quite obsolete, and thus many evolutionists decline to employ it in today’s world of biotechnical sophistication. More than a third of a century ago, George Simpson of Harvard, in concert with his colleagues, conceded that: “It is now firmly established that ontogeny does not repeat phylogeny...” (Simpson, et al., 1957, p. 352, emp. in orig.).
Be that as it may, evolutionists are not above resurrecting this defunct argument whenever they feel it suits their purpose. A case in point is that of the prominent astronomer Carl Sagan, widely known for his PBS television series Cosmos. In April 1990, Dr. Sagan and his wife, Ann Druyan, produced a piece for the weekly Parade magazine. Therein the authors contended for the ethical permissibility of human abortion on the ground that the fetus, growing within a woman’s body for several months following conception, is not a human being. The conclusion drawn, therefore, was this: The killing of this tiny creature is not murder.
What was the basis of this assertion? Without overtly saying so, Sagan and Druyan argued their case by subtly suggesting the concept of embryonic recapitulation. Progressively, they described the development of the fertilized human egg in terms of “a kind of parasite” that eventually begins to look like a “segmented worm.” Further alteration reveals “gill arches” like that of a “fish or amphibian.” Supposedly “reptilian” features become apparent subsequently, which later give way to “mammalian...pig-like” traits. By the end of two months, the creature resembles a “primate but is still not quite human” (1990, p. 6).
The argument thus employed is wholly specious, has long been discredited, and graphically reveals the current desperation of those humanists who disregard the sanctity of human life.

REFERENCES

Sagan, Carl and Ann Druyan (1990), “The Question of Abortion,” Parade Magazine, April 22.
Simpson, G.G., C.S. Pittendrigh and L.H. Tiffany (1957), Life: An Introduction to Biology (New York: Harcourt, Brace & Company).
[EDITOR’S NOTE: For more on embryonic recapitulation, see Reason & Revelation, September 1994.]

Award For Children’s Literature That Pushes Homosexuality by Kyle Butt, M.Div.

http://apologeticspress.org/APContent.aspx?category=7&article=3745

Award For Children’s Literature That Pushes Homosexuality

by	Kyle Butt, M.Div.

At the beginning of November, 2010, Associated Press staff writer Hillel Italie wrote an article titled, “Kids’ Book Prizes to Include Gay and Lesbian Award.” In that article, Italie wrote: “An award for gay and lesbian literature will be included in the American Library Associations annual announcement of children’s prizes, a list which features the prestigious and influential Caldecott and Newbery medals” (2010). The award will be called the Stonewall Award and will be issued to “English-language works for children and teens of exceptional merit relating to the gay, lesbian, bisexual and transgendered experience” (Italie, 2010).

It is a sad day in our country when a sinful lifestyle such as homosexuality is lauded as deserving an award for those who portray it in a favorable light. One wonders why stop at awards for homosexuality. Should there be an award for the “best” children’s book that portrays bestiality in a favorable light? Are we expecting an adultery or a polygamy award soon? Should we look for an award that lauds the merits of prostitution, pedophilia, or necrophilia? Our nation’s acceptance and promotion of homosexuality is extremely sinful (1 Corinthians 6:9-10; Romans 1:26-27), and completely illogical. Furthermore, notice that homosexuals and those who wish to teach the sinful lifestyle are aiming their teaching where it they make the most impact—at our children.

Recently, I did an informal survey of 57 people, mostly teens, in the Lord’ church. The survey contained some standard questions about morality. For instance, one statement was: “Premarital sex is ethical if two people plan to get married.” Fifty-six said that it was not ethical, and one did not know. Notice that 56 of these young people understood in this instance the biblical stance on premarital sex (1 Corinthians 6:18). The statement immediately preceding the one on premarital sex was: “Homosexual behavior is always unethical, even between two people who are committed to each other.” Only 47 of the young people agreed with this statement, four disagreed and five said they did not know. Almost 20% of the young people polled did not understand the biblical position that all homosexual behavior is wrong. And this was a very conservative group of young people, judging by their answers to other questions.

As the Lord’s Church, we simply must be teaching our young people that all forms of homosexuality are sinful. At Apologetics Press, we have attempted to empower parents and teachers with an excellent resource specifically designed for this: Does God Love Michael’s Two Daddies? But whether you use that resource, the Bible, other books, or various other materials, this is not a subject that can be avoided. Mark it down: the homosexual community is trying to expose your children to their agenda at the earliest possible age. If we do nothing to combat their teaching, we can only expect our young people to grow up with distorted views about the sin of homosexuality.

REFERENCE

Italie, Hillel (2010), “Kids’ Book Prizes to Include Gay and Lesbian Award,” http://news.yahoo.com/s/ap/20101101/ap_on_en_ot/us_books_library_prize/print.

To Galilee or Jerusalem? by Eric Lyons, M.Min.

http://apologeticspress.org/AllegedDiscrepancies.aspx?article=730&b=Luke

To Galilee or Jerusalem?

by Eric Lyons, M.Min.

Three times in the gospel of Matthew, the writer recorded where certain disciples of Jesus were instructed to meet the Lord in Galilee after His resurrection. During the Passover meal that Jesus ate the night of His betrayal, He informed His disciples, saying, “After I have been raised, I will go before you to Galilee” (Matthew 26:32). Three days later, on the day of Jesus’ resurrection when Mary Magdalene and the other women came to the empty tomb of Jesus, Matthew recorded how an angel told them to notify the disciples of Jesus’ resurrection, and to tell them exactly the same thing they were told three days earlier: “He is going before you into Galilee; there you will see Him” (28:7). Then, only three verses later, as the women were on their way to inform the disciples of Jesus’ resurrection and the message given to them by the angel, Matthew recorded how Jesus appeared to them and said: “Rejoice!… Do not be afraid. Go and tell My brethren to go to Galilee, and there they will see Me” (28:9-10). Sometime thereafter, “the eleven disciples went away into Galilee, to the mountain which Jesus had appointed for them,” and “worshipped Him” (28:16).
According to Matthew, Jesus unquestionably wanted to meet with His disciples in Galilee following His resurrection. However, some skeptics and sincere Bible students have asked why, according to Luke, Jesus met with His disciples in Jerusalem (24:33-43), and then commanded them to stay there until they were “endued with power from on high” (24:49). Does Luke’s account contradict Matthew’s? According to one Bible antagonist,

Matthew, Mark, and John have Jesus saying the disciples are to rendezvous with him in Galilee, northern Israel, about three days journey away. In contradiction to this, Luke’s two books—The Gospel of Luke and The Book of Acts, have Jesus planning to rendezvous in Jerusalem….
In the real world, people cannot be in two places at the same time, and to claim otherwise is to be caught up in a contradiction…. The Bible, like the cheating husband, has been caught in a contradiction, exposed as a liar, and therefore can’t be trusted to tell the truth (Smith, 1995).

