The much debated passage in Revelation 20:1-10 has produced a number of interpretations concerning the thousand years. It is not my purpose to discuss the postmillennial or amillennial positions here. I am writing from the perspective of premillennialism, which was summarised by George Elton Ladd as follows: "Premillennialism is the view that Rev. 20
is altogether eschatological. The coming of Christ will be followed by a binding of Satan and the resurrection of the saints who will join him in a temporal kingdom when he reigns over the earth. This millennial kingdom will end with a final rebellion and the last judgment." {1}
A deviant form of premillennialism, dispensationalism, was formulated during the 1820s and 1830s by John Nelson Darby, a former minister in the Anglican Church of Ireland. Darby divided history into seven fictitious dispensations or eras according to his own presuppositions. Prior to Darby, there was nothing unusual about dividing history into periods. However, Darby's system was extreme in that that he insisted on strict literalism and the rigid separation of Israel and the church into two distinct peoples of God: The church and its glory in Christ (the heavenly people), and the Jews and their glory as a redeemed nation in Christ (the earthly people). {2} According to Darby, these two distinct spheres will remain separate throughout eternity: "Though the church and Israel be, in connection with Christ, the centres respectively of the heavenly and the earthly glory, mutually enhancing the blessing and joy of each other, yet each has its respective sphere, all things in the heavens being subordinate and the scene of the glory—angels, principalities, and powers in the one; the nations of the earth in the other." {2}
Darby on the separate destiny of the church and the Jews. “The Church is in relationship with the Father, and the Jews with Jehovah…. The Jewish nation is never to enter the Church…. The Church is … a kind of heavenly economy, during the rejection of the earthly people” {3}
Darby: "The Jews, then, are the people by whom, and in whom, God sustains His name of Jehovah, and His character of judgment and righteousness. The church are the people in whom, as in His family, the Father reveals His character of goodness and love." {4}
Darby's deviant views became the basis of the widely circulated Scofield Reference Bible during the early part of the 20th century. In many congregations today, the only acknowledged form of premillennialism is dispensationalism.
Scofield's Reference Notes - Romans 11:1: "The Christian is of the heavenly seed of Abraham (Gen. 15.5,6; Gal. 3.29), and partakes of the spiritual blessings of the Abrahamic Covenant (Gen. 15.18, note); but Israel as a nation always has its own place, and is yet to have its greatest exaltation as the earthly people of God." {5}
A controversial feature of dispensational theology was (and is) the pretribulational rapture doctrine. The pre-trib rapture was a completely alien concept and flew in the face of the traditional view, held for almost two thousand years, that the rapture coincides with the second coming of Jesus Christ. According to Darby, the current dispensation, allegedly the dispensation of Grace, began at the crucifixion and will come to an end at the rapture. Following the rapture, Darby proposed a seven year tribulation, during which time he speculated that the Antichrist will rule the earth (Daniels 70th week). Darby's eschatology is inconsistent with the scriptures and is completely unreliable. Darby (and later dispensationalists) rejected the view that God will deal concurrently with both Israel and the church during the 70th week of Daniel. However apart from the invented pre-trib rapture, this view is unavoidable.
BW Newton opposed Darby's eschatology in the strongest possible terms, and stated that he regarded Darby's millennial idea as a "full fledged heresy". Newton's rebuttal has been re-emphasised in our own time by modern theologian Bernard Ramm: "The sharp division of the church and Israel, each going its own unique course through history into eternity is a remarkable piece of theological heresy." {6}
Until 2018, Jacob Prasch's views on the millennium came under the radar as far as I was concerned. The subject came into sharp focus at the end of 2018, due to the acrimonious split between Jacob Prasch and David Nathan, and Frank Rogers subsequent video.{7}
In October 2016 both Prasch and Nathan assertively promoted their millennial views at Community Church Devore in Southern California. {7} At this meeting, Jacob Prasch, David Nathan and Marco Quintana were all in complete agreement: After the rapture of the church, the age of grace comes to an end. Alarmingly, their views on the millennium are not dissimilar to the Israel-Church dichotomy invented by Darby. The assumption that the grace of God is somehow limited to a particular age and comes to an end during the millennium is, in my view, an attack on the very gospel itself.
