11 Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. Matthew 11:11

When rightly understood, this puzzling passage, elusive and so little agreed upon by commentators, literally explodes with unimaginable, incomprehensible glory. It is, as they say, “too good to be true!” To grasp its implications is to weep and rejoice at the magnitude of the promise of the kingdom, a promise and reality that doesn’t wait till a future day of the Lord, but stands presently accessible and available to all who enter the kingdom of heaven, as much at the time Jesus spoke these words as it does today.

Utterly outside the conceptual universe of His contemporaries, Jesus gives hint here of what will be much more fully unveiled and expounded by the rabbi from Tarsus. I am speaking of the revelation of the righteousness of God that is unveiled in one place only, i.e., the gospel.

16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. 17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. Romans 1:16-17

If Jesus is the Messiah, this means He is the curse reversing seed of the woman that was promised from the beginning. As part of His mission to reveal the “mystery of the kingdom”, (a much broader concept than conceived by His contemporaries) Jesus is making allusion here to the imputation of the fullness of His own personal righteousness to each and every believer, not only as to justification but as to the hope of glory.

Jesus brings this out in an enigmatic, but nonetheless ultimately revealing way that would only be fully understood for the full glory of its implications in retrospect. In short, Jesus is laying the groundwork for Paul and the fuller revelation of the “mystery of the gospel” that would not come to fullest light until after the Spirit’s mighty descent at Pentecost. (Ro 16:25-26; Eph 6:18; 1Pet 1:12)

To fully grasp the unexpected magnitude of glory implicit in Jesus’ words, it is important to establish what He surely did not mean. He did NOT mean that John was not yet in the kingdom. He also did not mean that the kingdom was something that remained to be established in the future that John was not yet a part of. No, the kingdom was here ‘already’, present, active, and available for entrance, as many were already entering, as others were being hindered in their efforts to enter.

20 But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you. Luke 11:20

12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. Matthew 11:12

16 The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it. Luke 16:16

52 Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered. Luke 11:52

Clearly then, we are not to suppose that John somehow stood outside the kingdom while others were entering, and others opposing entrance. Nor are we to suppose that the kingdom, as Jesus understood it, lay only up ahead in the future. The kingdom is present and powerful in its working, albeit in a presently hidden form, recognized only by revelation, thus the ‘revelation’ of the “mystery of the kingdom.”

It is not completely correct to say that kingdom had only now arrived, although the King had arrived. It is better to understand that the kingdom has always been present (Ps 145:13; Dan 4:3, 34, et al) but is now ‘on the move’ in a decisive and ultimately determinative way that was not in keeping with the contemporary expectation, since the mystery of Messiah’s two comings being not yet known nor even conceived of before Pentecost. (Mt 11:3; 16:22; Acts 1:6; 1Pet 1:11-12)

No, Jesus was not saying that John had not entered the kingdom while others clearly were entering it at that very time. Rather, He is hinting at, and laying the conceptual groundwork for the most glorious revelation that lay completely outside any human ability to conceive or comprehend. He does this by taking their high regard for John as prophet and forerunner of the King and His kingdom, and pushing the popular conception of him beyond any conceivable limit.

Jesus does this to stress the inconceivable point that is calculated to burst into unimaginable glory. Something far beyond the highest spiritual example will be the common inheritance of even the very least who prevail to enter the then present and active kingdom of heaven. The very least citizen of that kingdom will possess the very righteousness of the King, the divine Son of God, as no lesser righteousness than His can be accepted in that place. (Mt 22:11-13)

Precisely because his greatness as a prophet was undoubted by the people, Jesus raises the bar far beyond their highest notions of John or of anything they could have identified or associated with John in terms of spiritual stature and status in the long expected kingdom. It must have shocked even John’s greatest admirers to hear Jesus say that of all born to woman, a greater than John has never existed. Now take that in. What is Jesus doing here?

He is preparing His hearers (and us) for the most astounding revelation that will eclipse anything ever conceived by even the most spiritual of His saints in ages past. And what is that? It is as we’ve said, the incomprehensible revelation of glory that the very righteousness wrought out in the spotless obedience of the Servant Messiah, the curse reversing seed of the woman, has been transferred (imputed credited accounted), not in the part but in the whole, to the least born again believer in Jesus.

They do not stand in their own righteousness, as neither did John, but in His righteousness alone, faultless to stand before the throne. This is seismic! It is beyond our grasp apart from the quickening illumination of the Holy Spirit, but to grasp it is to know a joy unspeakable that is full of glory.

Jesus is taking the highest contemporary standard of holiness and righteousness and raising that conception to an inconceivable new height precisely in order to make the greatest possible impression of what would be the common experience and possession of every believer entering this ever present kingdom by new birth.

We just don’t get it! Because if we did, I submit that the very earth would shake before us. Do we even begin to see what this means?! We have a righteousness that far exceeds our highest association, not only with a John Baptist, but an Abraham, a Moses, an Elijah! Why? Because a greater is here, and the very least of us are invested with His righteousness (there is no other acceptable), and are made perfectly complete in Him, as He alone is complete in Himself.

Woe to those poor theologians of Trent who called this glorious Jesus, Pauline, Reformed doctrine a “legal fiction”. If it is not a “legal fiction” that the spotless Lamb of God could be counted as sin for my sake, how is it a “legal fiction” if I, a poor sinner without strength, should be made (both counted and indwelt) righteous by His righteousness for His sake?

And let us be clear, as Paul was clear, as the Holy Spirit was clear when Jesus says to John, “permit it to be so now, for it is necessary for us to fulfill all righteousness”. This means that it is not simply God’s righteousness in His heaven above, but that particular righteousness that was perfected in our Lord’s spotless humanity over approximately 33 ½ years of testing, fulfilling all that was commanded in the law, both as to its letter and the spirit of its intention (Gal 4:4). It is THAT righteousness (“the LORD OUR RIGHTEOUSNESS”; Isa 45:25; 54:17; Jer 23:5-6) that was performed and fulfilled in the representative humanity of Jesus.

It is His righteousness that is imputed, not in the part but in the whole, to the least justified believer, even now translated out of the kingdom of darkness into the kingdom of His dear Son (Col 1:13). That’s where we are, seated far above all principality and power, robed right now and forever in the righteousness of another that Satan cannot touch (1Jn 3:6; 5:4, 18). THAT, my beloved friend, is the gospe!l, and woe to those who add to it or take from it, since to add even the least smattering of leaven is to pollute and spoil the whole, sterilizing it of its saving power. To grasp this in all its glorious implication is truest freedom and power for every good work.

Oh Lord, let us not come short or be diverted from this quickening, invariably transforming, fruit bearing revelation of the Spirit. Break in upon us, as you broke into them and show us that the Accuser has no rights against our conscience so far as we stand in nothing of our own righteousness but in His alone.

1 There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. Romans 8:1

27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Colossians 1:27

The post The Mystery of the Kingdom (& John the Baptist) appeared first on Mystery of Israel.

I would like to know if the restored Kingdom of Israel is the millennial Kingdom. And what is the connection between the antichrist and Islam? Do you believe he will come from there?

To answer your second question first, I have believed the Antichrist would arise from among 10 Arab / Muslim nations since the Yom Kippur War when the Lord revealed to me that the ten kings would be Arab / Muslim, obsessed with a militant hatred of what Daniel will call, “the holy covenant” (Dan 11:28, 30). The general territory from whence the Antichrist takes his rise to power is very clearly denoted in Dan 8:9.

