Beliefs about the Afterlife (xxxviii)

In this chapter we continue our examination of the prophecies of Isaiah about the new heavens and earth, showing how they apply primarily to the millennial reign of Christ and only secondarily to the new heavens and earth that follow the Millennium and described by the apostle John in Revelation's final two chapters. 

There are other prophecies of the old testament, including Isaiah (who speaks of the new heavens and earth), that speak of life in what is called the "Messianic Age," which as we now know, is the description of the Millennial rule of Christ as described in Revelation chapter twenty. In many texts in Isaiah, as well as in other texts of Hebrew prophets, the Messianic age was referred to by the terms "kingdom of God" and "kingdom of heaven," which terms were used by John the Baptist and the Messiah himself. The new heavens and earth of the Millennium will be the kingdom of God. 

That does not mean, however, that the term "kingdom of God" (or heaven) excludes its existence in other periods of time other than in the coming Millennium. The context and sense of texts must be the thing that helps us to discern what aspect, phase, or manifestation of the kingdom of God is under consideration. There was a period of time when the kingdom of God was visible on earth, though still in a limited way, and this was under the theocracy in the time of the Judges, and in the times of David and Solomon. This is not generally doubted. He was the king before Israel had her first king and every king from Saul onward were kings under Yahweh or Jehovah. 

That the kingdom of God was on earth when Christ was here is also not generally doubted, for it is expressly affirmed in scripture, as we will see. That the kingdom of God is also manifested by the rule that God through Christ exercises in the hearts of believers individually and in the assemblies of believers collectively is also not doubted. But, the kingdom of God that is described as coextensive with the Millennial new heavens and earth has not yet been realized. That is quite undeniable if we take the prophecies literally and at face value. 

As an example of other texts in Isaiah that speak of the same time period as that of the new heavens and earth of Isaiah 65-66 we will look at a text in Isaiah chapter eleven.

Millennial New Heavens and Earth

"There shall come forth a [a]Rod from the [b]stem of Jesse, And a Branch shall [c]grow out of his roots. 2 The Spirit of the Lord shall rest upon Him, The Spirit of wisdom and understanding, The Spirit of counsel and might, The Spirit of knowledge and of the fear of the Lord. 3 His delight is in the fear of the Lord, And He shall not judge by the sight of His eyes, Nor decide by the hearing of His ears; 4 But with righteousness He shall judge the poor, And decide with equity for the meek of the earth; He shall strike the earth with the rod of His mouth, And with the breath of His lips He shall slay the wicked. 5 Righteousness shall be the belt of His loins, And faithfulness the belt of His waist. 6 “The wolf also shall dwell with the lamb, The leopard shall lie down with the young goat, The calf and the young lion and the fatling together; And a little child shall lead them. 7 The cow and the bear shall graze; Their young ones shall lie down together; And the lion shall eat straw like the ox. 8 The nursing child shall play by the cobra’s hole, And the weaned child shall put his hand in the viper’s den. 9 They shall not hurt nor destroy in all My holy mountain, For the earth shall be full of the knowledge of the Lord As the waters cover the sea." (Isa. 11: 1-9 nkjv

Here again we see how the prophet describes what Messiah would do when he would come into the world and how we can see that part was fulfilled in his first coming while the other part is yet to be fulfilled at Messiah's second coming.

Further, the part that deals with the reign of Christ, and with the slaying of the wicked, and with ruling the earth with a rod of iron, and with the taming of the animal kingdom, etc., waits fulfillment in the Millennium. It is at that time when "the earth" will be "full of the knowledge of the Lord as the waters cover the sea." The description of the time period envisioned by Isaiah for the reign of Christ on earth shows that it is the same period that he later describes in Isaiah's closing chapters (65-66) as being the new heavens and earth.

Taking these three lengthy citations from the prophecies of Isaiah together (Isaiah 11: 1-9; 65: 17-26; 66: 22-24) gives us a fairly clear picture of life in the Millennium. To look at all such prophecies in Isaiah and in the other prophets would take more chapters than we have contemplated. But, they mostly give similar descriptions, but do add some things about the Millennial age not seen in those citations about new heavens and earth.