Is the skeptic right? Is the Bible at fault in this instance? Does it place the same people in two different places “at the same time”? Where exactly did Jesus intend to meet with His disciples—in Galilee or Jerusalem?
The truth is, Jesus met with His disciples in both places, but He did so at different times. One of the reasons so many people allege that two or more Bible passages are contradictory is because they fail to recognize that mere differences do not necessitate a contradiction. For there to be a bona fide contradiction, not only must one be referring to the same person, place, or thing in the same sense, but the same time period must be under consideration. If a person looks at a single door in the back of a building and says, “That door is shut,” but also says, “That door is open,” has he contradicted himself? Not necessarily. The door may have been shut at one moment, but then opened the next by a strong gust of wind. Time and chronology are important factors to consider when dealing with alleged errors in the Bible.
Consider another illustration that more closely resembles the alleged problem posed by the skeptic. At the end of every year, the professional and managerial staff members at Apologetics Press travel to Birmingham, Alabama, for a two-day, end-of-the-year meeting. Suppose the Executive Director reminds us of this event three days beforehand, saying, “Don’t forget about our meeting in Birmingham beginning Thursday,” and then calls our homes on the morning of the meeting as another reminder, saying, “Don’t forget about our meeting today in Birmingham.” Would someone be justified in concluding that our Executive Director had lied about the meeting if, on that Thursday morning, all of the staff members at Apologetics Press (including the Executive Director) showed up at work in Montgomery, and carried out some of the same tasks performed on any other workday? Not at all. Actually, on the day the staff at Apologetics Press leaves for the end-of-the-year meeting, it is common for everyone to work until about 10:30 a.m., and then depart for the meeting in Birmingham. If someone asked whether we went into work in Montgomery on Thursday, one honestly could say, “Yes.” If someone else asked if we traveled to Birmingham on Thursday for a 2-day meeting, again, one could truthfully say, “Yes.” Both statements would be true. We met at both places on the same day, only at different times.
Similarly, Jesus met with His disciples both in Jerusalem and in Galilee, but at different times. On the day of His resurrection, He met with all of the apostles (except Thomas) in Jerusalem just as both Luke and John recorded (Luke 24:33-43; John 20:19-25). Since Jesus was on the Earth for only forty days following His resurrection (cf. Acts 1:3), sometime between this meeting with His apostles in Jerusalem and His ascension more than five weeks later, Jesus met with seven of His disciples at the Sea of Tiberias in Galilee (John 21:1-14), and later with all eleven of the apostles on a mountain in Galilee that Jesus earlier had appointed for them (Matthew 28:16). Sometime following these meetings in Galilee, Jesus and His disciples traveled back to Judea, where He ascended into heaven from the Mount of Olives near Bethany (Luke 24:50-53; Acts 1:9-12).
None of the accounts of Jesus’ post-resurrection appearances contradicts another. Rather, each writer supplemented what a different writer left out. Jesus may have appeared to the disciples a number of times during the forty days on Earth after His resurrection (cf. 1 Corinthians 15:1-7), while the New Testament writers mentioned only the more prominent instances in order to substantiate the fact of His resurrection.
Still, one may ask, “Why did Jesus command His apostles to ‘tarry in the city of Jerusalem’ on the day of His resurrection until they were ‘endued with power from on high’ (Luke 24:49), if He really wanted them to meet Him in Galilee?” Actually, it is an assumption to assert that Jesus made the above statement on the same day that He arose from the grave. One thing we must keep in mind as we study the Bible is that it normally is not as concerned about chronology as modern-day writings. Frequently (especially in the gospel accounts), writers went from one subject to the next without giving the actual time or the exact order in which something was done or taught (cf. Luke 4:1-3; Matthew 4:1-11). In Luke 24, the writer omitted the post-resurrection appearances of Jesus in Galilee (mentioned by both Matthew and John). However, notice that he never stated that Jesus remained only in Jerusalem from the day He rose from the grave until the day He ascended up into heaven.
According to Luke 24 verses 1,13,21,29, and 33, the events recorded in the first forty-three verses of that chapter all took place on the very day of Jesus’ resurrection (cf. 24:1,13,21,29,33). The last four verses of Luke 24 (vss. 50-53), however, took place (according to Luke) more than five weeks later (cf. Acts 1:1-12). But what about verses 44-49? When were these statements made? The truth is, no one can know for sure. Luke gives no indication (as he did in the preceding verses) that this particular section took place “on the first day of the week” (24:1), or on “the third day” since Jesus’ crucifixion (24:21). All we know is that verses 44-49 took place sometime before He ascended into heaven (vss. 50-51). Simply because Luke used the Greek conjunctive particle de [translated “and” (ASV), “then” (NKJV), and “now” (NASV)] to begin verse 44, does not necessarily denote a close connection between the two verses, but only a general continuation of the account and a brief statement of what Jesus said. Even though many twenty-first-century readers assume that the events recorded in Luke 24:44-49 occurred on the very day Jesus rose from the grave, the text actually is silent on the matter.
The burden of proof is on the Bible critic to verify his allegation. Although the skeptic quoted earlier compared the Bible to a “cheating husband” who “has been caught in a contradiction,” one must remember how equally deplorable it is to draw up charges of marital unfaithfulness when there is no proof of such. In reality, the Bible should be likened to a faithful husband who has been wrongfully accused of infidelity by prejudiced, overbearing skeptics whose case is based upon unproven assumptions.