He rises from somewhere within the expanse of territory that was under the Seleucid dynasty of the second century B.C. At its height, this would have reached from Damascus to Babylon. This makes it hard to pinpoint the location exactly, but it does limit the general region of his rise, as it rules out the greater part of the world. This will depend, of course, on a defense of my strongly held position that the ‘little horn’ of Dan 8:9 is none other than the “little horn” of Dan 7:8. Surprisingly, many, perhaps most of the commentaries take the position that the ‘little horn’ of Dan 7:8 is NOT the same person as the ‘little horn’ of Dan 8:9. Therefore, the clue of Dan 8:9 is very largely dismissed from having any future significance.

There are reasons why the list of aggressor nations in Ezk 38:5-6 are not exactly the same as those mentioned in Ps 83. That’s another discussion; but I have always believed that the 10 neighboring nations mentioned in Ps 83 are the very nations that will align with the Antichrist, albeit with the backing of other greater powers to the north.

It is an off topic note, but should we return to this discussion, it is important to note that Ps 83’s mention of the “Hagarenes” does NOT refer to Egypt (see Wikipedia). Egypt is conspicuous for its absence in the list of nations mentioned in Eze 38:5-6. Isa 19 shows why. This is because Egypt is savaged by the Antichrist shortly after he invades Israel.

I believe that Edom, Moab, and Ammon (united today as modern Jordan) “escape out of his (Antichrist’s) hand” (Dan 11:41) because they are sympathetic with his conquest of Israel and he favors them for their profoundly antisemitic, pro-Antichrist sentiment. I infer this on the basis of such scripture as Eze 35:15; 35:5, 10; 36:2-7; Obadiah; Mal 1:4. This is the “ancient hatred” that has boiled in the bosom of Esau since time immemorial.

Now for your first question. The answer is most certainly! The millennial kingdom is the restoration of the Davidic kingdom but now flourishing in the totality of the covenant promises made concerning a particular people and a particular Land. According to the language of the oft reiterated covenant promises, the destiny of the people and the Land are inseparable. God has a point to prove and He will openly vindicate His covenant word concerning Israel, as real ethnic Jews (“natural branches”) in the sight of all nations.

God is going to set forth this astonishing miracle of history on empirical, public display, as the ultimate public demonstration and embodiment of His covenant word, answering forever the great question first put by the Serpent, “hath God really said?” That’s what the cosmic war is all about, the veracity and power of God’s Word, most particularly His purpose “according to election” (Ro 9:11).

He will show His power to bring in, finally and forever, the very nation He first called out of Egypt. He will answer the question that Israel’s historical predicament so eloquently asks. How will a people of such proven inability ever sufficiently keep the requirements of covenant holiness in such a way as to finally realize lasting and secure residence and blessing in the Land?

How will God who first called them out of Egypt and gave them the Land cause them to abide in lasting peace, with no invader ever again threatening? (2Sam 7:10; Amos 9:15, and many more).

It is one thing to bring them in. It is quite another to keep them there! How will such a nation with such a history ever be secure in their own Land as an “everlasting” inheritance, particularly if they are yet in natural bodies as the scripture makes plain? The answer, of course, is the “everlasting righteousness” of the New Covenant (Isa 45:17, 25; 59:21; Jer 31:31-34; 32:40; Dan 9:24).

When this will be established, not only with a remnant, but with “all Israel” (the whole of the nation), then will Israel lie down in safety, none making them afraid again forever. Then will His covenant “with THEM” be satisfied of all its specific promises and implications.

When will He do this?

When the Deliverer comes out of Zion to end the times of the Gentiles (Isa 59:20-21; Dan 12:1-2; Zech 3:9; 12:10 Mat 23:39; Lk 21:24; Acts 3:21; Ro 11:25-26).

For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fullness of the Gentiles be come in. And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob.

This can only happen at the “set time” (Gen 17:21; 21:2; Ps 102:13; Dan 11:27, 35).

Psalms 102:13

Thou shalt arise, and have mercy upon Zion:
for the time to favour her, yea, theset time, is come.

This appointed time is everywhere shown to be the great day of the Lord, often described as “that day”. It is the day of great transition between this ‘present evil age’ and the millennial day of the thousand years. It is the time when “the mystery of God is finished” with His return at the last trumpet (Isa 27:13; Mt 24:31; 1Cor 15:52; Rev 10:7; 11:15-18).

Why will He do this?

There are two main reasons that are inseparably related:

The first is stated in Romans 11:27

For this is my covenant unto them, when I shall take away their sins.

The second is stated in 11:28-29, as further drawing out the implications of the great foundational purpose set down in Ro 9:11, 16, 18.

As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers’ sakes. For the gifts and calling of God are without repentance.

Romans 9:11

(For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of Him who calls)

Romans 9:16, 18

So then it is not of him who wills, nor of him who runs, but of God who shows mercy. … Therefore He has mercy on whom he will have mercy, and whom He will He hardens.

So covenant election is why God has loved, appointed, preserved, and yes, predestined Israel. They are His means of demonstrating that His salvation is conducted along the lines of an eternal purpose that is not based on works, but upon His sovereign prerogative to choose on a wholly independent basis. This, since only on this basis can the promise be made “sure to all the seed”. And since only in this way is the glory for the fulfillment of all the requirements and conditions of salvation God’s alone through grace alone.

He MUST fulfill His covenant with them on a basis that brings no credit at all to them, but all the glory to His special initiative in grace towards them in particular (Eze 36:22, 32),

Now here’s an exercise I highly recommend.

Go through the Old Testament. Look for every reference that speaks of the climax of the covenant with Israel, that great time of ultimate transition between their constant exposure to covenant discipline and the great reversal that redeems and exalts this blinded, profoundly chastened people once and for all. Invariably this will always be the day of the Lord, whether or not that specific term is used.

It is always found as the climax of an unparalleled time of affliction and distress, called by Moses, the prophets, and Jesus, the great “tribulation”, a time like no other, ending in the day like no other. This is very simple and plain.

Now do this: see the conditions that prevail before this time and mark how radically Israel’s experience on this earth changes after this time. Observe all the radically transformed conditions that are described in such notable detail. Now ask yourself. How can words be preserved of their original intent and meaning and all of this be transferred, either to a present mystical experience in the Spirit or to the new heavens and earth of final, imperishable perfection? It just can’t be done!

No, quite clearly, if plain, non-figurative language means anything, these unprecedented, never before fulfilled conditions are realized on this present earth. And this, of course, demands an intermediate period between this age and the final perfection, the very millennium of which John gives the duration.

But even before a definite duration was revealed, it would have been clear to anyone that these post-tribulational conditions can only be fulfilled on this earth, in the presence of abiding imperfections that point on to yet another stage of even greater change.

The question is, where and when are all of these highly descriptive details of prophecy and promise to be fulfilled? Is this in a mystical realm?, or a new heavens and earth of ultimate, final perfection? The question answers itself.

Just note what a massive volume of scripture is devoted to Israel’s restoration. Where and when do such conditions prevail that have never before existed? Unless we are willing to discount the plain meaning of plain words, these yet imperfect conditions prevail on this earth AFTER the great and notable day of the Lord.

This simple observation of the radical ‘line of demarcation’ between what lies BEFORE the DOL and what follows AFTER will go far towards keeping the interpreter on course. It will establish, to some real degree, the soundness of one’s hermeneutic (method of interpretation), as the only sensible means of demonstrating the credible harmony of the whole of scripture in what I am fond of calling, “the glory of the story.”