As a young minister I read "Things to Come: A Study in Biblical Eschatology" by J. Dwight Pentecost (available here) and highly recommend it. In fact, in those early days, I studied a lot by writers who are called "Dispensationalists," such as Pentecost, Clarence Larkin, John Walvoord, etc. As a Premillennialist, I agree with Dispensational Premillennialism to a large degree. But, I chiefly disagree with them how they explain "the rapture," affirming that it is 1) distinct from the second coming proper, and 2) occurs before the time of "the great tribulation" or "hour of global trial." 

I also disagree with some of them who go too far in affirming that parts of the bible were only intended to be applicable to people of a certain age, so that they say, for instance, that the lengthy sermon on the mount (Matt. 5-7) was only for the Jews and for the time period of the Millennium. 

In agreement with Dispensationalism I also do not believe in what is called "replacement theory," wherein the church is supposed to be the new Israel and seed of Abraham. Every Gentile who is joined to Christ by faith is indeed a spiritual Israelite, and literally so too, though not a physical descendant of Abraham. God has a special position in the Millennium for those who are both Jews via physical descent from Abraham and Jews in heart and spirit through the circumcision of the heart. So Paul wrote:

"For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God." (Rom. 2: 28-29 nkjv)

Some affirm that God has no more plans for those who are Jews both outwardly and inwardly. But, that is simply not the case according to the scriptures. These bible teachers will cite Paul's words in Galatians 3: 26-28 where he affirms that there is "in Christ Jesus...neither Jew nor Gentile, neither slave nor free, nor is there male nor female." But, that is true when it comes to being saved, for God has not restricted his offer of salvation to such various distinctions of people. But, to say that salvation removes our identity as male and female, or as Jew or Gentile, or as black or white, etc., is not Paul's intended meaning. Saved people do not become without gender when they are resurrected and glorified. Christ was as much a man after his resurrection as he was before. If I become without gender after this life, how is it me and not someone else?

Further, we actually see in the days preceding the Millennium, and in the Millennium, that God still recognizes those who are the physical descendants of Abraham and gives them those things that were promised to those who are both physical and spiritual Jews.

Though it is not my purpose to go into detail on the debate over the errors of that system of eschatology called "Dispensationalism," I will mention a few things. In an article titled "What are the core beliefs of dispensationalism?" (From study.com; See here)

"There are three essential beliefs of dispensationalism. The first is that there is a distinction between the church and Israel. The second is that all scripture in the Old Testament should be interpreted literally. The third is that the purpose of God in history is for the sake of the glory of God."

Well, if that is all there is to it, then count me a Dispensationalist. Of course, there is a little more to it than that, as others would list other beliefs.

I would consider myself what is called a "classical premillennialist." Those who believe this way believe in a post tribulation (and perhaps a pre-wrath) coming of Christ and rapture/resurrection of saints. They are also of those who take prophecy literally. Some do go too far, perhaps, in creating their various dispensations, but that certainly is no great error. There are dispensations in the bible.

I do agree with the emphasis Dispensationalists put on the literal interpretation of scripture, including the literal interpretation of prophecy. If one looks at the three texts in Isaiah mentioned above and in the preceding and present chapter, then one will see how impossible it is to interpret the things foretold in anything but a literal way. The same is true with the book of Revelation. 

Years ago I also read a good book by Baptist J.R. Graves, leader of the Landmark Baptists of the 19th century, titled "The Seven Dispensations." I found very little in that book to disagree with, except what he says about Christ not being the eternal Son of God, denying the Trinity it seems. 

The Kingdom of God

In chapter XXV titled "THE KINGDOM CONCEPT IN THE OLD TESTAMENT" Dr. Pentecost wrote (emphasis mine):

"God’s kingdom program occupies a large body of Scripture. But, in spite of all that the Scripture has to say on this subject, one is faced with a great variety of interpretations and explanations as to the nature and purpose of the kingdom program of God...Through this maze of interpretations it is almost impossible to make one’s way. The truths related to the kingdom will not be derived by an examination of the writings of men, but rather only by an inductive study of the teaching of the Word of God on this great subject."

Agreed. However, my main purpose now is to show how the promised coming of the "kingdom of God," or kingdom of Messiah, finds its fulfillment in coming in several ways, not the least of which is that time when Christ reigns on earth for a thousand years with the saints who have gotten the victory, and then becomes the new heavens and earth Isaiah described. 