Jacob Prasch: "Once the harpazo transpires, the Lord will refocus His primary intentions on the salvation of Israel, although not salvation in the sense that we understand it, not by grace, it will ?? revert back to the Old Testament way of dealing with man and the nations."
David Nathan re-emphasises Prasch's point: "After the rapture, the age of dispensation of grace as we know it, the church age is over. From that moment until the end of the millennium, everything reverts back under law. There is no salvation in the sense of being adopted, being part of the family of God. The Jews and those in the millennium will become the people of God and not the family of God. Everything reverts back under old covenant. So when Jesus comes, that's it, salvation, as we understand it, by grace is over. That is why the parables of the marriage feast in Matthew 22 and in 25 says that when the door is shut, no one else can come in. If you don't have a wedding garment on, in other words, garments made of white by the blood of the Lamb ?? any other garment, you are going to get kicked out. So when the Lord returns, He comes for his bride, there are not two weddings. There is one wedding for one bride at one time in history. You are either in it or you are not. After that, everything goes back under Law."
Jacob Prasch nods at various points and is in full agreement with everything David Nathan says.
Jacob Prasch: "The wedding is the same as the door being shut in Noah's ark."
David Nathan: Eschatology 2017 - Part 11 - The Millennium
https://www.youtube.com/watch?v=Qjpuqbnc9kc
"The question we must ask then, is, if Jesus Christ is Lord over all and King of Kings and he died to save us, why is there a temple? Lets ask the question, because aren't we saved by a new and better covenant? That's right WE are. When the Lord returns for his bride, at the time of the rapture, as I have said over and over and over again, once the rapture takes place, no one for all eternity will ever be saved as we are. He comes for His bride. Jesus is not a Mormon, He is not coming for brides. He is coming for a bride, a one time ceremony, a one time betrothal, and she will rule at His side for ever and ever. When the doors are shut they are shut, that's why I have been very careful to reiterate week after week after week after week, that according to scripture, there is no second chance for salvation as we know it.." (from approximately 29:00).
David Nathan obviously placed extreme importance on this teaching in 2017. His language is emphatic and he had strenuously reiterated this teaching in previous sessions: "again and again.. week after week.." The statement "The Blood of Jesus will profit no one during the Millennium", has been edited out of Nathan's video/s. His sermons have been so heavily edited at this point that it is impossible to verify the context accurately. Nathan seems to have partially retracted/revised his views, and yet at the same time he still maintains his original position. Vain speculations about Israel, are, in my view, tantamount to provoking to the Lord to anger, and this may explain Nathan's problems to some extent. It is very unfortunate that Nathan's videos concerning the millennium remain online. (1 Corinthians 10:22).
I have made a few observations on the Prasch/Nathan millennial view in a previous post.{10} The phrase "the door is shut", as in Noah's ark and the wedding feast is inconsistent in the context of the millennium. This phrase is not applicable, nor does it address any other people or time frame outside the context of the return of Christ and the Church Age. i.e. between the 69th and 70th weeks of Daniel (Daniel 9:24-27; Romans 11).
In the case of Noah's ark, when "the door is shut", those outside perish utterly:
Then the LORD shut him in.. And every living thing on the face of the earth was destroyed—man and livestock, crawling creatures and birds of the air; they were blotted out from the earth, and only Noah remained, and those with him in the ark. (Genesis 7:16, 23). Similarly, In Luke 13, the door is shut to those "workers of evil", i.e. the false teachers are cast out. (Luke 13:24-28).
The same thing applies in Luke 13. Once the door is shut, those outside are utterly rejected and without hope:
Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able. When once the master of the house has risen and shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord, open to us,’ then he will answer you, ‘I do not know where you come from.’ Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ But he will say, ‘I tell you, I do not know where you come from. Depart from me, all you workers of evil!’ In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God but you yourselves cast out." (Luke 13: 24-28).