In His great grace, Reggie

The post The Antichrist, the Millennium and the Kingdom appeared first on Mystery of Israel.

I’m very interested in the overall impression that you will get while there [in Israel]. One thing is for sure, like you said, “So much going on in the Spirit that is so intense over here.”

Just like when a child of God is out of order and God will lead that one into some test of adversity to cure them of their presumption, I see the spirit of Islam, raised up like a Pharaoh to send a prodigal son running back into the Father’s arms to receive, in great brokenness, a new heart and spirit.

In the meantime, I see divine tenderness in bringing them back again into their own Land with great tokens of blessing of ‘common grace’. This is a milestone of immense significance, and for that reason so much the greater reason to soberly listen to their own prophets. Why? Well, of course that they might attain to the revelation of the righteousness of God, but also because for 18 centuries, there has been no Jewish nation, particularly one that has only recently returned “after the desolation of many generations” (Isa 61:4; Eze 38:8). Even beyond the explicit references to the return, this is what all the prophets presuppose as the necessary setting “in the Land” for God’s final pleading with His people in their greatest and final crisis. Only since the modern return from “the desolations of many generations” has the stage been set for the far greater and complete return that comes only after the tribulation when the Spirit is poured out on the surviving remnant (Isa 66:8; Zech 12:10; Eze 39:22, 28-29).

So while return to the Land is indeed a miraculous modern fulfillment of prophecy, the presence of an implacable enemy, still possessed of what Ezekiel calls, “the old hatred” (Eze 25:25) and “the everlasting hated” (Eze 35:5), should be sober reminder that though they are back home, they are not yet “home free”. But this is not the first time this situation has existed for Israel. Consider: When the Jews returned from Babylon, there was “a little reviving” (Ezra 9:8-9) . Notwithstanding, the prophets of the return, anticipating the inevitable drift back into apostasy, would continue to speak of the inexorable approach of an ultimate day of the Lord that would be preceded by an unequaled time of trouble, not only for Israel but the whole world. Nevertheless, according to Daniel’s prophecy, Israel’s deliverance would not come before the end of the 70 weeks. This would mean that for nearly 5 centuries the Jews would be back in their Land, but because of the partiality of their repentance, the nation would continue to reel under the cycles of persecution and occupation of successive kingdoms. Still, then as now, there would be extended periods of what we might call, ‘common grace’, which is the grace that God has on the poor, benighted condition of the natural man, as space for repentance is granted in divine patience, pity and love.

But where Israel is concerned especially, God cannot forever settle for this middle ground of in the Land, out of the Land, but never able to realize lasting security or guaranteed permanence in the Land apart from the promised righteousness of the everlasting covenant. As much as everything in our nature would like to avoid that day (Jer 30:6-7), it must come, because it is only an entirely regenerate nation that can fulfill the Abrahamic and Davidic covenants, as necessary for the kingdom of God to come on earth, and this cannot happen apart from “the bringing in of the everlasting righteousness”, not only for a remnant, but for the entirety of the nation (Isa 4:3; 45:17, 25; 54:13; 59:21; 60:21; Jer 31:34, et al.). That’s the part that so few are really seeing. God’s going for broke here. Can He pull this off? “Has God really said?” Can He, without going to a more ‘compliant’ people, take the same people He first brought out, and not only bring them in, but keep them in the Land forever, without further threat of covenant jeopardy surrendering them again and again to the will of their enemies?

This is the great test God has appointed for Himself, as He has chosen to bind up His Name and covenant oath with making good on this miracle promise, which is nothing less miraculous than Isaac’s or the Savior’s own miraculous birth (compare Gen 17:21; 21:2 with Ps 102:13; Isa 66:8). This is the great question that the millennium is given to settle openly and forever, in public vindication of the everlasting covenant, as it pertains to Israel in particular (the “scandal of particularity”).

What will make this so remarkable and manifestly miraculous is that this will be the experience of a nation that is NOT yet physically raised to glorified immortality, but newly born, filled with the Spirit, albeit still in their natural bodies. The uniform salvation of every Jewish survivor and every child ever born thereafter to Jewish parentage, will be a burning bush of standing witness to the nations of sovereign, electing grace, simply because while there will be great, unprecedented salvation and evangelistic outreach to the nations, in only one Land and among only one people will there be uniform salvation from the least to the greatest, so that not one of mature age need ever be taught to know the Lord, since they will ‘all’ know Him (Isa 4:3; 45:17, 25; 54:13; 59:21; 60:21; 66:22; Jer 31:34; 32:38-40; Eze 20:40; 37:25; 39:22, 28-29, et al).

This marvel of the uniform salvation of a remnant of penitent Jewish survivors of the last tribulation, together with their progeny that will be born to the them in the millennial age, all kept from departing from the new heart and new spirit of the everlasting covenant, is precisely what Paul meant when speaking of the salvation of ‘all Israel’ when the Deliverer comes out of Zion (note how Paul is conflating Isa 27:9; 59:20; Joel 3:16; Jer 31:34). The time made plain by the context is clearly the post-tribulational day of the Lord.

If this divinely ordained demonstration did not require flesh and blood embodiment on this earth, it is hard to see why a millennium would be required after the Lord’s return, which is exactly why so many cannot conceive of an earthly millennial interim beyond this age but before the final perfection. Yet, a volume of prophetic detail throughout the prophets would become superfluous without a place for fulfillment somewhere beyond this age, yet clearly incompatible with what is described of the final perfection of Rev 21-22.

This oversight an inattention to detail explains why many do not see the scriptural imperative of an abiding and unfulfilled aspect of the everlasting covenant that yet pertains to THEM (i.e., the natural branches). God yet has a cosmic point that He is determined to make through the Jew. What is that point? It is the very purpose for which Jacob was first set apart. It is “SO THAT the purpose of God according to election might stand, not of works, but of Him who calls” (irrevocably). The Jew exists as distinct, and very importantly visibly distinct, not only to preserve the holy oracles and give the world Jesus (and then to have no further purpose?), but they are miraculously preserved, against all odds, as distinct among the nations, that through them, by real embodiment of real, preserved ethnic identity, God might make this very point, and send it home for a thousand years of open, public witness.

The cumulative evidence leads to the conclusion that God has decreed that His free prerogative to choose as He will choose will have a physical embodiment on this earth for a thousand years before moving to the final, post-millennial perfection of new heavens and new earth. This will be the open, visible vindication of the everlasting covenant, as it pertains particularly to the natural branches. All indications are that God is very jealous for this. It is something that has been in His heart since the setting apart of Abraham, Isaac, and Jacob, which is to say, the God who elects.

Still, there will be pockets of contempt and envy against Israel’s election, until the earth has become full again of covenant haters, election despisers, showing that even under the most compelling and auspicious conditions, the wicked are unwilling to behold the majesty of the Lord.

“Let favour be shewed to the wicked, yet will he not learn righteousness: in the land of uprightness will he deal unjustly and will not behold the majesty of the Lord. Lord, when thy hand is lifted up, they will not see, but they shall see and be ashamed for their envy at the people; yea, the fire of thine enemies shall devour them” (Isa 26:10-11).

Another point I wanted to make is that NEVER before have such a number of often overlooked details of prophecy existed in such perfect alignment, some that have only fallen into place the last few years. Not only can Jesus NOT come until the man of sin is first revealed, but preterists and amillennialists alike should be apprised that only now, for the first time, the right enemies are in the right place for the fulfillment of prophecies that have never realized final and complete fulfillment, respecting all details, until now. Not Rome, but Gog and Magog and the distinct nations listed in Eze 38:5-6.