Pentecost says further:

"It is a well established fact that the Jews at the time of Christ were anticipating a literal fulfillment of the Old Testament theocratic kingdom promises. It has been stated: It has been universally admitted by writers of prominence (e.g. Neander, Hagenbach, Schaff, Kurtz, etc.) whatever their respective views concerning the Kingdom itself, that the Jews, including the pious, held to a personal coming of the Messiah, the literal restoration of the Davidic throne and kingdom, the personal reign of Messiah on David’s throne, the resultant exaltation of Jerusalem and the Jewish nation, and the fulfilment of the Millennial descriptions of that reign. It is also acknowledged that the utterances of Luke 1:71; Acts 1:6; Luke 2:26, 30, etc., include the above belief, and that down, at least to the day of Pentecost, the Jews, the disciples, and even the apostles held to such a view.…they regarded the prophecies and covenanted promises as literal (i.e. in their naked grammatical sense); and, believing in the fulfilment, looked for such a restoration of the Davidic Kingdom under the Messiah, with an increased power and glory befitting the majesty of the predicted King; and also that the pious of former ages would be raised up from the dead to enjoy the same."

Again, I repeat. No prophecy of the scripture has been fulfilled in any other way than literally. A spiritual fulfillment is a fiction. If all the terms in the three prophecies of Isaiah mentioned are not to be taken literally, then what do the words new heavens, new earth, lion lying down with the lamb, a child playing near a snake, life spans being greatly expanded, etc. symbolize or represent? Thus, spiritualizers of the literal word of God follow their own private interpretations and whims when explaining the so called "figurative language" of the prophecies. 

Pentecost says further in the same section:

"The signs given by Christ were evidences of the power that would reside in the theocratic king and manifestations of the blessings that would exist in the kingdom. Peters well states: 

[The miracles of Christ] are so related to the kingdom that they cannot be separated from it without mutual defacement. Thus it is represented by Jesus Himself (Matt. 12:28), “But if I cast out devils by the Spirit of God, then the kingdom of God is come unto (or as some, upon) you”. Here we have, 1. The relationship existing between the kingdom and miracles; that without the latter the former cannot be revealed. 2. That miracles are a manifestation of possessed power, which Jesus will exert when He establishes His kingdom. 3. That the miraculous casting out of devils, or Satan, is an event connected with the kingdom, and its accomplishment through Jesus is thus verified as predicted, e.g., Rev. 20:1- 6. 4. That the miraculous casting out of devils by Jesus is a premonition, anticipating, foreshowing, or foreshadowing…like the transfiguration, of the kingdom itself. The miracles then are assurances vouchsafed that the kingdom will come as it is predicted. The miracles of Jesus are so varied and significant in the light of the kingdom that it can be readily perceived how they give us the needed confidence in its several requirements and aspects. The resurrection of dead ones is connected with the kingdom; that the keys of death hang at Christ’s girdle is shown in the miracles of [raising the dead].…Sickness and death are banished from the inheritors of the kingdom; the numerous miracles of healing various sicknesses and of restoring the dying, establish the power existing that can perform it. The utmost perfection of body is to be enjoyed in the kingdom; this is foreshadowed by the removal of blindness, lameness, deafness, and dumbness. Hunger, thirst, famine, etc., give place to plenty in the kingdom; the miracles of feeding thousands attest to the predicted power that will accomplish it. The natural world is to be completely under the Messiah’s control in that kingdom; the miracles of the draught of fishes, the tempest stilled, the ship at its destination, the walking on the sea, the fish bringing the tribute money, the barren fig tree destroyed, and the much-ridiculed one of water changed into wine, indicate that He who sets up this kingdom has indeed power over nature. The spiritual, unseen, invisible world is to be, as foretold, in contact and communication with this kingdom; and this Jesus verifies by the miracles of the transfiguration, the demoniac cured, the legion of devils cast out, passing unseen through the multitude, and by those of His own death, resurrection and ascension. Indeed there is scarcely a feature of this kingdom foretold which is to be formed by the special work of the Divine, that is not also confirmed to us by some glimpses of the Power that shall bring them forth. The kingdom—the end—is designed to remove the curse from man and nature, and to impart the most extraordinary blessings to renewed man and nature, but all this is to be done through One who, it is said, shall exert supernatural power to perform it. It is reasonable therefore to expect that as part of the developing of the plan itself, that when He first comes, through whom man and nature are to be regenerated, a manifestation of power—more abundant and superior to everything preceding—over man and nature should be exhibited, to confirm our faith in Him and His kingdom."  (pgs. 371-372)

Peters is spot on in his remarks. If the kingdom of God was now established on earth (as described by Isaiah in those sections and elsewhere too), healing would be the norm, miracles would be the norm and the natural and the supernatural would be the norm.