David Nathan separates "the people of God" from "the family of God" during the millennium. The nature of NT believers is described by the same predicates originally applied to those under the Law in the OT. (1 Peter 2:9; Exodus 19:5-6). According to David Nathan, millennial believers' relationship with God is somehow reduced because they come under Law, but I see no evidence of this in the scriptures. (Revelation 21:7). The phrase "the people of God", encompasses a number of different aspects of the unique relationship between God and his people.
For you are our Father, though Abraham does not know us, and Israel does not acknowledge us; you, O LORD, are our Father, our Redeemer from of old is your name. (Isaiah 63:16 cf. Ephesians 1:2; Romans 1:7).
There are many verses that refer to both OT Israelites and NT Christians as "the people of God".
Old Testament: Exodus 3:7, 10; 6:7; Leviticus 26:12; Ruth 1:16; 2 Chronicles 6:5-6; Jeremiah 31:31-33
New Testament: Luke 22:19-20; see Hebrews 7:22; 8:6-13; 9:15-22; 10:10-31; 11:25; 12:24; 13:20-21; John 1:12-13; 10:7-9, 14-16; Acts 10-11, 15; Romans 9-11; Ephesians 2:11-22; 1 Peter 2:4-10; 1 John 5:11-13
There is a parallel between 2 Corinthians 6:16 and Exodus 37:27: I will make my dwelling among them and walk among them, and I will be their God, and they shall be my people.
The statement that millennial Jews and Gentiles will not be saved under grace because the marriage feast is over is extremely problematic. Critically, Israel are regarded corporately as God's wife during the millennium. (Isaiah 54:5; 62:5; Hosea 2:16).
BW Newton might have been speaking directly into the dangerous millennial views of Prasch and Nathan. His refutation is a perfect response to this false teaching. Below are some excerpts from BW Newton's Book - Israel's Prospects in the Millennium.
https://www.brethrenarchive.org/media/360530/israel_s_prospects_in_the_millennium.pdf
It is my hope that those who have had this false teaching foisted upon them will consider BW Newton's writings and the ramifications associated with salvation by grace ending upon Christ's return.
"..It has been supposed by some, that because 'the Church of the first-born' enter upon the Church’s corporate standing of glory in the Heavenly City at the commencement of the millennium, therefore, no others can IN THE MILLENNIUM. 23 subsequently be admitted. They have reasoned on the supposition, that when once a corporate position has been formally taken, it is impossible that any individuals should afterward be admitted into that position or its privileges. But is it so? Take Israel for an example. Do they not, at the commencement of the millennium, assume their corporate standing in the earth P Are they not at that time regarded as the earthly Bride, married unto the Lord their God? 'Thy Maker is thy Husband,' [15. liv. 5. See also Is. lxii. 5.] 'Thou shalt call me Ishi,' zle. my husband, [Hosea 'I will betroth thee unto me for ever, [Hosea ii.] Such is the corporate relation of Israel to their God at the commencement of the millennium. But millions of individuals will be added to Israel and be made partakers of their privileges as the millennium proceeds. It is, therefore, untrue that the possession of a corporate standing necessarily forbids the addition of individuals. Abundant examples of the reverse may be found both in the arrangements of men and of God. In the personal glory of 'the Church of the first-born,' the millennial saints will see an example and pledge of their own personal glory: in the collective glory of the Heavenly City, they will see an example and pledge of that collective glory which they will finally inherit in the new heavens and new earth. After the Scripture has described the introduction of the Heavenly City into the new earth, revelation ceases. Beyond that period we cannot go, for Scripture is silent. Of the New Heavens and New Earth however we can confidently say that they will be perfect according to the perfectness of Christ and of God. Nothing that is of the likeness of the first Adam will be found there. 24 rsnsnL’s rnosrnc'rs This present earth was formed in adaptation to the first Adam who was taken from it; but the new Earth will be made in adaptation to the glory of Him who is the Lord from Heaven. Nothing in the new earth will be unworthy of the heavenly glory of Christ nor of the heavenly glory of the redeemed. Nothing in it will be unsuited to the unearthly glory and holiness of the Heavenly City. It will be as much adapted to the existence of spiritual and glorified bodies, as this earth is adapted to the existence of earthly bodies. Yet this is not the only sphere of the glory of the redeemed. They will have other glories, other mansions in their Father’s house, above the heavens. 