For example, neither Antiochus IV or Titus qualified as a ‘little horn’ (a small power in its origin; Dan 7:8; 8:8-9). The early church fathers would caution against associating any of the Caesars with the final beast in the absence of the ten kings. Yet, the ten kingdoms mentioned in Ps 83 include the very territories that are ranged against Israel now, who harbor to this day “the everlasting hatred” that the scripture depicts as alive and well at the time of the day of the Lord and Israel’s ultimate deliverance for kingdom glory (Obad; Eze 35-36, et al.). It is these nations in particular that all the prophets show to be participants in the final siege upon Israel that brings the great day of the Lord in all its finality. It is Lebanon, Edom (modern Jordan), Assyria (modern Iraq), Persia (modern Iran) and so on we could go. As in ages past, Israel’s modern enemies inhabit the same neighborhood that is currently brimming with what Ezekiel calls, “the everlasting hatred” (Eze 25:15; 35:5).

In only the last few years, even less, the nations that prophecy shows to be belligerents against Israel are turning from an only recent posture of friendship to open hostility. We see this with Turkey, the Togarmah of Eze 38. Conversely, other nations mentioned in prophecy as NOT opposing Israel in the final conflict, but instead being threatened and overrun by the Antichrist, have only very recently moved in the opposite direction. For example, the book of Ezekiel is most prolific in its mention of Egypt. Yet, when we come to the list of nations that are led by the principality, Gog, against the Land of Israel, Egypt is significant for its non-mention. How far this seemed from probable only a short while ago when the radical Muslim brotherhood Morsi government was leading Egypt towards absolute, obsessive belligerence against Israel. Not only so, but Egypt is particularly described in Dan 11:42 and in Isa 19 as being a special object of Antichrist rage, very possibly for a policy of moderation towards Israel. Note too that Egypt is overrun in Dan 11:42 only AFTER the abomination has been placed in Dan 11:31, showing this to be AFTER the middle of the week, making clear that Egypt was NOT one of the ten aggressors confederated with the Antichrist in his initial invasion of Israel.

Another compelling instance is Saudi Arabia (biblical Sheba and Dedan). Mutual regional strategic and economic interests have brought these onetime bitter enemies into just the kind of common cause that makes the Antichrist invasion of Israel an occasion for Saudi consternation (see Eze 38:13). Not only are the Saudis not supportive of the Antichrist invasion of Israel; they are threatened by it. All of these developments are very recent, but necessary to fulfill many often-overlooked details of prophecy.

Thus, we can say that whereas there are moderate Arab nations that will support the peace arrangement that the Antichrist disrupts in the middle of the week. It is incorrect to suppose that ‘all’ nations go against Israel. They do not! It is the Antichrist with his ten that break the peace and flood the Land of Israel with overwhelming forces. The onlooking nations, unable to repulse his advance (Dan 11:31 with Rev 13:4) are aghast and imperiled. They will be impotent to resist (Dan 11:31 with Rev 13:4). Dissenting nations will soon come under great pressure to capitulate to his demands. Evidently, he does not have complete military control over all the nations, certainly not at ‘the end’ (see Dan 11:40-45), but is able to use his strategic advantage over the flow of vital resources to exert control over the nations through economic sanctions. Besides the sweeping power of unrestrained deception, his chokehold on the world’s economy appears to be a primary means to manipulate compliance with his demands.

The hearts of men will be ultimately tested as to whether they will bow to his demands, and we may be sure that part of the price to escape economic strangulation will be the handing over of the Jews.

All’s to say, these conditions have never existed until now. These developments are remarkably new. So what does this mean for where we are at the moment? How long will the present status quo hold? When we look at the scriptures and the modern situation since Israel’s remarkable return and achievement of statehood, one does not get the impression that the tribulation is that far removed from Israel’s preliminary return in unbelief, coupled with great prosperity and beautification of the Land.

I mentioned that this beautification and prosperity of the Land comes “after many generations of desolation”. Think about it. When has this prophecy been fulfilled in the past? Is it the 70 years of captivity prophesied by Jeremiah? That was only ONE generation. Could it have been fulfilled anytime BEFORE Rome’s destruction of the temple when the Jews populated and tilled the Land all throughout the 490 years of Daniel’s 70 week prophecy? No, the only period long enough to account for this prophecy is the period since 70 A.D., especially since 132 A.D. It is only since then that the Land lay barren and untilled until the 19th century. Now observe: In Eze 38:8, the Antichrist invasion of the Land comes AFTER the Land has been for “many days … a continual waste”. This again refers to the long exile that answers to none other than the Roman exile since final Jewish eviction in 132 A.D. But while no definite time is given for how long the Jews will be in the Land and greatly prospering before the Antichrist invasion, it is hard to take the impression that the time can be very long from this preliminary regathering in unbelief to their ultimate regeneration and complete return when the face of God is no longer hidden and the Spirit poured out (Eze 39:22, 28-29).

It is also significant that this is AFTER the desolation of ‘many generations’ but BEFORE the brief desolation of the last 3 1/2 years. Joel describes the day of the Lord as coming to a land that is Edenic BEFORE it is attacked and turned into a “desolate wilderness” (Joel 2:3). This is exactly the condition of the Land that Ezekiel describes as existing just before the attack of Gog (Eze 38:12-13).
“Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand; A day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains: a great people and a strong; there hath not been ever the like, neither shall be any more after it, even to the years of many generations. A fire devours before them; and behind them a flame burns: the land is as the garden of Eden before them, and behind them a desolate wilderness; yea, and nothing shall escape them” (Joel 2:1-3)

Upon the Lord’s return, the Land will be returned to its Edenic beauty during the millennium (Eze 36:35), but this is not to be confused with its pre-day of the Lord condition described by Joel and Ezekiel that is brought into ruin by the ravaging hordes of the Antichrist.

So we’ve come full circle. Jerusalem is again a cup of trembling, as the prophet says she must be just before her final deliverance and glory. It is the controversy of Zion again, only this time is the last time, because unlike former destructions and desolations, the players declared in the ‘fine print’ of prophecy are now, for the first time, even within the last few years, all now aligned in place. All that remains is a peace arrangement that provides for required recognition of Israel’s right to exist, and access for Jews to restore their ancient ritual and temple. This brings the really big question that has recently moved me to tears. What will THIS take and what will it cost?

As Dalton recently posted, and as confirmed by a friend that used to work within the intelligence community, all the other wars have been little wars compared to the big one that is presently building on the northern border. The missiles currently being stock-piled by Iran’s proxies, and now well concealed within Russian protected Syria, are not for self defense but for the day of strategic opportunity to destroy Israel, nothing less.

Knowing that the next US administration may not be so supportive, Israel may well decide to take preemptive action. It has long been my expectation that the changes required in the region to fulfill the final necessary requirements of prophecy will not come by any natural process of diplomacy. Nothing short of war, one that may well threaten Israel’s survival, could account for the kind of changes necessary to fulfill prophecy. Only a seismic re-balance and re-configuration of the whole political landscape could ever change the political deadlock that preserve the present status quo. Yes, it is a war that Israel will win but at what cost?