Wrote Pentecost in comment upon the above:

"Every miracle which the Lord performed, then, may be understood to be not only a demonstration of the theocratic power of the Messiah, but also that which depicts the conditions which will exist in the theocratic kingdom when it is established."

I believe that for sure. I think it is what is taught by Christ in these words:

"Now when John had heard in the prison the works of Christ, he sent two of his disciples, 3 And said unto him, Art thou he that should come, or do we look for another? 4 Jesus answered and said unto them, Go and shew John again those things which ye do hear and see: 5 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them." (Matt. 11: 2-5 KJV)

John could be assured that indeed the kingdom of God had come in the person of the king, Jesus the Christ, because people were all made healthy and were entering into a happy state of getting good news. By these words he tells us what the presence of the king and the kingdom will mean for the world. Had Christ not been crucified, and had the Jews not rejected him, Christ would have continued to heal all, to raise the dead, and to cast out all evil spirits from the present heavens and earth so that a Millennial utopia is the result. We see Christ affirming the same truth on another occasion when he said: "But if I cast out demons by the Spirit of God, surely the kingdom of God has come upon you." (Matt. 12: 28 nkjv) You could substitute several words in the place of "cast out demons," such as in saying "if I perform miracles, heal, and raise the dead, then surely the kingdom of God has come." Again, this is what the kingdom of God being among men will bring to the world.

John Walvoord, well known author of books on eschatology, and Dispensationalist teacher, wrote the following about some characteristics of life in the coming Millennium (See here at bible.org) under the sub heading "Social and Economic Aspects of the Millennium" (emphasis mine):

"The reign of Christ on earth during the millennium, featuring as it does His righteous and universal government over all nations and characterized by spiritual blessing, obviously will affect all phases of life on the earth. Though the principal effects of the reign of Christ will be manifested in righteous government and in the spiritual realm, the rule of Christ will have extensive impact on the economic and social aspects of life on the earth."

"The fact that wars will cease during the millennium will have a beneficial effect upon both the social and economic life of the world. Instead of large expenditure for armaments, attention no doubt will be directed to improving the world in many various ways. Even under present world conditions, a relief from taxation due to military expenditure would have a great effect upon the economy. This coupled with absolute justice, resulting in greatly reduced crime and assuring minority people of government protection, will establish a social and economic order far different from anything the world had ever experienced prior to the millennium. Many of the prophetic Scriptures such as Psalm 72 and Isaiah 11 testify to these unusual millennial conditions. (Isa 35:1-2). The rest of the thirty-fifth chapter of Isaiah continues in the same theme. Plentiful rainfall characterizes the period (Isa 30:23; 35:7 ) and abundance of food and cattle are pictured (Isa 30:23-24). Though the curse on the earth is only partly lifted as indicated by the continuance of death, and will remain in some measure until the new heaven and the new earth are brought in (Rev 22:3), the land of Palestine will once again be a garden. The world in general will be delivered from the unproductiveness which characterized great portions of the globe in prior dispensations."

I have mused much on what orders Christ and his ruling saints will give to the nations that remain after the destruction of the day of the Lord. Will supernatural power be used to rid the world of nuclear reactors? Since this is the time when all the nations "beat their swords into plowshares" and "learn war no more" (Isa. 2: 4), one of the first tasks given to the nations will be to turn weapons into useful instruments for farming (which shows farming will continue during the Millennium). It will be, as Walvoord says, a time to begin improving the world. Surely this will include cleaning up all the pollution. 

Walvoord sees the curse placed upon the creation in the beginning, after the transgression of the race through Adam, as being partially lifted in the Millennium. I think that is so. The curse isn't completely removed because people still die and are healed of illnesses. But, it is lifted to a great extent, for as we have seen, it is in the Millennium that we see greatly increased productivity and fertility of plants and animals. It is not till the Millennium is over and the world enters into the first age following the Millennial that we find the oracle of God that announces "there should be no more curse" (Rev. 22: 3) that all curses are no more on earth.