REFERENCES

Smith, Mark A. (1995), “Gospel Wars: Galilee -vs- Jerusalem,” [On-line], URL: http://www.jcnot4me.com/Items/contradictions/GALILEE-vs-JERUSALEM.htm.

Examining Premillennialism by Wayne Jackson

http://www.oldpaths.com/Archive/Jackson/Boyd/Wayne/1937/premillennialism.html

Examining Premillennialism

A flood of paperback books, advocating the theory of premillennialism, has invaded the religious market in recent years. One of the first widely-popular efforts was titled, The Late Great Planet Earth. It was authored by Hal Lindsey, a graduate of the school of theology at the Dallas Theological Seminary.
The thrust of Lindsey’s book is two-fold: First, it espouses the premillennial theory of Christ’s second coming. Second, it interprets present world political trends as signs of the imminent return of Jesus Christ.
A more recent production, advocating the same general theory, is the fictional Left Behind series. The popularity of this effort has enabled the originators to develop a parallel film series as well. No doubt, there is great interest in the religious world of end-time events.

The Issue Defined

The premillennial concept is the result of literalizing a few symbolic verses in the book of Revelation, coupled with a considerable disregard for scores of Bible passages of clearest import. The word “premillennial” itself is derived of two components—“pre” signifies before, and “millennium” denotes a period of one thousand years. The theory thus suggests that Christ will return to the earth just prior to a one-thousand-year reign.
The premillennial theory is advanced in several different ways. It is, therefore, not an easy task to generalize regarding this system of doctrine. We will focus mainly on that branch of millennialism that is known as dispensational premillennialism. The following quotations are introduced to bring some of the main points into focus:

It is held that the Old Testament prophets predicted the re-establishment of David’s kingdom and that Christ himself intended to bring this about. It is alleged however, that because the Jews refused his person and work he postponed the establishment of his kingdom until the time of his return. Meanwhile, it is argued, the Lord gathered together “the church” as a kind of interim measure (Kevan 1999, 352).

Generally, premillennialists believe that shortly before the second coming the world will be marked by extraordinary tribulation and evil and the appearance of the Anti-Christ. At his coming, Christ will destroy this anti-Christ and believers will be raised from the dead. There will then follow a millennium of peace and order over which Christ will reign with his saints. At the close of this time, Satan will be loosed and the forces of evil will once again be rampant. The wicked will then be raised, and a final judgment will take place in which Satan and all evil ones will be consigned to eternal punishment (Harvey 1964, 151).

For centuries the Jews have been scattered among many nations. In preparation for the return of Christ and the beginning of the millennium, they are being gathered back to their own land, according to prophecy, in a national restoration. David’s throne will be re-established at Jerusalem, and through these restored people as a nucleus Christ will reign with his immortal saints over the whole world (Nichols n.d., 279).

To summarize, the premillennial view asserts that Christ came to this earth for the purpose of setting up his kingdom. He was, however, surprisingly rejected by the Jews. Hence, he postponed the kingdom plans and set up the church instead—as sort of an emergency measure. When he returns, he allegedly will raise only the righteous dead, restore national Israel, sit upon David’s literal throne in Jerusalem, and then reign for a span of one thousand years—after which comes the resurrection of the wicked and the judgment.
One of the primary fallacies of the premillennial concept is a materialistic view of the reign of Christ. This same notion was entertained by the ancient Jews and actually was responsible for their rejection and crucifixion of the Messiah. The fact is, this mistaken Jewish expectation of a literal, material kingdom spawned the millennial doctrine that was taught in the early post-apostolic age. As one historian observed:

The idea of a millennial reign proceeded from Judaism, for among the Jews the representation was current, that the Messiah would reign a thousand years on earth, and then bring to a close the present terrestrial System. This calculation was arrived at, by a literal interpretation of Psalm 90:4, “A thousand years are in thy sight as one day.” It was further argued that as the World was created in six days, so it would last six thousand years, the seventh thousand would be a period of repose, a sabbath on Earth to be followed by the destruction of the World (Neander 1858, 248).

The necessary implications of the premillennial doctrine are grave indeed. This teaching strikes treacherously at numerous facets of Biblical truth. Let us consider some of these crucial matters.

Christ’s Rejection by the Jews

The premillennial view implies that the Jewish rejection of Christ was an unexpected miscarriage in the plans of God. Whereas, the truth is, his rejection was plainly foretold by the Old Testament prophets. Isaiah had prophetically asked, “Who hath believed our report? and to whom is the arm of the Lord revealed?” (53:1).
In the New Testament, when describing the rebellion of the Jews, John wrote:

But though he had done so many signs before them, yet they believed not on him: that the word of Isaiah the prophet might be fulfilled, which he spake, Lord, who hath believed our report? And to whom hath the arm of the Lord been revealed? (John 12:37, 38).

Again, it was prophesied: “The stone which the builders rejected is become the head of the corner” (Psalm 118:22; cf. Matthew 21:33-46).
Having been foretold centuries before, the Jewish rejection of Christ was no surprise.

Implications Regarding the Kingdom

Nothing in the Scriptures is any clearer than the fact that the kingdom of God was established shortly after the death of Christ. Note the following:

Daniel’s Prophecy

The prophet Daniel declared: “And in the days of those kings shall the God of heaven set up a kingdom which shall never be destroyed” (2:44). The “kings” of the prophecy were Roman kings (the fourth part of the image of Nebuchadnezzar’s dream [2:31ff]). The Roman Empire came into dominance in 63 B.C. and it fell in A.D. 476; hence, it follows that the kingdom of God was established at some point between those two dates—or else Daniel was a false prophet! There is no evidence that the Roman Empire will be revived to accommodate Daniel’s prediction.
The assertion that the kingdom was not set up in the first century, but is yet to come, strikes at the very heart of the inspiration of the prophets.

John the Baptizer: “The Kingdom Is Near”

John the Baptizer, Jesus himself, and the twelve disciples all preached that the kingdom was “at hand,” literally meaning “is come near” (Matthew 3:2; 4:17; 10:7; cf. Luke 21:30 for the meaning of “at hand”). Thus, they preached the nearness of the kingdom of God, and such can scarcely be harmonized with the notion that it hasn’t come.
While it is true that the expression “at hand” can be used prophetically of that which is yet in the distant future, other contextual considerations—either immediate or remote—must indicate that fact. The term is used figuratively in James 5:8 to reflect an intense expectation—regardless of the time factor.