So how soon? How close are we? Note first that Israel has been in and out of the Land more than once since Jeremiah gave his prophecy concerning their final salvation at the end of the time of Jacob’s trouble (Jer 30:7 with Dan 12:1-2; Mt 24:21). What’s to say that after this return Israel may not dwell in the Land as a prosperous nation for many, many years yet to come? Well, no one text ‘says’ that Israel is only back in the Land a very little while before the great tribulation. However, ‘if’ the case is well enough made that the two days of Hos 5:15-6:2 are indeed symbolic, not of an indefinite short period of time (as most commentators) but as two definite millennia, to be reckoned from the Lord’s ascension. And ‘if’ the recent developments mentioned above are indeed preparation for the kind of conditions that will exist just before the Antichrist’s invasion, then we are looking at a short period of time for such seismic changes to take place.

When the prophecies are closely investigated, it seems clear that nothing on the present horizon, short of a regional, if not world war, could conceivably account for the kind of shift that would induce the Arab world to make the kinds of concessions that prophecy requires. Think about it. The Antichrist hates the covenant. He agrees to the peace only because it is expedient for the moment. From its very inception, he immediately begins to plot against the very covenant he confirms (Dan 11:23-31). This is the man who will bring the world of radical Islam with him in his attack on Jerusalem. Unless there was some unprecedented inducement, would such a man consent to a peace that he so deeply opposes?

It seems clear that the one who will be leader of the ten-nation confederacy that descends upon Israel would never countenance such a peace plan, particularly one that must necessarily include provisions for Jewish control of at least some part of the temple mount, unless Israel had attained an overwhelming advantage in the negotiations. It is this kind of advantage that I believe will come to Israel only after another war, sufficient to reshape the balance of power throughout the region and to profoundly revise opinion over how peace can be secured.

This will be particularly true if Israel’s survival is once more threatened by its attempts to accommodate outside pressure. It will produce in the Israeli’s another resolute ‘never again’ posture towards world opinion, as the moderate nations enter into a new phase of negotiations only after another bitter lesson of tragic cost. Of course, this will be the beginning of the end, precisely when things finally look hopeful after so many years of seemingly impossible deadlock and impasse. It will be mankind’s ultimate Babel of humanistic imagination that peace on earth can be attained short of kingdom righteousness, with an all saved Israel at its center.

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That’s really a true statement! Democracy is no better than its fast deteriorating ability to build on ideals and values borrowed from a Judaeo Christian heritage. But the kingdom of God is not a democracy! And, unbeknownst to the world, the crisis of Israel is divinely set to be the issue of the coming of that kingdom to earth.

The biblical story is built around the prophetic history and fortunes of an elect people, and the irrevocable divine gift of a specific land as ‘their’ everlasting possession. As go the people, so go the Land, but the gift is irrevocable and its ultimate destiny secure through the pre-determination of ‘the God who raises the dead’. This disturbing conviction, held by a few Christian and Jewish ‘fundamentalists’ is naturally looked upon, not merely as an antiquated world-view that is out of step with modernity, but a very dangerous threat to the progress of a peace that is based on the ‘democratic’ ethic of what ‘seems’ most humane and fair to the largest possible number.

Those claiming divine authority for their views concerning Israel’s existence and future will be seen as the enemy of progress and even hope from the standpoint of an humanistic ethic that presumes to be based on the best that is in man to unify and pacify the greatest number. Therein lies the collision. It is the age old question, originally put by the serpent, “Hath God really said?”

But since the nation’s beginning, it was the uniform understanding of the Hebrew prophets that this age would end around an international controversy over ‘the Jerusalem question’, which is really the age concluding resolution of the much older ‘Jewish question’, or, as some have called it, ‘the Jewish problem’. But what does it all mean?

It is interesting that the age would end here just where it does, in the way it does. Think about it. Why should it not be sufficient that the age end around only the question of Jesus and the gospel and perhaps a final persecution that proves the faithfulness of believers under pressure? Why should it so necessarily include the Jewish question? Yet, according to the uniform witness of all the Hebrew prophets, the resolution of this question is where all roads have been leading since God first gave the Land to Abraham’s descendants.

The question of Jerusalem is ultimately the question of ‘whose land?’, and the further question of the basis of ‘divine right’ to the Land. But here’s what I want to say: The question of divine right to the Land, for all its significance to underscore God’s prerogative to choose as He will choose, is really just the shell of a much more ultimate and decisive question.

It is not enough to know that the age ends in just the way prophecy shows. It is crucial that we understand why it ends in just this way. In other words, we need more than the ‘what’ of prophecy; we need to understand the ‘why’. What is God saying through these particular foretold events? What’s His point in it all? This is where we so often ‘lose the forest for the trees’.

We must see that the Mideast crisis, as climax and finale of an ancient family feud, designs the much deeper question of God’s right choose on a basis that has no point of intersection with anything in man or of man. In that sense only, the Land question becomes the question of righteousness, which leads to the Jesus question. Thus, the purpose and meaning of the Mideast crisis is completely missed unless it has sent us to this much more core question, specifically, the nature and basis of an “everlasting righteousness” that is nothing other than the righteousness of God Himself, His own divine nature, as perfectly incarnated in the Son, and only because of the Son, partially incarnated in the believer through the Holy Spirit.

The Mideast crises exists to evoke this much deeper and decisive question: how can a chosen nation (that remains no less chosen despite its historical track record), come at last to rest in abiding security from all their enemies round about? Answer that question and we will have moved much nearer to understanding the meaning of developments in the region where it all began and is destined very shortly to end.

Through the Jewish people, God is demonstrating before men and angels a magnificent drama intended to reveal and define the meaning of grace, as the sole basis of a righteousness that lasts forever. Because only a righteousness that is forever can secure a chronically disobedient people in the Land forever, which is what the everlasting covenant promised from the beginning.

This is how the Jerusalem question is inseparably connected to the Jesus question. Through the victory of the curse reversing seed of the woman, the ‘blood of the everlasting covenant’ is revealed to be the eternal ground and basis of the only kind of righteousness that can give Israel secure and enduring rest in the land. In this, the Word of God is finally and publicly vindicated, and sovereign, electing grace defined, as utterly apart from human merit. That is at once the glory but also the ‘rub’ of Israel that occasions either offense or humble prostration before the God who elects.

Reggie Kelly

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Wondering if you have any thoughts on the OT roots of the question “What shall be the sign of thy coming and of the end of the age?” Specifically the “sign of thy coming” part. What did they mean by this, since 1) He was already there with them, and 2) the mystery of the 2nd coming is still a hidden mystery?

Old Testament roots for this question would be the basic beliefs and range of associations and interpretations that we know were common among the Jews of the first century. We have many non-canonical writings from the period of the second temple that give us a pretty good window into what was expected and how many of the Jews of that time were interpreting the prophecies.

It was common belief that the present age would end with an international conflict over Jerusalem, with the temple desecrated by a final invader. Whatever role some imagined the Messiah to have in the final war, one thing was certain: His rod iron rule over the nations begins only after the final tribulation, with the destruction of the last oppressor.

Messiah was indeed coming, but the One who was coming at the day of the Lord in final judgment was usually understood to be, not Messiah, or at least not ONLY Messiah, but God Himself. It was only with the NT’s revelation of the mystery of Christ’s twofold advent that the day of the Lord would now be always understood as the coming / return of Jesus.

When something so momentous as the utter destruction of the temple (a wonder of the ancient world) was announced, it would have naturally evoked associations with the end of this age, which the Jews rightly understood as the beginning of Messiah’s rule from a restored Jerusalem.