Wrote Walvoord:

"Widespread peace and justice, spiritual blessing, and a bountiful supply of food in every land will result in a general era of prosperity such as the world has never known (Jer 31:12; Ezek 34:25-27; Amos 9:13-14). The many factors which produce poverty, distress, and unequal distribution of goods will to a great extent be nonexistent in the millennium. Labor problems which now beset all nations will be solved, and everyone will receive just compensation for his labors (Isa 65:21-25; Jer 31:5). Thus the curse which creation has endured since Adam’s sin (Gen 3:17-19) will be in part suspended as even the animal creation will be changed (Isa 11:6-9; 66:23)." 

 

There are several problems in envisioning life in the Millennium. For instance, how will waste be dealt with? Do the resurrected saints eat and drink and produce waste or need to use the bathroom? Surely the nations of people who enter the Millennium as mortals will certainly still need bathrooms. How will the government of Christ handle garbage? Will mortals still have shopping centers and grocery stores? How will overpopulation be handled? How will babies be born? In hospitals? Will there be midwives? Will there still be sports, games, and competitions? What happens at sports events when a player or fan sins at those events? When they let anger move them to curse? What about the sociology and economic conditions of people? Will there be classes and social stratification as now? Will there be prisons, courts, lawyers, etc.? 

Needless to say, changes galore are coming when we enter the Millennium. Many have looked at what the bible says about this glorious age to come. We will try to address many of these questions as we go along.

Wrote Walvoord:

"One of the predictions regarding the coming of the Messiah was that healing from sickness would characterize His reign. Though Christ healed many in His first advent, most of the prophecies seem to point to the millennial situation. Thus Isaiah writes: “And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity” (Isa 33:24). Those who have physical disability shall be healed of blindness and deafness (Isa 29:18) and healing will be experienced in a similar way by others. Again Isaiah states: “Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as a hart, and the tongue of the dumb shall sing; for in the wilderness shall waters break out, and streams in the desert” (Isa 35:5-6). The brokenhearted will be comforted and joy will replace mourning (Isa 61:1-3). Longevity will apparently characterize the human race for Isaiah speaks of the death of a person one hundred years old as the death of a child (Isa 65:20). The freedom from these human ills so common in the present world is in keeping with the lifting of many other aspects of the curse upon nature. Not only will people live much longer, but there will be also a tremendous increase in birth rate as children are born to those who survive the tribulation. Of this Jeremiah says: “I will multiply them, and they shall not be a few; I will also glorify them, and they shall not be small. Their children also shall be as aforetime, and their congregation shall be established before me” (30:19-20 ). This blessing will not only characterize Israel, but also the Gentile in the millennial kingdom (Ezek 47:22)."

 

The healings and miracles done when Christ was here was the effect of the presence of the kingdom of God being present on earth in the person of King Jesus. Had Christ not been rejected by the Jewish nation, the kingdom of God would have been fully set up on earth. I agree with Dispensationalists who affirm that Christ did offer the kingdom to the Israelite people, but they rejected it saying "we will not have this man to rule over us." (Luke 19: 14) And, for this reason, he says to the Jewish leaders and the overwhelming majority of the nation's citizens: “Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it." (Matt. 21: 43 nkjv) And, during the forty days from the day of his resurrection we read of Christ still talking about the kingdom of God and the apostles asking him questions about the restoration of the kingdom to Israel.

"1The former account I made, O Theophilus, of all that Jesus began both to do and teach, 2until the day in which He was taken up, after He through the Holy Spirit had given commandments to the apostles whom He had chosen, 3to whom He also presented Himself alive after His suffering by many infallible proofs, being seen by them during forty days and speaking of the things pertaining to the kingdom of God. 4And being assembled together with them, He commanded them not to depart from Jerusalem, but to wait for the Promise of the Father, “which,” He said, “you have heard from Me; 5for John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now.” 6Therefore, when they had come together, they asked Him, saying, “Lord, will You at this time restore the kingdom to Israel?” 7And He said to them, “It is not for you to know times or seasons which the Father has put in His own authority. 8But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.” (Acts 1: 1-8 nkjv) 

The time when the kingdom of God is fully realized on earth is viewed as future by Christ and the apostles and is the time described by Isaiah as new heavens and earth, and when the earth is full of the knowledge of the Lord. It is in the Millennium when both Israel as a nation will rule on earth along with the church over the nations. 