'The name of their God, and the name of the City of their God,' and the new name of Christ, their Saviour, will alike be written on them. In other words, they shall have title of access not only to the Heavenly City and new earth, but also into that circle of glory which pertains to God as God, and into that circle of glory which pertains to Christ as the Son of man risen and glorified and made the Head over all things. The prayer of the Lord Jesus as recorded in the seventeenth of John embodies the same truth. True heavenly unity—true heavenly glory is there declared to be the final portion of all who should believe. The words 'bone of his bone, and flesh of his flesh,' involve the same truth. Indeed He who has Christ has all things. And is not Christ the portion of all the redeemed? We must fail in a proper apprehension of revealed Truth if we err respecting the final condition of the redeemed. Hence the importance of seeing that the millennium is not the final sphere. The millennial earth is not the place where the redeemed family of IN THE MILLENNIUM. 25 God are to be knit into their final unity of blessing. It is not the place where the flesh will cease to be. It is not the place where the glory of the Bride of the Lamb is to be displayed. It is not “'the dispensation of the fulness of times' for (619) which, says the Apostle, God 'hath headed up for Himself all things in Christ.' The joy of the millennium, like the wine at the marriage-feast of Cana, will fail, for black apostasy will mark its close. What if there were no one able to say, 'Behold, I make all things new'? What if the Son of Man were not also the living God? But He is; and therefore there will again spring light out of darkness —joy out of sorrow—life out of death. All will then be ready to say, 'Thou hast kept the good wine until now.' It will be joy greater than all former joys— joy too that will never pass away or be in any wise impaired, for the creature will no longer think, or act, or feel, apart from the might and all-sufficiency of the great I AM. God will be 'all in all.'
is altogether eschatological. The coming of Christ will be followed by a binding of Satan and the resurrection of the saints who will join him in a temporal kingdom when he reigns over the earth. This millennial kingdom will end with a final rebellion and the last judgment." {1} A deviant form of premillennialism, dispensationalism, was formulated during the 1820s and 1830s by John Nelson Darby, a former minister in the Anglican Church of Ireland. Darby divided history into seven fictitious dispensations or eras according to his own presuppositions. Prior to Darby, there was nothing unusual about dividing history into periods. However, Darby's system was extreme in that that he insisted on strict literalism and the rigid separation of Israel and the church into two distinct peoples of God: The church and its glory in Christ (the heavenly people), and the Jews and their glory as a redeemed nation in Christ (the earthly people). {2} According to Darby, these two distinct spheres will remain separate throughout eternity: "Though the church and Israel be, in connection with Christ, the centres respectively of the heavenly and the earthly glory, mutually enhancing the blessing and joy of each other, yet each has its respective sphere, all things in the heavens being subordinate and the scene of the glory—angels, principalities, and powers in the one; the nations of the earth in the other." {2}
Darby on the separate destiny of the church and the Jews. “The Church is in relationship with the Father, and the Jews with Jehovah…. The Jewish nation is never to enter the Church…. The Church is … a kind of heavenly economy, during the rejection of the earthly people” {3}
Darby: "The Jews, then, are the people by whom, and in whom, God sustains His name of Jehovah, and His character of judgment and righteousness. The church are the people in whom, as in His family, the Father reveals His character of goodness and love." {4}
Darby's deviant views became the basis of the widely circulated Scofield Reference Bible during the early part of the 20th century. In many congregations today, the only acknowledged form of premillennialism is dispensationalism.
Scofield's Reference Notes - Romans 11:1: "The Christian is of the heavenly seed of Abraham (Gen. 15.5,6; Gal. 3.29), and partakes of the spiritual blessings of the Abrahamic Covenant (Gen. 15.18, note); but Israel as a nation always has its own place, and is yet to have its greatest exaltation as the earthly people of God." {5}
A controversial feature of dispensational theology was (and is) the pretribulational rapture doctrine. The pre-trib rapture was a completely alien concept and flew in the face of the traditional view, held for almost two thousand years, that the rapture coincides with the second coming of Jesus Christ. According to Darby, the current dispensation, allegedly the dispensation of Grace, began at the crucifixion and will come to an end at the rapture. Following the rapture, Darby proposed a seven year tribulation, during which time he speculated that the Antichrist will rule the earth (Daniels 70th week). Darby's eschatology is inconsistent with the scriptures and is completely unreliable. Darby (and later dispensationalists) rejected the view that God will deal concurrently with both Israel and the church during the 70th week of Daniel. However apart from the invented pre-trib rapture, this view is unavoidable.
