Before we talk and contract Jews and Gentiles in the future, we need to understand some of the differences in futuristic views held by many. The next era following our present time on this earth has been termed the Tribulation Period. There are four main world views of apocalyptic literature, like the book of Revelation, and then there are three main theological views of the future concerning the Millennium (or the earthly reign of Christ), although there are minor variations of these as well.

There are some who view the content of Revelation strictly from a historical perspective: all, or most, of the prophecies in the book have been completely fulfilled in the past. Proponents of this tenant believe all the descriptions in Revelation are referring to the downfall of the Roman Empire during and after the time of the apostle John, the book’s author.

Others are known as preterists and also believe that all, or most, of the prophecies in Revelation have occurred in the past but that they were prophesying the destruction of Jerusalem. Therefore, all the prophecies had to be fulfilled by the end of 70 AD.

Then, there are others who believe the majority of the prophecies within the book of Revelation should be interpreted more from an allegorical perspective. The prophecies and visions which John wrote about were not literal but communicate a moral or theological lesson about God and how he works in the lives of Christians and non-Christians in all phases of earth’s history. This is what makes the book relevant for each and every person no matter in which period of earth’s history they live.

The fourth category is known as the futurist view. People with this view believe that all the events from chapter four onward are in the future, describe events that will occur after the Rapture of the Church and during the Tribulation and Great Tribulation Periods, and beyond. The prophecies and visions the apostle John saw and spoke about are to be taken literally as much as possible, except where it is evident that the apostle is speaking metaphorically. For example, when John states that Satan was bound in the Abyss for one-thousand years with chains so he could not escape, the futurists’ view is that the removal of Satan from the earth for one-thousand years would be literal but the chain would be metaphorical in that God will prevent Satan from being released. He is chained in the sense he cannot escape but not in the sense that God was using a physical chain that would restrain him for this prescribed period of earth’s history. Or, at least, this is not literal in our view of a chain as we know that could not hold a spiritual being; yet, God was using something which John interpreted as a chain or the concept of such.

There are three major views of the one-thousand-year reign of Christ on earth in the future, known as the Millennium: Premillennialism, Amillennialism, and Postmillennialism. The reason for the Millennium determines one’s main view of its importance and if it will be literal and actually occur. I believe the Premillennial viewpoint is the more accurate one for the following three reasons:

1. The Premillennial view allows the Bible to be broken into dispensations or periods of time where God deals with mankind for a specific purpose. Most of these dispensations have been about Israel as prophesied by the Feasts of Israel; yet, only four of these feasts have been fulfilled (Pesach or Passover – death of Christ; Matzah or Feast of Unleavened Bread – Christ’s sinless death and burial; Feast of Bikkurim or First Fruits – Christ’s resurrection; Shavuot or Pentacost – Holy Spirit uniting all believers, both Jew and Gentile, into his fold).  Since the current age is about God bringing Gentiles into his fold, there must be a time when He works with Israel as a nation again to fulfill the remaining feasts (Rosh Hashanah or Feast of Trumpets, Yom Kippur or Day of Atonement, and Sukkot or Feast of Tabernacles).  The Tribulation is a time when He can begin doing that once all current Christians have been taken out of the picture. God can then remember his covenant, which is the theme of the original Rosh Hashanah (Feast of Trumpets): to ask God to remember His covenant with Israel. These points would speak against the view of Amillennialism which does not even believe in the existence of a Millennium or in a special period of time that is any different from the current time in which one lives.

2. The Rapture is an event that allows all current Christians to be removed from the earth to allow God to focus on Israel, as well as the remaining Gentiles on earth. This event also fits well into an analogy of a Jewish bridegroom coming for his bride: she did not know when he was coming so she had to be prepared at all times; he went to where she was and brought her back to his home. A shout or call (e.g. by shofar) would be made to alert the bride and her attendants (SS 3:11). Christ’s church has been equated to, or alluded to, the bride of Christ who has been set apart for Him (2Co 11:2, Ep 5:22-23; Hb 10:10; Ja 4:4; Rv 19:14). These points would speak against both Amillennialism and Postmillennialism as both do not believe in a Rapture or not one that occurs before the Tribulation starts. If the Tribulation is about God remembering His covenant with Israel, then the Rapture could not occur after the Tribulation begins.

3. Because Satan took the world from mankind and is currently the ruler of it (Mt 4:8-9), Christ must take the current world back, re-establish his theocratic kingdom and reverse the curse that resulted from Adam’s rebellion so Christ can show He alone is sovereign. Therefore, the Millennium is a key period of future history that must occur. This point would also speak against Amillennialism since a literal Millennium would be necessary to prove Christ’s sovereignty over Satan. It also speaks against Postmillennialism as it would be necessary for Christ to reign on the earth with its curse removed to prove His sovereignty.