The Prophecy of Christ

Christ exclaimed:

Verily I say unto you, There are some here of them that stand by, who shall in no wise taste of death, till they see the kingdom of God come with power (Mark 9:1).

Either the kingdom came within the lifetime of those to whom he referred, or they are getting very old!
Observe, please: Jesus promised that the kingdom would come with power (Mark 9:1). But that power would accompany the reception of the Holy Spirit (Acts 1:8). Thus, the kingdom would come with the arrival of the Spirit. But the Holy Spirit came on the day of Pentecost—some fifty days after Christ’s death (Acts 2:4). Therefore, the kingdom was established at that time.

Peter Using the Keys of the Kingdom

On the day of Pentecost, the apostle Peter preached the inaugural discourse and thereby used one of “the keys of the kingdom” (Matthew 16:19) to admit the obedient into the church. If Peter used the kingdom’s key to open the church when they were not the same institution, he stands convicted of burglarizing the church of the Lord!

“Eating and Drinking in My Kingdom”

Shortly before his death, the Savior promised his disciples, “[Y]e may eat and drink at my table in my kingdom” (Luke 22:30). The Lord’s table was placed within the kingdom. If one can find disciples partaking of that table, it will be a demonstration of the kingdom’s existence.
When Paul wrote to the church at Corinth (1 Cor. 1:2), he rebuked them for their perversion in partaking of the “table of the Lord” (10:21); it thus is evident that the Corinthian Christians were in the kingdom.

Translated into the Kingdom

When Paul wrote to the Colossians, he affirmed that God “delivered us out of the power of darkness, and translated us into the kingdom of the Son of his love” (1:13). The term “translated” (methistemi) means to “remove from one place to another” (Arndt and Gingrich 1967, 500). The tense of the verb reveals that their entrance into the kingdom had already occurred at some point in the past.

Made to Be a kingdom

When John wrote to “the seven churches that are in Asia” (Revelation 1:4), he stated that Christ had loosed them from their sins by his blood and made them “to be a kingdom” (1:6). Further, he was with them in that kingdom (1:9).
How could such have been if the kingdom had been postponed?

The New Birth into the Kingdom

The existence of God’s kingdom on earth is further demonstrated by the fact that the same process which moves one into the kingdom also puts him into the church. Jesus taught that the “new birth,” consisting of being born of “water and the Spirit,” enables one to “enter the kingdom” (John 3:5). This is simply receiving the Spirit’s message (the gospel) and being baptized in water—the very thing which puts one into the “one body” (1 Corinthians 12:13), which is the church (Colossians 1:18). Hence, to enter the church is equal to becoming a citizen of the kingdom.
The doctrine that the kingdom was postponed because of the Jews’ rejection of Christ is not in harmony with the Scriptures.

Implications Regarding the Church

The claim that the church was set up as an interim measure due to Christ’s postponement of the kingdom actually suggests the idea that the church is but an accident which was no part of God’s original plan.
One could scarcely exaggerate the error in this proposition. The Bible clearly teaches that “the manifold wisdom of God” is made known “through the church,” and this was “according to the eternal purpose [plan] which he purposed in Christ Jesus” (Ephesians 3:10-11). Hence, the church was in God’s plan from eternity.
Further, the death of Christ was known before the foundation of the world (1 Peter 1:19-20; Revelation 13:8), and the shed blood of that death “purchased the church” (Acts 20:28). If the death of Christ was known for ages, it is certain that the result of that death was known as well—namely, the establishment of the church.
Actually, the church is simply a body of baptized believers who have been saved from their past sins (Acts 2:38; 1 Corinthians 12:13). The church is the saved! (Ephesians 5:23). If the church is but an accident, that implies an accidental salvation!
That the church was a part of God’s original plan for human redemption is further seen in the types of the Mosaic age. The tabernacle (specifically the holy place) and subsequently the temple were types of the church (1 Corinthians 3:16; Ephesians 2:21; Hebrews 9:9). These Old Testament symbols pictured the church’s future establishment and its integral part in the plan of Jehovah.

God’s Promise to Abraham

The doctrine of premillennialism asserts that God unconditionally promised Canaan to the descendants of Abraham. Further, it is contended that the promise has never been completely granted; hence, the claim is made that the Jews eventually will be restored to Palestine in order that the Abrahamic covenant might be fulfilled. Indeed, some are declaring that, with the establishment of Israel as an independent government in 1948, the Jewish restoration was begun, and this is a signal of the imminent return of Jesus Christ. Again, we must kindly note that this notion is not consistent with biblical teaching.
Concerning Canaan, Jehovah promised Abraham, “Unto thy seed will I give this land” (Genesis 12:7). This land-covenant with the patriarch involved all that land “from the river of Egypt unto the great river, the river Euphrates” (15:18), and it was pledged to his seed “for ever” (13:15).
Several questions here are of great concern:

• Was the promise ever totally fulfilled?
• What is the meaning of “for ever”?
• Was the promise in any sense conditional?

Was the Promise Ever Totally Fulfilled?

An understanding of these queries is crucial to this discussion. Note the following:
When the law of Moses was given, provision was made for the establishment of cities of refuge where the manslayer who had killed without premeditation might flee for the preservation of his life. Initially, three cities were to be set aside for this purpose. Moses declared, however:

[I]f Jehovah thy God enlarge thy border, as he hath sworn unto thy fathers, and give thee all the land which he promised to give unto thy fathers; if thou shalt keep all his commandment to do it, which I command thee this day, to love Jehovah thy God, and to walk ever in his ways; then shalt thou add three cities more for thee, besides these three (Deuteronomy 19:8-9).

Thus, six cities of refuge would be evidence of the substantial fulfillment of the land promise to Abraham’s seed.
A reading of Joshua 20:7-8 reveals that the cities of Kedesh, Shechem, Hebron, Bezer, Ramoth, and Golan were assigned as havens of refuge—six cities. Thus, “all the land” had been given; the land covenant has been fulfilled! This is further demonstrated by Joshua 21:43—“So Jehovah gave unto Israel all the land which he sware to give unto their fathers; and they possessed it, and dwelt therein.”
This refers principally to Canaan. There was to be some expansion later. Scripture specifically states of Solomon’s time:

And Solomon ruled over all the kingdoms from the River [Euphrates] unto the land of the Philistines, and unto the border of Egypt (1 Kings 4:21; 2 Chronicles 9:26).