They did not understand where Jesus was going, only that He was going away, as announced at the end of Mt chapter 23. Some would wonder if He was going to teach the Gentiles. It is important to remember that the prophecy of Mt 24 came on the same day of the Lord’s rebuke of the Pharisees in ch 23. It is that dialogue that sets up the disciple’s question.

Jesus has just announced that He is leaving and so remain in some other place “until” He is acknowledged by the nation as “He who cometh …” (Mt. 23:39; Ps 118:26; a familiar allusion to the Messiah, see also Mt 11:3; Lk 7:19).

After raising the question of His Messiahship in ch 16 (a title that Jesus refrains from using until His reply at the judgment seat of Caiaphas, the high priest; Mk 14:61-62), the question was definitively settled among His disciples: Not only is Jesus Messiah; He is the exalted Son of God.

Now consider: He has just announced His imminent departure in ch 23. This must have greatly troubled the disciples. Then, with the disciples’ attentions turned to the magnificence of the temple, the time is perfect for the Lord to astonish them even further by declaring its complete and utter destruction. Can you imagine their thoughts?

In such a context, this could only mean the end of the age, which every Jew understood as the beginning of Messiah’s rule over the nation’s from Zion’s contested hill (Ps 2). For this, a departed Messiah would certainly have to return. But it must be remembered that they did not yet know the mystery that the Son of Man coming in clouds of glory, as anticipated in Daniel’s prophecy, would be the Suffering Servant and ‘cut off anointed prince,’ risen, ascended, and returning in glory.

Though He had occasionally alluded to His death and resurrection, the secret was safe, because Jesus well knew that not only would His own disciples NOT understand, the wisdom of the cross would remain hidden even from the demon princes of this age until after its purpose was accomplished. This was the divine strategy (1Cor 2:7-8).

That’s how removed the cross was from anyone’s imagination (Mt. 16:22; Acts 8:34; 1Cor 2:7-8). Only Jesus knew the secret (Isa 53:11). No person, however righteous, and no angel could know the mystery of the gospel of Christ’s twofold appearing to Israel until the time appointed (Ro 16:25-26; 1Pet 1:11-12). As foretold by Isaiah, it was purposefully held under divine lock and key (Isa 8:14-17).

The disciples did not therefore imagine that His going away would be by death, nor His return in the clouds of heaven after resurrection and ascension to the throne of glory, as envisioned in Daniel ch 7. But they understood very clearly that the temple’s destruction implied the end of the age, and since there was now complete consensus that Jesus was the Messiah who would rule from David’s throne, the announcement of such a seismic event would quite naturally evoke the very reasonable question, “what will be the sign of your coming and the end of the age?”

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Right Click to Download After the Darkness – by Travis Bennett (49mb)
 

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In order for Christ to return the Antichrist must be first revealed (2Thes 2:3), but in order for this to happen, the restrainer must first be removed by the agency of Michael (2Thes 2:7 with Rev 12:7-14). After Satan’s expulsion, “his time is short” (Rev 12:12). Space does not permit the presentation of the evidence, but suffice it to say that the great transitional event of Michael’s heavenly victory over Satan will not occur independently of the prayer and travail of the church. With Satan’s eviction, ‘the tribulation, the great one’ begins (this is the literal translation of the Greek double article in Rev 7:14). This is the short but unequaled tribulation that eclipses all other times of tribulation (Jer 30:7; Dan 12:1; Mat 24:21). The instructed believer will know that Satan’s dejection down to earth will NOT be his final end, but the beginning of his most fierce assault on the saints and the covenant itself.

This is to make the point that intelligent prayer for the full coming of the kingdom is also a prayer for the speedy removal of all that stands in the way of the fulfillment of prophecy. It means that our desire for the coming of the kingdom has become greater than our fear of what must come first. How can we then pray with singleness of heart for His return, if we are secretly desirous that His return NOT be in our time, particularly if this should mean that we and our families will not be conveniently removed from earth by way of a secret rapture? This is a sober thought, since even the pious sages and rabbis of the Jews throughout the middle ages would declare their prayer that they would not be alive to see the ‘birth pangs’ of the Messiah, which they rightly saw as immediately preceding the longed for ‘redemption’.

But how can such a prayer be prayed if we have succumbed to the prevailing mentality that says, “all this and heaven too”? How can we pray with such singleness of heart and purpose if our dominant desire is for nothing more than God’s continued blessing on our temporal tranquility? That is why a post-tribulational rapture of the church is so unthinkable to those branches of Christendom that preach an overly ‘realized eschatology’ of guaranteed present prosperity and security. This implies that in order for there to be such prevailing prayer, there must be the truest and deepest longing and even travail that is not content with the ‘presence of the kingdom’ apart from its full compliment in His glorious return, the “blessed hope” of the church. This can only come with a great revolution in our all too modern and all too Western world and life view, as even evangelicalism, for the larger part, is embarrassed by our antiquated “apocalyptic” view. What then will it take to move us to this kind of kingdom reality and urgency, particularly how we pray?

For one thing, we will have to become “glory centered” more than self centered. “No man ever yet hated his own flesh,” says Paul. There is nothing wrong with the natural and healthy desire for personal and corporate peace and safety for ones nation and for ones family. There are clear promises to that effect. But this is not the highest good. Even the world concerns itself with the same (1Thes 5:3). We are called to something beyond. The believer is baptized by the Spirit into union with the desires and goals of another, even Him who is the one being in all the universe who is perfectly right to seek His own glory as the highest good. We must reorient our thinking and our desires to this.

The highest good is the glory of God, regardless the cost to our otherwise good and acceptable temporal interests. That is why only a true experimental taste and apprehension of that transforming vision of His glory will be sufficient to keep us through the mighty tempest that must soon blow with violence upon our whole civilization. It is that vision that braced and kept Him. “Who for the joy that was set before Him endured the cross …” I am reminded of the old hymn which says, “I am resolved no longer to linger, charmed by this world’s delights, things that are higher, things that are nobler, these have allured my sight.”

Is that joy, truly and without reserve, ‘set before’ us? If it is not, we dare not presume that any other form of knowledge or good works will suffice. Seek the sure and secure certainty of your calling and election, but be careful that your security is not tied to just having your own personal spiritual accounts in order; that is not the vision and love of the kingdom. Rather, be careful that ‘the full assurance of faith’ is tied to an apprehension and love for the kingdom of God, not only as a present inward reality, but in its full expanse, by the open and public vindication of His covenant promise in all the earth. We are to be moved by His vision for the glory of His kingdom and not just how it will go with us in our individual standing at the judgment seat of Christ. Such an orientation tends towards works and self centered theology that puts the emphasis where scripture does not put it, namely, on ourselves. On the contrary, we need to share His jealousy for His open vindication here on this earth, not for our sake, but for the sake and glory of Him who bought us. It must be here at the scene of the crime. This is where the test must be won or lost, here, on this earth, “in the presence of His enemies”, and against all odds. This present earth WILL see and host the fulfillment of all that God promised His elect nation, as the millennial head of the nations. That is what the powers fear.

It is the passion for His glory, first in the church, and then in all the earth through a restored Israel that should fill our longings and our prayers. It is a clear vision of that glory and that joy that will cause us to endure the cross of tribulation, even great tribulation. That is the understanding that will permit the kind of prayer needed to move heaven, so that all things that wait in heaven (such as Michael’s final removal of Satan; Rev 12:7-14) and on earth (such as the end of Muslim domination of the temple mount) and all that stands in the way of His kingdom will be removed. The more we consider it, the more we will agree that this is a prayer that is indeed costly, so that only those who’s faith is in “the God who raises the dead” can pray it truly and effectually with singleness of heart.