The time in which everyone currently lives will continue until the full number of Gentiles have accepted Christ as their Savior (Ro 11:25). That time will end at what is known as the Rapture or being “caught up” where believers receive a glorified body (Jn 14:1-3; 1Co 15:51-53; Pp 3:20-21; 1Th 4:17; 1Jn 3:1-2). This will occur before the Antichrist appears and the Tribulation Period begins (2Th 2:2-3). It appears the time shortly before the Antichrist comes on the scene will be marked by teachers teaching false doctrine that will lead many astray (2Pt 2:1-3); however, it seems that the beginning of false teachings will occur even prior to the Rapture – even in the present day (Ju 1:4). These “teachers” will have no scruples (Ju 1:8), and their ungodly acts will only escalate after the Rapture and prior to Christ’s second coming (Ju 1:15). Any of these peddlers of false information could be labeled “antichrist” (1Jn 2:22; 2Jn 1:7) because their teachings are against Christ. However, scriptures indicate that there will be one individual who will culminate the spirit of deceit and lead the world in rebellion against God (2Th 2:9-10; 1Jn 2:18). Once the Rapture occurs, there will no longer be any Christians on the earth for a time. Even the restraint of the Holy Spirit will be removed (2Th 2:7).

These events sets Israel up for God to work with them as a nation again and for every nation to be evangelized and make a final decision of their relationship with Christ. You don’t have to wait to do that. You can do that now. Have you? Do you want to? Just talk to him. He’s waiting – always waiting – just for you.

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Visit Books & Words to Inspire by Randy C. Dockens

The beginning of the Millennium is almost like the antithesis of the earth after the Rapture – the world goes from chaos to peace. This time, all those who have not accepted Christ as their Savior are removed. After the Rapture, the earth and its inhabitants endured all sorts of natural disasters and plagues. In the Millennium, the earth and its inhabitants will have a wonderful environment and almost pure bliss. All has been made right again. All evil has been vanquished – at least for a time. Satan has been placed in the Abyss – locked up for one-thousand years so he can have no influence on mankind (Rv 20:1-3). All those who had come through the Tribulation and still not accepted Christ by faith have also been removed. The earth is full of only those who have put their faith in Jesus Christ, the King of Righteousness. For the first time the earth is at peace – true peace.

There are two groups who enter the Millennium. One group is composed of those who were alive at the time of Christ’s return and who had accepted Him as their Savior. They enter the Millennium in their current human bodies. The other group is composed of those who are part of the first resurrection and enter the Millennium in glorified bodies. These consists of the following:

1. Those who returned with Christ when He came to destroy the Antichrist and bind Satan (Rv 19:14). These are considered the church, i.e., those from Christ’s resurrection until the Rapture who put their faith in Him.

2. Those who put their faith in the Messiah prior to his resurrection (Dn 12:1-2). These are resurrected after Christ’s return and before the start of His reign (Rv 20:4).

3. Those martyred for their faith during the Tribulation period. These also are resurrected after Christ’s return and before the start of His reign (Rv 20:4).

These will be like Christ in the sense that they will have their resurrected, glorified, bodies. They will be different from those who survived the Tribulation. Those who survived the Tribulation will still have human bodies like ours today. These who returned with Christ have what are called “glorified” bodies (1Jn 3:2). They already have the bodies they will possess in the Eternal State and know they will forever be with their Lord. The “New Testament saints” are considered the Bride of Christ (2Co 11:2; Ep 5:25-27; Rv 19:5-9) and the “Old Testament saints” are their attendants (Mt 25:1, 10). Both have a major part to play in Christ’s Kingdom. Future posts will explore this further. I hope you join us.

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Visit Books & Words to Inspire by Randy C. Dockens

Last time we talked about what the Jewish audience to whom John and Jesus preached would have been thinking when spoken to about the “kingdom of God.” So, it would appear they were speaking of a literal kingdom. After all, the mere word ‘kingdom’ implies a king, subjects over whom to rule, and a land over which to govern. So, that makes sense. But if that was the case then, what happened to make so many people think it is something spiritual rather than something literal?

I think one thing that has led to this is the misconception that Jesus came to change things. Therefore, a change in definition would not seem too out of line since he changed so many things. Jesus certainly did come to challenge and to correct but not to change. It wasn’t that the Jewish leaders were wrong in applying the Law—just in their way of executing it. They were making man-made “laws” equivalent to God’s Law, and it caused a misapplication of what God had originally intended. Therefore, Jesus did not come to change the Law or to null the Law but to fulfill it. Jesus himself stated this: “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished” (Mt 5:17-18).