Finally, Nehemiah rehearses the fact that God brought Abraham from Ur of Chaldees to give him the land of Canaan, and, says he, you “have performed your words: for you art righteous” (9:7-8). It is tragic that the premillennial theory implies the opposite.

What Is the Meaning of “For Ever”?

But millennialists contend that Palestine was promised to Israel “for ever” (Genesis 13:15). This fails to recognize, of course, that the term “for ever” is not always used in the Bible in a completely unlimited sense.
For instance, circumcision was an “everlasting covenant” (Genesis 17:13); the Passover was an ordinance “for ever” (Exodus 12:14); and the Levitical system had an “everlasting priesthood” (Numbers 25:13). These Old Testament institutions, however, passed away with the abrogation of the law, thus demonstrating that “for ever” sometimes has a temporary significance.

Was the Promise Conditional?

The truth of the matter is, the Old Testament clearly indicates that Israel’s possession of Palestine was conditioned upon their faithfulness to God—a condition which they violated repeatedly; hence, it was foretold:

When ye transgress the covenant of Jehovah your God, which he commanded you, and go and serve other gods, and bow down yourselves to them: then will the anger of Jehovah be kindled against you, and ye shall perish quickly from off the good land which he hath given unto you (Joshua 23:16).

That time eventually came, and the Jews lost their “deed” to the Promised Land!

Jeremiah’s Visual Aid

In the nineteenth chapter of the book that bears his name, the prophet Jeremiah was instructed of Jehovah: “Go, and buy a potter’s earthen bottle.” Subsequently, he was told to go to the valley of Hinnom and prophesy to the inhabitants of Jerusalem concerning their sins and their eventual destruction.
As a symbol of this promised punishment, Jeremiah was commanded to “break the bottle” and to proclaim its meaning.

Even so will I break this people and this city, as one breaketh a potter’s vessel, that cannot be made whole again (v. 11).

This prophecy was partially fulfilled with a siege of the Babylonians in 586 B.C. (2 Kings 25), but was completely and ultimately fulfilled with the destruction of national Israel by the Romans in A.D. 70 (see Clarke n.d., 305).
After the Jewish nation was destroyed, it was so permanently scattered by the providence of God that it cannot be made whole again. Regardless of the fact that some Jews are migrating back to Palestine, they will never be restored as God’s nation!

The Pronouncement of Christ

Further evidence that national Israel will never be restored is found within the teaching of Christ himself.
In Matthew 21, Jesus told what is called the parable of the wicked husbandmen, the design of which was to emphasize how wretchedly the Jews had treated God’s prophets, such rebellion reaching its zenith with the crucifixion of Christ. Because of their rejection of Jehovah’s precious stone, the Lord said to the Jews:

Therefore say I unto you, The kingdom of God [i.e., their reign as God’s special people] shall be taken away from you, and shall be given to a nation bringing forth the fruits thereof (v. 43).

The inspired apostle Peter unquestionably declares that the “nation” to be henceforth so blessed is God’s “holy nation,” the church (1 Peter 2:7-10). The Bible is exceedingly clear: Christians are the seed of Abraham (Galatians 3:26-29), the “Israel of God” (6:16).

Restoration Proof Texts

The millennialist purports to have a whole repertoire of proof texts to substantiate his claim of Israel’s restoration. An examination of several of them will reveal misappropriation of the Word of God.
It is argued Isaiah 2:2-4 will be fulfilled with the establishment of the “millennial kingdom.”

And it shall come to pass in the latter days, that the mountain of Jehovah’s house shall be established on the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many peoples shall go and say, Come ye, and let us go up to the mountain of Jehovah, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of Jehovah from Jerusalem. And he will judge between the nations, and will decide concerning many peoples; and they shall beat their swords into plowshares, and their spears into pruning-hooks; nation shall not lift up sword against nation, neither shall they learn war any more.

Actually, it is a prophecy of the establishment of the church, which is the house under consideration (cf. 1 Timothy 3:15). This was fulfilled on the day of Pentecost (Acts 2), which was the beginning of the “last days” (Acts 2:16-17).
The truth is, if there is a dispensation yet to come, namely the millennium, then Peter was wrong, and we are not in the last days but in the next-to-the-last-days. Isaiah 2:4 does not predict a time of universal world peace, rather, it characterizes the peaceful disposition of those formerly hostile nations which “flow unto” the house of God.
In 11:1-16, Isaiah prophesies regarding Christ (vv. 1-5) and the establishment of his divine government in the church. Again, the peaceful atmosphere thereof is beautifully described (vv. 6-9) as being in God’s “holy mountain” which is the church (Daniel 2:35, 44). And to cinch the matter, verse ten is quoted in the New Testament (Romans 15:12) by an inspired writer and shown to be applicable to the reception of the Gentile nations into the church.
To suggest that it applies to some future age is to totally disregard the inspired interpretation of the prophecy and to reflect upon the credibility of a New Testament writer.
Hosea’s prophecies (2:14-23; 3:5) are frequently said to point to Israel’s restoration in the “millennium.”
Again, however, an inspired New Testament writer says otherwise. Paul quotes Hosea 2:23 and 1:10 in his letter to the Romans (9:25-26) and thereby shows that the restoration foretold by Hosea was of a spiritual nature, including both Jews and Gentiles. Such is accomplished in the church.
Hosea 3:5 speaks of Israel returning and seeking Jehovah and “David their king” (certainly not David literally) “in the latter days.” This is another indication that the Christian era, the reign of Christ, is in view (cf. Luke 1:32-33; Acts 2:30-36; 2:16-17; see Laetsch 1956, 40).
Amos 9:11-15 is a favorite Old Testament prophesy of the premillennialists. C. I. Scofield, alluding to James’ citation of this passage in Acts 15, called this “the most important passage in the N.T.” for dispensationalists (1945, 1169). It is argued that the rebuilding of the “tabernacle of David” refers to the restoration of national Judaism in the “millennium,” at which time Solomon’s temple literally will be rebuilt and the Jewish economy reinstated.
In Acts 15, a question was raised among the early disciples as to whether Gentiles were obligated to circumcision. Peter, who had preached first to the Gentiles, denied such.
James utters an inspired oracle corroborating Peter, and in connection he cites the words of Amos concerning the rebuilding of the tabernacle of David. The rebuilding of David’s tabernacle was the enthronement of Christ and the establishment of his church! And a part of this design was that the Gentiles might have the privilege of seeking the Lord. It thus would follow, if the tabernacle of David is yet in the future (as premillennialists contend), that all Gentiles are still lost! (Acts 15:16-17).
The claim that Judaism will someday be restored, in view of the books of Galatians and Hebrews, is, quite honestly, absolutely incredible.
There are, of course, many additional prophecies which, according to the premillennialists, predict Israel’s restoration; but none of these demonstrate a restoration of national Israel in a future millennium. It may be suggested, in summation, that the Old Testament prophecies which speak of a restoration for Israel pertain either to:

1. a return to Palestine from the confines of the Babylonian Captivity (605-536 B.C.), in the time of Cyrus of Persia (cf. 2 Chronicles 36:22-23)—for example, a number of passages in the books of Jeremiah and Ezekiel are of this nature; or,
2. the restoration of Israel to Jehovah’s favor spiritually through the church. Peter affirmed that a major thrust of Old Testament prophecy was concerning salvation, which “the prophets sought and searched diligently,” and which has now been announced through the preaching of the gospel (1 Peter 1:9-12).

The Throne of David

The premillenial doctrine virtually ignores the spiritual emphasis of Old Testament prophecy. It holds that Christ will return to this earth to be seated on the literal throne of David in Jerusalem. The underlying fallacy of this view is its materialistic approach to the reign of Christ.
The Lord’s kingdom is not a worldly, political economy, as was David’s, for Jesus plainly said, “My kingdom is not of this world” (John 18:36). Remarkably, the premillennialists contend it will be.
Isaiah prophesied that Christ would be heir to the throne of David.

Of the increase of his government and of peace there shall be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it with justice and with righteousness from henceforth even for ever (Isaiah 9:7).

Additionally, the angel Gabriel informed Mary concerning her expected Son:

He shall be great, and shall be called the Son of the Most High: and the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob forever; and of his kingdom there shall be no end (Luke 1:32-33).

The question is not whether Christ was to sit on the throne of David; the controversy is concerning the nature of that throne—i.e., was it to be a material throne, or was it to be the spiritual throne of David?
That Christ’s reign on the throne of David is of a heavenly, spiritual nature is manifestly evident from the following considerations:
The last king to reign on the Davidic throne of the Old Testament era was Jehoiachin (also known as Jeconiah, or in an abbreviated form, Coniah). In Jeremiah 22:24-30, it was prophesied that he and his seed (Judah) would be delivered into the hand of Nebuchadnezzar and cast into a foreign land (Babylon). Specifically, concerning Coniah it was said:

Write ye this man childless, a man that shall not prosper in his days; for no more shall a man of his seed prosper, sitting upon the throne of David, and ruling in Judah (v. 30).

The issue is clear: no descendant of Coniah would ever again prosper, ruling from the literal throne of David. Now, the fact is, Christ was of the “seed” of Jechoniah, both from a legal standpoint (through Joseph [Matthew 1:12, 16]) and from a physical vantage point (through Mary, via Shealtiel [Luke 3:27]). It thus follows that Christ could never reign on David’s earthly throne—and prosper!
The prophet Zechariah prophesied regarding the Christ thusly:

Behold, the man whose name is the Branch: and he shall grow up out of his place; and he shall build the temple of Jehovah; even he shall build the temple of Jehovah; and he shall bear the glory, and he shall sit and rule upon his throne; and be shall be a priest upon his throne; and the counsel of peace shall be between them both (6:12-13).

This passage positively affirms that Christ would function as priest and reign as king on his throne—simultaneously. But, according to Hebrews 8:4, Christ could not act in the role of a priest while on the earth—for he was not descended from the priestly tribe (Hebrews 7:14). Since the Lord could not be a priest on earth, and since he is priest and king jointly, it necessarily follows that his reign as king cannot be earthly in nature. Rather, it is heavenly.
The heavenly nature of the reign of Christ is readily apparent in that narrative known as the parable of the pounds, recorded in Luke 19:11-27. The parable involves a certain nobleman (Christ) who went into a far country (heaven) to receive a kingdom and to return. Some citizens, however, sent a message to him, saying, “We will not that this man reign over us.” Finally, having received the kingdom, the nobleman returns to render judgment.
From this account it is perfectly clear that:

1. the kingdom was received in heaven (not on earth);
2. the reign was from heaven (not from Jerusalem); and
3. the return of the nobleman was after the reception of the kingdom (not prior to it).

All of these facts are strikingly at variance with the premillennial concept.
King David was informed by the prophet Nathan:

When thy days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, that shall proceed out of thy bowels, and I will establish his kingdom. He shall build a house for my time, and I will establish the throne of his kingdom for ever (2 Samuel 7:12-13).

That this is a prediction of the reign of Christ upon David’s throne is beyond question. In view of this promise, David was told: “[Y]our throne shall be established for ever” (2 Samuel 7:16). Note the application of this context to Christ by an inspired New Testament writer (Hebrews 1:8).
It is extremely significant to note in this connection that Christ is to be seated on David’s throne, over his kingdom, while this illustrious Old Testament king is still asleep with the fathers, i.e., in the grave. In glaring contrast to this, the premillenial notion contends that Christ will sit upon David’s throne after the resurrection of all the righteous—including David.
In harmony with the foregoing is Peter’s declaration:

Brethren, I may confidently say to you regarding the patriarch David that he both died and was buried, and his tomb is with us to this day. And so, because he was a prophet, and knew that God had sworn to him with an oath to seat one of his descendants upon his throne, he looked ahead and spoke of the resurrection of the Christ (Acts 2:29-31, NASB).