Wrote Walvoord:

"Taken as a whole, the social and economic conditions of the millennium indicate a golden age in which the dreams of social reformists through the centuries will be realized, not through human effort but by the immediate presence and power of God and the righteous government of Christ. That mankind should again fail under such ideal circumstances and be ready to rebel against Christ at the close of the millennium is the final answer to those who would put faith in the inherent goodness of man."

This is what we have previously affirmed in the preceding chapters. It is also that wherein we are now beginning to discover and will speak more of in upcoming chapters. God has a purpose in the coming Millennial Age just as he has in every age. Every age has a revelatory and instructive purpose to it.

Under the sub heading "Physical Changes in the Millennium" Walvoord wrote:

"According to millennial prophesies, many topographical changes will take place in the land of Palestine in connection with the establishment of the millennial reign of Christ. While some of these may be due to the lifting of the curse upon the earth, the alterations seem to be more extensive than this."

There are many scriptures that show this to be so, and Walvoord cites them. For instance, read Zechariah chapter fourteen.

Walvoord wrote:

 

"In connection with the return of Christ to the earth, Zechariah 14 pictures the battle for the possession of Jerusalem which in its early stages seems to be in favor of the Gentiles. This is reversed, however, by the return of Christ described in the following words: “Then shall Jehovah go forth, and fight against those nations, as when he fought in the day of battle. And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east; and the mount of Olives shall be cleft in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south” (Zech 14:3-4). In view of the fact that the Mount of Olives nowhere in Scripture is given a spiritualized interpretation, it seems clear that this refers to the physical Mount of Olives to the east of Jerusalem. When Christ returns, there will be where the Mount of Olives now stands a great valley extending toward the east with the Mount of Olives split in two."

Why would anyone not take Zechariah's prophecy literally? How can one make sense of it if it is not taken literally? When and how was it fulfilled if it has already been fulfilled in a non literal way?

Walvoord wrote:

"Other phenomenal things will occur at the same time. In the succeeding context a long day is described when “at evening time there shall be light” (Zech 14:7). Subsequent description pictures the “living waters” which “shall go out from Jerusalem; half of them toward the eastern sea, and half of them toward the western sea: in summer and in winter shall it be” (Zech 14:8). It should be clear from this description that the character of the land to the east of Jerusalem shall be much different than it is now and that the changes mentioned will be a preparation for other features of the millennial kingdom. Ezekiel adds more details concerning the river with special attention to the eastward flow of the river into the Dead Sea (cf. Ezek 47:1-12). The river like the cleavage is miraculous as to its source and brings life and fruitfulness to the land through which it goes (cf. Ezek 47:7-12). The effect on the Dead Sea is to bring healing to it and not only cause fruitfulness of trees and vegetation, but also to permit fish to thrive in its waters."

This prophecy has never yet been fulfilled. It will be literally fulfilled, however, in the Millennial reign of Christ and his saints and of Israel.

Walvoord wrote:

"One of the theological problems in relation to the doctrine of the millennium is the Scriptural teaching concerning the heavenly Jerusalem. This has not only confused opponents of premillennialism, but often has not been understood by those who hold to a millennial reign of Christ. Bound up in the problem also is the question of the relation of resurrected saints to the inhabitants of the millennial kingdom who are still in their natural bodies. Opponents of premillennialism have frequently heaped ridicule upon the teaching on the ground that it is impossible for resurrected beings and nonresurrected beings to mingle freely in the millennial scene. George L. Murray, for instance, refers to this when he states “…premillennialism makes no provision for the reconciliation of such irreconcilables as resurrected saints and mortal sinners in the same society” (Millennial Studies, p. 91)." 

But, it is not irreconcilable to think that resurrected beings can "mingle freely in the millennial scene." In fact, we have something very similar to that occurring when Christ was resurrected. Notice the gospel record of the event:

"50 And Jesus cried out again with a loud voice, and yielded up His spirit. 51 Then, behold, the veil of the temple was torn in two from top to bottom; and the earth quaked, and the rocks were split, 52 and the graves were opened; and many bodies of the saints who had fallen asleep were raised; 53 and coming out of the graves after His resurrection, they went into the holy city and appeared to many." (Matt. 27: 51-52 nkjv)

Further, we know that angels, who are also immortal beings, were able to take physical bodies and mingle with mortal men. They did this in Genesis chapter six when they mated with "the daughters of men" and produced the "Nephilim," or "giants," the monstrous offspring of such union. 