But wait a minute, you may say, Paul stated that we are no longer under Law but under grace. That is true but not because Jesus did away with the Law. After all, if Jesus did away with the Law even the Ten Commandments would be null and void, but they are still in effect. So, how do we put this together? We must recognize that a large part of the Law was prophecy. When a prophecy is fulfilled, you don’t go back and say the prophecy is in effect. It is now a done deal and, in some way, null and void—not because it won’t happen but because it did happen. The same is true here. Jesus fulfilled the Law. He was the one to whom all the sacrifices and rituals pointed. When he came, died, was buried, and rose again, these animal sacrifices and rituals were made null and void. Again, not because the concept was no longer needed, but because Jesus fulfilled the concept. A sinless sacrifice was needed, and Jesus fulfilled that requirement. There is no longer a need to use an older system when something newer is now in effect. Therefore, Paul could say he was dead to the Law because he was now alive in Christ, the fulfillment of the Law. And we can only keep the Ten Commandments because of the Holy Spirit who indwells us—not because we can do it ourselves.

So . . . if Christ did not come to change but to fulfill, how does that relate to the term “kingdom of God.” Well, he was preaching He was the fulfillment of that—if only the people and the Jewish leaders would accept him. He was also referring to a literal kingdom and not a spiritual kingdom.

Let’s look at a few scriptures where the misalignment has occurred. To better understand, we will need to look at the context of what was said and not just what was being said.

The scripture that has been the linchpin of Christ teaching a spiritual kingdom has been Luke 17:20-21: Once, having been asked by the Pharisees when the kingdom of God would come, Jesus replied, “The kingdom of God does not come with your careful observation, nor will people say, ‘Here it is,’ or ‘there it is,’ because the kingdom of God is within you.” The Greek word for ‘within’ is entos. While it can mean ‘within,’ it can also mean ‘among’ or ‘midst.’ So, how do we know which one is implied? We need to look at the context surrounding the statement. Jesus was talking to the Pharisees so it would seem odd to say to them that the kingdom of God was within them. After all, Jesus had called them “hypocrites,” “whitewashed tombs,” and that they were condemned (Mt 23:25, 27, 33). How would Jesus then state that His kingdom was within them—or in their hearts? Jesus was rather saying that the kingdom was in their midst. Actually, right in front of them. Jesus had been preaching he was the one to bring the kingdom to them. Therefore, Jesus was saying that if they would only believe in Him, the kingdom would be established at this time. Still not convinced? Then look at the next few verses. Jesus is then telling his disciples he must first suffer many things before his kingdom is established; but when it will come there will be no doubt in anyone’s mind then—it will be as obvious as lightning (Lk 17:22-25). This further proves that Jesus was referring to a literal kingdom and not a spiritual kingdom. With this verse now being shown to be consistent with a literal interpretation of “kingdom of God,” it then sheds different light on other scriptures that have been interpreted in light of Luke 17:20-21.

What about all the parables of the kingdom? To be honest, I am not sure how they get interpreted as being spiritual or of the kingdom being in our hearts. They all end in a separation of the “good” and “bad” at the “end of the age” (Mt 13:40) or as the literal Millennial Kingdom is set up. The parable of the sower (Mt 13:1-23), of the weeds (Mt 13:24-30, 36-43), of the mustard seed (My 13:31-32), of the yeast (Mt 13:33), and of the net (Mt 13:47-50) all show Satan will have followers disguised as those of the light to create confusion and deceive many. However, God knows who is who, and all will be sorted properly in the end (Mt 13:49). Then the parable of the hidden treasure (Mt 13:44) and the pearl (Mt 13:45) show the priceless value of understanding the importance of the kingdom of God. Actually, the interpretation of these parables could apply to our current life looking forward to the literal kingdom or could apply to the literal kingdom itself. We know that in the millennial kingdom not everyone will be pleased with King Jesus (Ps 2:9; Is 65:20). Then when Satan is let out of the Abyss (Rv 20:7), he works with those dissatisfied and again makes war with Jesus and Jerusalem (Rv 20:8). He is ultimately defeated, but it is surprising just how many recruits he gets even after a perfect environment is established (Rv 20:8-9). This shows how wicked our human hearts can really be. We cannot blame our state entirely on Satan. He only uses what we make available to him.

There is no place in scripture where Jesus redefined what the Jews were expecting when he preached the kingdom of God. What he preached, how he taught his disciples how to pray, and the parables he told were all about a literal kingdom and not a spiritual kingdom. So what is happening today, the time between Christ first coming when he died for our sins (fulfilled the prophecy of the Law and the first 3 Jewish festivals) and his second coming when he will set up his literal kingdom (a fulfillment of the Feast of Tabernacles)? If we are not part of his spiritual kingdom, what are we? We, as the Church, are his bride (Ep 5:22-23) and will rule with him in his kingdom. We are not ruling now, we are preparing ourselves for our bridegroom to return. We are seeking to help others know of his coming so they, too, can be part of the ceremony and rule with him as well (2Co 5:11). After all, Peter states that we are no longer of this world (1Pt 2:11), so our kingdom is not in this world but of the world to come. We, too, can state with John, “Come Lord Jesus” (Rv 22:20) because our happiness will only become greater in the life to come in the real and literal kingdom of God.