In answer to Phil’s forward ((Temple Mount – Spiritual Warfare
Perhaps the LORD opened their eyes and they saw a mighty army of God … armed with the sword of His WORD!
Are the principalities and powers reporting spiritual warfare?
http://www.israelnationalnews.com/News/News.aspx/151130)) which stirred these thoughts, I have this to add: So long as Muslims dominate the temple mount, barring all Jewish access, the Word of God cannot be fulfilled and Jesus cannot come. That is why the principalities and powers literally gloat so long as that usurping shrine sits firmly atop that elect place that Jews are currently forbidden even to approach. The few that do consider that something big has got to give in order for this to change, find it hard to imagine that such change could ever come by any other means short of war, perhaps, God forbid, not only regional but another world war. We are not told specifically one way or another. We are left to inference, but seismic world changes are impending.

Just as Arabs view Jewish ‘occupation’ of the Land an insult to Allah, I see the Muslim shrine in that holy place as a demonic affront to the “holy covenant” (Dan 11:28, 30), since it sits over the place where God elected to put His name ‘forever’. The church, for the far larger part, has no concept of this ‘earthly’ aspect of the war in the heavens, but the principalities know and resist anything that would move this mountain of opposition that stands in the way of the fulfillment of the necessary pre-conditions of Christ’s return. The battle is indeed in the heavenlies, and instructed believers should know that nothing can advance towards the necessary pre-conditions of Jesus’s return while this dead lock persists. Are we willing, in full light of what it will mean for our temporal comforts, to pray with one heart and mind together for the removal of this opposing mountain? Certainly, the opposing mountain that stood before Zerubbabel (Zech 4) was much more than contemporary Babylon. It was Satan’s resistance to the restoration of the “house” (“whose house we are”), the finishing of the vision, and the kingdom of God come on earth (“under the whole heaven”). To this end all creation groans. How much do we, with strong sighs and longings, also groan? “Come quickly Lord Jesus!” is the cry of a church that has counted the cost of that prayer.

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Hi Reggie, I have been reading your post “Flesh and Blood Shall Not Inherit the Kingdom”. I have a question pertaining to the following point you made:

“This, of course, leaves the question of where will the glorified, resurrected redeemed be in relation to the saints of Israel and all that will be saved during the millennium. Will they co-habit the same space? Will mortals dwell with glorified immortals in the same physical location and discourse with one another as naturally as mortals do now? I don’t think so. That is not how the scriptures depict the millennium.”

In the context of the Abrahamic covenant, the promise of land is given to him personally and to his seed, meaning Christ as Paul stipulates in Gal 3:16. So resurrection is necessary for the fulfillment of this covenantal promise to Abraham, to his Seed, and to all who are in the seed – “And if you belong to Christ, you are Abraham’s offspring, heirs according to promise.” (Gal 3:29). But does it not follow, then, that just as Abraham will physically walk in his inheritance of a land “from the great river to the Euphrates” so will we? Consonant with the literalness of this promise, the following verses suggest that Gentile believers could be physically present with the Jews in the earth at that time:

They sing a new song:

“You are worthy to take the scroll and to open its seals, for you were slaughtered and by your blood you ransomed for God saints from every tribe and language and people and nation; you have made them to be a kingdom and priests serving our God, and they will reign on earth.” (Rev 5:9, 10)

What man is he that feareth the LORD? him shall he teach in the way that he shall choose. His soul shall dwell at ease; and his seed shall inherit the earth. (Ps. 25:13)

But the meek shall inherit the earth. (Ps. 37:11)

The righteous shall inherit the land, and dwell therein forever. (Ps. 37:29)

The seed also of his servants shall inherit it, and they that love his name shall dwell therein. (Ps. 69:36)

…but he that putteth his trust in me shall inherit the land, and shall possess my holy mountain. (Is. 57:13)

I will bring forth descendants from Jacob, and from Judah inheritors of my mountains; my chosen (elect in KJV – in the Seed, we are part of the elect nation) shall inherit it, and my servants shall settle there. (Is 65:9)

To the eunuchs who keep my sabbaths, who choose the things that please me and hold fast my covenant, I will give, in my house and within my walls, a monument and a name better than sons and daughters; I will give them an everlasting name that shall not be cut off. And the foreigners who join themselves to the LORD, to minister to him, to love the name of the LORD, and to be his servants, all who keep the sabbath, and do not profane it, and hold fast my covenant– these I will bring to my holy mountain, and make them joyful in my house of prayer (see Is 56:3-7)

I know that I have sidestepped the issue of flesh and blood not inheriting the kingdom, but obviously, I’m coming at it from the covenantal angle. I’m looking forward to your response.

Robert

I am aware of the problem and know that many have wrestled with this question. The more intimate our knowledge of the details of how the prophets depict life in the millennium, the more difficult it seems to understand how the glorified redeemed will co-habit the same physical space with mortals, unless we are able to conceive of a more transcendent and multidimensional kind of occupation by those who will not be angels, but will certainly be “like the angels” (Mt 12:25).

Paul speaks of a perfection of knowledge that will transcend all temporal limits when he says, “but then shall I know even as also I am known” (1Cor 13:12). This is just one more thing that underscores how radically different our resurrected state will be to even the most exceptional Spirit-filled life in this present age. It’s another kind of existence. But this does not mean that ruling and reigning with Christ out of a spiritual realm over cities and nations is any less a real bodily inheritance of the earth. Nor should we suppose that because glorified saints are not immediately visible to mortals living all over the millennial earth that they are any the less kings and priests that both inherit and also reign upon the earth.

I certainly see your point about Abraham and the elect seed inheriting the earth, even more particularly the designated boundaries of the promised Land, but I also see that progressive revelation has expanded the scope of the promise to a higher spiritual plane of a city that has foundations (Heb 11:10), the heavenly Jerusalem, the mother of us all (Gal 4:26). This is the city foursquare that comes down in final perfection on a new heaven and earth. With the former earth now ‘passed away’ (Rev 21:1), the New Jerusalem of the new heavens and earth is distinguished from the millennial Jerusalem, as having “no more temple”  at its center (Ezekiel chapters 40 – 48 in marked contrast w/ Rev 21:22).

The “new earth” is also distinguished as having “no more sea” (Rev 21:1). This is vivid and marked discontinuity with the present earth and designated parameters of the covenant Land. That is something beyond even a redeemed millennial Jerusalem. Yet the promise is not viewed as in the least way diminished or compromised, since those who are in Christ inherit not only a Land within circumscribed boundaries, but “all things” (Ro 8:32; 1Cor 3:21-23).

The millennium has its indispensable convenantal purpose that will not be circumvented or side stepped. It is the open and public vindication of all God has promised the Jewish people, as a distinct and visible ethnic entity, from whom the election can never depart (Ro 11:29). To this end they have been uniquely preserved and not suffered to assimilate. The millennium is a covenantal necessity essential to the name and Word of God. Because it is then that the Jews, as Jews in particular, will visibly exist for one thousand years in that particular Land as an all righteous people without instance of backsliding or defection (Isa 4:3; 54:13; 59:21; 60:21; 66:22; Jer 31:34).