Consider also the fact that Jesus mingled at times with mortal men between his resurrection and ascension for forty days. 

Walvoord wrote the following under the sub heading "Relation of resurrected saints to the millennial earth": 

"Though the major difficulty of the relationship of resurrected saints to those who are still in their natural bodies in the millennium is explained by the residence of the resurrected saints in the heavenly Jerusalem, Scriptures afford several instances in which there will be some relation of resurrected saints to those in the millennial earth. Christ promised His followers that they would participate with Him in His judgment upon the twelve tribes of Israel in His kingdom. Christ declared: “Verily I say unto you, that ye who have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel” (Matt 19:28). A larger promise is given by reminder to the Corinthians when Paul wrote them: “Know ye not that the saints shall judge the world? and if the world is judged by you, are ye unworthy to judge the smallest matters?” (1 Cor 6:2). It is further promised believers who participate in the first resurrection that they “shall reign with him a thousand years” (Rev 20:6). Further reference to reigning on the earth is found in Revelation 5:10 and 2 Timothy 2:12. It may be observed, however, that all of these references are not necessarily references to the millennial scene though some of them obviously are (Rev 5:10; 20:4, 6 ). If resurrected saints are to reign with Christ over the millennial earth, it would seem evident that there must be at least a limited amount of communication and association between resurrected saints and those in their natural bodies. If the reference in Ezekiel 37:24 to David as king over Israel is a reference to resurrected David as ruler over the Promised Land in the role of a subruler of Christ, then further evidence is given for this comingling. As far as Scripture revelation is concerned, however, it seems to be limited to a few specific functions, and the primary activity of the resurrected saints will be in the new and heavenly city."

I believe that is what the scriptures reveal to us. Walvoord wrote further in proving this point under the subheading "Scriptural ground for comingling of resurrected and nonresurrected saints." 

"The objection frequently raised that any comingling of resurrected with nonresurrected beings is impossible is of course denied by the simple fact that our Lord in His resurrection body was able to mingle freely with His disciples. Though there evidently was some change in their relationship, he could still talk with them, eat with them, and be subject to physical contact with them. Further, it is clear that even at the present time there is a ministry of angels to human beings even though angels are of an entirely different order of beings than men and are invisible in their earthly activities under ordinary circumstances. Though the free mingling of resurrected and nonresurrected beings is contrary to our present experience, there is no valid reason why there should not be a limited amount of such association in the millennial earth."

Thus far we have shown, or will yet show, from the scriptures, these things:

1. The second coming of Christ will usher in the next "age" (aion or eon) and it will last one thousand years.

2. It will follow the end of the previous age and world (cosmos), and the resurrection of the righteous dead, and the destruction of the wicked through the day of wrath, and the imprisonment of Satan and his agents, Antichrist (or beast, or man of sin) and the False Prophet.

3. The judgment of the nations will separate the sheep nations from the goat nations and the sheep nations will be the small remnant of humanity (the meek and the children) who survived the day of wrath, and who will enter the Millennium in their mortal bodies and be subject to death by any transgression of the law.

4. Believers will stand before the judgment seat of Christ to receive their rewards and demerits and given their specific occupations as enthroned kings and priests.

5. There will be extensive changes to the earth and heavens, to the cosmos, at the beginning of the Millennium and be the "new heavens and earth" that Isaiah foretold and described. 

6. The new heavens and earth of the Millennium are not the new heavens and earth described by John in the last two chapters of the Apocalypse. 

7. In the Millennium there will be Christ, immortal saints in new spiritual bodies, angels, and "the nations," who are made up of mortal human beings.

In the next chapters we will look further at life in the Millennium, and in the first age following the Millennial, when the saints and the human race  enter eternity, or "the generations of the ages of the ages." We will also look at how the saints will become truly "super" men and women, and how power over the natural world will be possessed by all the saints. The supernatural and the natural will be the regular order of things in the ages to come.