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Visit Books & Words to Inspire by Randy C. Dockens

When John the Baptist started preaching, he preached, "Repent for the kingdom of God is at hand" (Mt 3:1-2). When Jesus came on the scene, this was also his proclamation as well (Mt 4:17). Jesus instructed his disciples and others he commissioned to go throughout the country to preach the same (Mt 10:7; Lk 10:9). Can we know what Jesus really meant? If so, why is there so much confusion around the term “kingdom of God” today? Why didn’t Jesus just define what he meant?

Let’s remember that the term is Jewish in nature as John and Jesus were Jewish and spoke to a Jewish audience. If that is the case then that begs the question, “What did Jews think about the phrase?” Is this term mentioned in the Old Testament?

The exact phrase is not actually mentioned in the Old Testament, but the concept is certainly there. So let’s examine some of these Old Testament scriptures to see what the Jews were actually expecting to happen in their future. I would not say this is an exhaustive list, but I think this will give us a clue as to what the Jews were expecting for their future:

 1.   2Sa 7:16: It is stated that David’s kingdom will last forever

 2.   1Ch 17:14: It is stated that David’s kingdom will last forever

 3.   Ps 45:6: God’s throne will last forever, and justice will be His scepter

 4.   Ps 145:11: God’s kingdom is an everlasting kingdom, and His saints will extol his glory to all the earth

 5.   Is 9:7: There will be no end to the government of the Lord, and he will rule on David’s throne

 6.   Is 32:1-8: A kingdom of righteousness will be established; the land will flourish and infirmities of people will be removed

 7.   Jr 23:5: The Branch will be the king and reign wisely, and bring Judah and Israel together to live safely

 8.   Jr 33:15: The Branch will be called the Lord of Righteousness, be a descendent of David, and will cause Jerusalem to live in safety

 9.   Dn 2:44: God will set up an earthly kingdom and it will never be destroyed

10.  Dn 4:3: God’s kingdom is an eternal kingdom

11.  Dn 7:18: The saints of the Most High will receive the kingdom and possess it forever

12.  Dn 7:22: The Ancient of Days came and gave the kingdom to the saints of the Most High

13.  Dn 7:27: The kingdom is given to the saints of the Most High; the kingdom of the Most High will last forever and all of the rulers will worship and obey him.

14.  Ho 14:4-9: The land of Israel will be prosperous.

15.  Jl 3:17-21: A fountain of water will flow from the temple and water the land; the desert will blossom; Jerusalem will be inhabited forever; the Lord will pardon Israel’s sins.

16.  Am 9:11-15: The land of Israel will be prosperous; the people of Israel will never be uprooted.

17.  Mi 4:7: The Lord will rule in Mt. Zion forever

18.  Zp 3:15: The Lord will be Israel’s king, gather his people together so they will never again fear any harm; his people will receive glory and praise from all of the people of the earth

19.  Zc 3:8: The Lord will remove sin from the land in a single day

20.  Zc 6:13: The Branch will build the temple of the Lord and will be both ruler and priest from his throne.

21.  Zc 14: The Lord will fight for Israel; living water will flow from Jerusalem; the Lord will be king over all the earth; the land will be prosperous, and the waters will teem with fish; Jerusalem will forever be secure.

If we take all of these scriptures together, it would seem that what has been promised to Israel is a kingdom provided by God and ruled by God who would also be a descendant of David and will rule on David’s throne. This reign will occur on the earth, be everlasting, and produce a time of peace, prosperity, and health to its people. Therefore, this, or some form of it, is what the people of John's and Jesus' day were thinking when the term "kingdom of God" was used. Jesus did not define it because the concept was already known by the audience to whom he spoke.

Now, it is true that not all Jewish teachers/leaders were united in how all of this was going to come to pass. Actually, they were looking for a Messiah who would accomplish this by defeating Roman rule over them. Hence, this Messiah would be the Branch, a descendant of David. However, there are other scriptures that talk of a suffering Messiah which seemed incongruent to many rabbis so they even contemplated that there may be even two Messiahs. It also appeared that the Messiah had both God-like characteristics as well as man-like characteristics. This also led them to think of the possibility of two different Messiahs.

However, although not everyone agreed on the exact how the "kingdom of God" would come to pass, the idea of "the kingdom of God" was not in question. That is not the case today. Why is that? We will discuss this further next time.

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Visit Books & Words to Inspire by Randy C. Dockens