Of special importance here is the infinitive “to seat,” suggesting the design of Christ’s resurrection. As N. B. Hardeman so wonderfully expressed it:

[G]rammatically, “to sit” is an infinitive with the construction of an adverb, carrying the idea of purpose equivalent to the following expanded form, viz.; He raised up Christ that He should sit, that He might sit, for the purpose of sitting upon David’s throne. If Christ is not on David’s throne, the resurrection might have been deferred until this good hour, or for ages yet to come (1928, 37).

The reign of Christ on David’s throne is not an event awaiting future fulfillment. The Son of God has been reigning over his kingdom since the day of Pentecost. Hear his promise to early saints:

He that overcometh, I will give to him to sit down with me in my throne, as I also overcame, and sat down with my Father in his throne (Revelation 3:21).

Notice the past tense “sat down.” Clearly, Christ is now on the throne.
If it be contended that this passage speaks of Christ on the Father’s throne and not David’s, it need only be replied that the Father’s throne and David’s are biblically the same. Solomon sat upon the throne of David (1 Kings 2:12), which was in reality Jehovah’s throne (1 Chronicles 29:23). Hence, when Christ sat down on the Father’s throne, he was on the throne of David! He is presently reigning and will continue such until all his enemies are destroyed, the last of which will be death (1 Corinthians 15:25-26).
To speak of Christ on David’s throne is simply to affirm that our Lord has “all authority”; that to him has been given “all rule, and authority, and power, and dominion” (Ephesians 1:21); indeed, that he exercises a regal reign characteristic of the great King that he is. Compare Matthew 23:2, where the authority of the scribes and Pharisees who taught the law is symbolically described as sitting on “Moses’ seat.”

The Resurrection

Based mostly upon a misunderstanding of Revelation 20:1-6 (to be discussed later), premillennialists urge that there will be two resurrections of the dead. The first will occur at the time of Christ’s coming and will consist of the righteous only. Following this, it is contended, will be the one-thousand-year reign of Christ on earth. Terminating this will be the second resurrection (of the wicked) followed by the judgment.
There is no real support for this view; in fact, it contradicts numerous verses of clearest meaning. The Scriptures teach that when the Lord Jesus comes:

• time will end;
• all of the dead will be raised at the same time;
• the judgment will occur;
• eternity will commence.

Consider the following:

The End

In 1 Corinthians 15:23, Paul speaks of the “coming” of Christ. With reference to that event, he says, “Then cometh the end” (v. 24). It is obvious that the return of Christ is not to begin an earthly reign; rather, it will bring an end to earthly affairs! Some contend that the adverb “then” (Greek eita) demands an interval which allows time for a millennium. Such is not the case, however. Note the use of eita in connection with eutheos (“immediately”) in Mark 4:17.

The Day

Jesus spoke of “the day” in which he would be revealed, i.e., the day of his coming. In presenting this truth, the Lord referred to two divine destructions of former ages (see Luke 17:26-30). Observe that on “the day” that Noah entered the ark, the antediluvian world was destroyed. Further, in “the day” that Lot departed Sodom, the people of the plain cities were destroyed.
So also, contends Christ, “in like manner shall it be in the day that the Son of man is revealed.” The clear implication of this passage is that the wicked will be destroyed in “the day” of Christ’s coming; certainly there is no room for a thousand-year interval here (cf. Matthew 13:40, 49; 25:31-46; 2 Thessalonians 1:7-9).

The Hour

Marvel not at this: for the hour cometh, in which all that are in the tombs shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment (John 5:28-29).

This passage thoroughly negates the two-resurrections theory. Professor David Brown wrote: “It is hardly possible to conceive a plainer statement of the simultaneousness of the resurrection of both classes” (1882, 190).
See also Acts 24:15, where Paul makes it clear that there “shall be a resurrection [singular] both of the just and unjust.” Thus, a single resurrection involving two groups.
Certainly there are contexts in which only the resurrection of the righteous is under consideration (cf. John 6:54; 1 Thessalonians 4:13-18, etc.); but these do not cancel the plain force of verses affirming a general resurrection.
Additionally, the symbolic language of the book of Revelation (20:1-6) must be brought into harmony with these literal New Testament declarations of the coming of Christ, the resurrection, and the judgment. It most definitely is not a sound hermeneutical principle to force numerous lucid verses into harmony with a solitary symbolic reference.

What about Revelation 20:1-6?

The twentieth chapter of the book of Revelation, verses one through six, is the very heart and soul of the theory of premillennialism. It is what George Murray calls “the very citadel and bulwark of premillennial eschatology” (1948, 175). Indeed, it may be said, were it not for these half dozen verses, the theory would not even have a semblance of suggestion in the New Testament.
As Albert Barnes observes:

It is admitted, on all hands, that this doctrine, if contained in the Scriptures at all, is found in this one passage only. It is not pretended that there is, in any other place, a direct affirmation that this will literally occur, nor would the advocates for that opinion undertake to show that it is fairly implied in any other part of the Bible. But it is strange, not to say improbable, that the doctrine of the literal resurrection of the righteous, a thousand years before the wicked, should be announced in one passage only (1954, 428-429).

Earlier, it was stressed that it is foolish to attempt a forced harmony between the figurative elements of Revelation 20:1-6 and the premillennial theory—with the latter being contradicted by so many plain passages of Scripture. Making this very point with reference to Revelation 20:1-6, noted scholar Charles Hodge wrote:

It is a sound rule in the interpretation of Scripture that obscure passages should be so explained as to make them agree with those that are plain. It is unreasonable to make the symbolic and figurative language of prophecy and poetry the rule by which to explain the simple didactic prose language of the Bible. It is no less unreasonable that a multitude of passages should be taken out of their natural sense to make them accord with a single passage of doubtful import (1960, 842).

Finally, note this significant quotation from Geerhardus Vos concerning the relationship of the book of Revelation to the premillennial view:

In regard to a book so enigmatical, it were presumptuous to speak with any degree or dogmatism, but the uniform absence of the idea of the millennium from the eschatological teaching of the New Testament elsewhere ought to render the exegete cautious before affirming its presence here (1939, 987).