This will be as a Spirit-filled nation, still in natural bodies, building houses, having children, and evangelizing the nations. Primary among many other things, the millennium is necessary to show that God is able to establish His covenant with a people who, in themselves, have proven hopelessly prone to backslide, but who now, as an entirely righteous nation, will be able to “securely” keep the Land forever without further threat of judgment and potential exile. The only way abiding security in the Land can be forever is if all of Israel has attained to a righteousness that is forever, even the “everlasting righteousness” of the “everlasting covenant” (Jer 31:34; 32:40; Dan 9:24). Only God could do this by His sovereign power, and that is precisely the point that the millennium exists to demonstrate in the sight of all nations.

The millennium is a distinct and necessary stage on the way to the final perfection, but it is not yet that perfection. It is not yet “the end” (1Cor 15:54). I do see that Abraham, as also the twelve apostles, inherit the present earth in the time that Jesus calls, “the regeneration” (Mt 19:28). They will certainly be present on the earth, even ‘bodily’, albeit not in the same kind of body (1Cor 15:40, 44, 49-50; Phil 3:21), and perhaps not visible with same kind of perception. I believe the glorified saints will be “like” the invisible rulers who presently rule the kingdoms of this world from the heavenly places.

This is not absence from the earth. We tend to think so much in terms of a spatial “above and beneath” that we neglect the mystical view that is thoroughly Hebraic, as implicit in Paul’s words when he says, “In the name of our Lord Jesus Christ, when you are gathered together, along with my spirit, with the power of our Lord Jesus Christ …” (1Cor 5:4).

We may also recall how certain of the saints appeared bodily to many that were in Jerusalem after the Lord’s resurrection (Mt 27:53), or the appearance of Samuel to Saul (1Sam 28:13-19), or the transfiguration (Mk 9:4; Lk 9:31), or the unusual nature of His words to Mary (Jn 20:17-18).

An even more ready to hand example are those times when the risen Jesus would appear suddenly in a room, while showing complete knowledge of all that had been spoken days before (Mk 16:12, 14; Jn 20:25-27). Certainly His presence was there before the time of His appearances. In the same way the Spirit filled saints of the millennium will certainly be aware of the presence of the glorified redeemed, and there will doubtless be times of bodily appearances, but not to all; just as Paul alone could hear the distinct voice that those in his entourage could not hear (Acts 22:9).

I have a conception of a bodily resurrected Abraham, Job (19:25-27), Isaiah (Isa 26:19), Daniel, and all the righteous up to the point of the first resurrection (Dan 12:2, 13), not away in some detached place from the earth, but here, on the present earth, ruling over cities and nations, albeit in a greatly transformed mode of existence, and not immediately and all times visible to the inhabitants of the millennial earth. They are, however, completely visible to one another, and to the Lord, whose face is ever before them, regardless of spatial location.

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We were recently looking at 1 Cor 15 and came across the words: “Flesh and Blood Shall Not Inherit the Kingdom.” You may have touched on this before, but I could use a little input on that in regards to the anticipated restoration of the Kingdom to Israel. Do you see my dilemma? or should I elaborate?

The passage on flesh and blood is about the necessity of change before the kingdom of God can be inherited in its final perfection. The kingdom is here in one sense. It is right now, peace, righteousness, and joy in the Holy Spirit. We have already been translated into the kingdom of His dear Son. The kingdom that was already here all throughout the OT (Ps 103:19; 145:13; Dan 4:34) was ‘at hand’ and present in the preaching of Christ. It came in power with the revelation of Christ. The kingdom came and was present in mighty signs in the ministry of Jesus (Lk 11:20). After the tribulation, it will come at the seventh trumpet (Rev 11:15). “In the days of these kings (the ten kings that unite their strength with the beast) will the God of heaven set up a kingdom …” (Dan 2:44; 7:13-14). Still, this is not the final perfection, as the fullness of the kingdom and the final destruction of death does not  come until after Christ has reigned over the earth for a thousand years.

All this is to say, the millennial earth, though the setting of the greatest expression of the kingdom of God on earth, since the miracle of Christ’s resurrection, is not rightly called the kingdom of God. It is a stage in the progress of the kingdom. It is an expression of the kingdom, but it is not the perfection of the kingdom. To inherit the kingdom in its perfection, one must be changed. One must put on immortality. This is the final glorified state of the spirits of just men made perfect. It is the resurrection of the body.

At the end of the tribulation, a surviving remnant of Jews are saved in one day. If we interpret the scripture in its plain and literal sense, it is apparent that these repentant Jewish survivors of the great tribulation are not raptured, but go into the millennial age in natural bodies. They are full of the Spirit, but they build houses, have children, witness to the nations of God’s good news, and many other specified functions and activities too many to mention.

So at the same last trumpet, two things are happening, the penitent remnant of Israel are looking upon Him whom they pierced, and becoming, in that instant of time, a born again nation with a fully saved population (Isa 4:3; 60:21; Jer 31:34). At the same moment that the surviving Jewish remnant is being saved at the revelation of Jesus, all who are already “in Christ” are instantaneously translated into glorified immortality. This happens at the last trump, which we see at the end of the tribulation (compare Isa 27:13 with Mt 24:31; 1Cor 15:52; Rev 10:7; 11:15-18).

This means that all who are not raptured or destroyed at Christ’s return go into the millennium in natural bodies. This brings the question, what happens to those who were either not saved until after the rapture, or that were saved sometime later during the millennium?

The answer has to be the “second resurrection. All who are not included in the “first resurrection” (Rev 20:4) will be raised at the end of the millennium (Rev 20:13).  And while only the unjust are specifically mentioned, the rule that flesh and blood cannot inherit the kingdom, together with the certain knowledge that many will be saved during the millennial age  (Isa 2:3; 49:22; 60:5, 9; 66:19-20; Zech 2:11; 8::23; Ro 11:12, 15) makes it necessary to infer that all who will be saved after the rapture MUST be raised at the second resurrection.

This, of course, leaves the question of where will the glorified, resurrected redeemed be in relation to the saints of Israel and all that will be saved during the millennium. Will they co-habit the same space? Will mortals dwell with glorified immortals in the same physical location and discourse with one another as naturally as mortals do now? That does not seem to be how the scriptures depict life in the millennium.

It is a difficult question, but I think when all the relevant scriptures are duly compared and considered, it seems a possible solution might be to consider that the glorified redeemed rule from a transcendent realm that will not be immediately visible to mortals. In this way, the glorified redeemed can exercise rule over the five or ten cities at once, just as principalities and powers exercise their rule over cities and nations now.

Of course, the glorified redeemed are not angels, but they are “like” the angels, and like the angels, even though their bodies have been changed and glorified, they now know even as they are known, and can continually behold the face of Jesus, without all the kinds of diversions that confront even Spirit filled mortals. In this capacity, they will be able to perfectly mediate in the administration of the king’s rule over Israel and the nations, much, I believe, like the angels do now, even as the risen Jesus, certainly with His glorified body well intact, is able to be to us a “quickening spirit.”

In this way, the “spirits of just men made perfect” will exercise a quickening influence and authority over cities during the millennium, but I believe this will be done from heavenly realms that will not be immediately visible to mortals, as they go about to carry on daily functions under the rule of Christ. A world evangelism will go out from Jerusalem, but this will not be conducted by the saints in glory, but by Spirit filled Jews, and, of course, the body of Christ will exist wherever Jew or gentile is indwelt by the Holy Spirit.

Now that you have gone and gotten yourselves into one of the most difficult and controversial questions of prophecy, it looks like you’ll have your homework cut out for you for a while 

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