The Book of Revelation: Its Purpose and Form

Preliminary to this discussion should be a few observations concerning the purpose and form of the Apocalypse. The church of the apostolic age was being severely persecuted. Indeed, in subsequent years, it was subjected to a veritable bloodbath.
The design of Revelation is thus to show that the relatively infant church would be heir to much persecution and suffering. Too, the saints must persevere and by their faith overcome these trials. Finally, the document affirms that Christ would ultimately be victorious over all his enemies.
That the book of Revelation is highly symbolic is evidenced not only by its content, but also by the introduction. Christ “signified” the message by his angel unto John (1:1). The question naturally arises as to why the Lord chose symbols to be the vehicles of these truths. Symbolism frequently serves a two-fold purpose—to reveal and to conceal. Occasionally, the Lord’s parables functioned in this capacity, i.e., they portrayed certain truths to the disciples while withholding the same from those who were spiritually dull (cf. Matthew 13:10-15).
The theme of victory within the book of Revelation was largely couched in the imagery that adorned the Old Testament. The Christians were undoubtedly familiar with this sort of language; so the message of hope would be grasped by those early disciples. At the same time, the defeat of the persecuting powers was veiled to those not discerning the figures. One can well imagine, for example, how trials for the Christians might have been intensified had they been discovered circulating a document which literally predicted the overthrow of their persecutors.
And so, as George Ladd points out: “In the apocalypses, symbolism becomes the main stock in trade, particularly as a technique for outlining the course of history without employing historical names” (1999, 52).
It is thus a serious error to literalize the book of Revelation, and this is precisely what the premillennialists have done with the first six verses of chapter twenty.

The Symbols Employed

An examination of the first half-dozen verses of Revelation 20 evidences the following symbols: a key, a chain, a dragon or serpent, an abyss, a thousand years, thrones, a beast, marks on foreheads and hands, and a resurrection.
It is certainly a strange interpretation which contends that a figurative serpent was bound with a figurative chain and thrown into a figurative abyss which was locked with a figurative lock that had a figurative key, to be confined for a literal thousand years! It ought to be manifestly obvious that no literal reign of Christ upon the earth is here alluded to. Even if one does not understand the specific design of the symbols, he can see the symbolic import of the thousand years.

Significant Omissions

Perhaps this context is more significantly devastating to the premillennial theory for what it does not say, but which, if the theory were true, it surely would have mentioned. Nothing is said of:

• Christ’s second coming;
• the establishment of a kingdom;
• an earthly regime;
• a bodily reigning;
• the throne of David; or
• the Jews being regathered to Palestine.

All of these elements are vitally important to the millennial view, yet they are conspicuously absent from this narrative!

The Gist of the Narrative

Obviously the context of Revelation 20:1-6 is a part of the design of the book as a whole. Many scholars believe that this section is a symbolic description of the revival of Christianity from a period of bloody persecution. For example, note that earlier (6:9-11) John had seen the “souls” of the martyrs “underneath the altar” crying, “How long, O Master, the holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?”
In chapter twenty, however, the apostle views the “souls” on “thrones” reigning with Christ. For a while, Christianity appeared to have been buried in tribulation, but ultimately, it emerged. It was, figuratively speaking, resurrected.
The Scripture speaks of figurative resurrections as well as literal ones (see Isaiah 26:19; Ezekiel 37:12; Romans 11:15).

It would, therefore, not be inconsistent with analogy of prophecy if we should understand the Apostle as here predicting that a new race of men were to arise filled with the spirit of the martyrs, and were to live and reign with Christ a thousand years (Hodge, 842).

That this resurrection alludes to the triumphs of persecuted saints is further borne out by the fact that “the second death hath no power” over the reigning ones, which harmonizes perfectly with chapter two, verse eleven—“He that overcometh shall not be hurt of the second death.” Thus, the resurrection of 20:6 is a figurative way of saying “overcome.”
The one thousand years, of course, also would be symbolic in scope, suggesting either that the victory of God’s cause—as considered in this context—would be lengthy in span, or possibly the one thousand years may denote the completeness of the saints’ triumph. One may confidently say that the term “thousand” is never used in the book of Revelation in a literal sense.

Conclusion

There is no support for the theory of premillennialism—not in the book of Revelation, nor elsewhere in the Bible. It certainly is difficult to abandon a theory that has been entertained for many years, but when one discovers that a religious view is false, he should reject it in deference to truth.
Wayne Jackson

Sources/Footnotes

• Arndt, William and F. W. Gingrich. 1967. Greek-English Lexicon of the New Testament. Chicago, IL: University of Chicago.
• Barnes, Albert. 1954. Commentary on Revelation. Grand Rapids, MI: Baker.
• Brown, David. 1882. Christ’s Second Coming. Edinburgh, Scotland: T. & T. Clark.
• Clarke, Adam. n.d. Commentary on the Bible. Vol. 4. Nashville, TN: Abingdon.
• Hardeman, N. B. 1928. Hardeman’s Tabernacle Sermons. Vol. 3. Nashville, TN: Gospel Advocate.
• Harvey, Van A. 1964. A Handbook of Theological Terms. New York, NY: Macmillan.
• Hodge, Charles. 1960. Systematic Theology. Vol. 3. London, England: James Clarke & Co.
• Kevan, Ernest F. 1999. Wycliffe Dictionary of Theology. E. F. Harrison, G. W. Bromiley, C. F. Henry, eds. Peabody, MA: Hendrickson.
• Ladd, George. 1999. Wycliffe Dictionary of Theology. E. F. Harrison, G. W. Bromiley, C. F. Henry, eds. Peabody, MA: Hendrickson.
• Laetsch, Theo. 1956. The Minor Prophets. St. Louis, MO: Concordia.
• Murray, George. 1948. Millennial Studies. Grand Rapids, MI: Baker.
• Neander, Augustus. 1858. History of Christian Dogmas. Vol. 1. London, England: Bohn.
• Nichols, James A., Jr. n.d. Christian Doctrine—A Presentation of Biblical Theology. Nutley, NJ: Craig.
• Scofield, C. I. 1945. Scofield Reference Bible. New York, NY: Oxford Press.
• Vos, Geerhardus. 1939. International Standard Encyclopedia of the Bible. Vol. 2. James Orr, ed. Grand Rapids, MI: Eerdmans.

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