BW Newton opposed Darby's eschatology in the strongest possible terms, and stated that he regarded Darby's millennial idea as a "full fledged heresy". Newton's rebuttal has been re-emphasised in our own time by modern theologian Bernard Ramm: "The sharp division of the church and Israel, each going its own unique course through history into eternity is a remarkable piece of theological heresy." {6}
Until 2018, Jacob Prasch's views on the millennium came under the radar as far as I was concerned. The subject came into sharp focus at the end of 2018, due to the acrimonious split between Jacob Prasch and David Nathan, and Frank Rogers subsequent video.{7}
Neither Jacob Prasch or David Nathan teach the false pre-trib rapture doctrine. Prasch's invented Intra-Seal theory and his insistence, in common with Darby, that the Restrainer of 2 Thessalonians 2:6-7 is the Holy Spirit puts him firmly in the category of an eisegete. Prasch also vacillates between a seven year and a three and a half year tribulation. {8} In addition to his false teaching, many troubling issues surround the ministry of Jacob Prasch, not least his false claim to Jewish ancestry and questions about financial impropriety place him outside the realm of a credible Christian witness. {9} As far as I am aware, David Nathan holds the pre-wrath rapture view. The pre-wrath view places the rapture after the opening of sixth seal in the Book of Revelation. (Revelation 6:16,17).
In October 2016 both Prasch and Nathan assertively promoted their millennial views at Community Church Devore in Southern California. {7} At this meeting, Jacob Prasch, David Nathan and Marco Quintana were all in complete agreement: After the rapture of the church, the age of grace comes to an end. Alarmingly, their views on the millennium are not dissimilar to the Israel-Church dichotomy invented by Darby. The assumption that the grace of God is somehow limited to a particular age and comes to an end during the millennium is, in my view, an attack on the very gospel itself.
Jacob Prasch: "Once the harpazo transpires, the Lord will refocus His primary intentions on the salvation of Israel, although not salvation in the sense that we understand it, not by grace, it will ?? revert back to the Old Testament way of dealing with man and the nations."
David Nathan re-emphasises Prasch's point: "After the rapture, the age of dispensation of grace as we know it, the church age is over. From that moment until the end of the millennium, everything reverts back under law. There is no salvation in the sense of being adopted, being part of the family of God. The Jews and those in the millennium will become the people of God and not the family of God. Everything reverts back under old covenant. So when Jesus comes, that's it, salvation, as we understand it, by grace is over. That is why the parables of the marriage feast in Matthew 22 and in 25 says that when the door is shut, no one else can come in. If you don't have a wedding garment on, in other words, garments made of white by the blood of the Lamb ?? any other garment, you are going to get kicked out. So when the Lord returns, He comes for his bride, there are not two weddings. There is one wedding for one bride at one time in history. You are either in it or you are not. After that, everything goes back under Law."
Jacob Prasch nods at various points and is in full agreement with everything David Nathan says.
Jacob Prasch: "The wedding is the same as the door being shut in Noah's ark."
David Nathan: Eschatology 2017 - Part 11 - The Millennium
"The question we must ask then, is, if Jesus Christ is Lord over all and King of Kings and he died to save us, why is there a temple? Lets ask the question, because aren't we saved by a new and better covenant? That's right WE are. When the Lord returns for his bride, at the time of the rapture, as I have said over and over and over again, once the rapture takes place, no one for all eternity will ever be saved as we are. He comes for His bride. Jesus is not a Mormon, He is not coming for brides. He is coming for a bride, a one time ceremony, a one time betrothal, and she will rule at His side for ever and ever. When the doors are shut they are shut, that's why I have been very careful to reiterate week after week after week after week, that according to scripture, there is no second chance for salvation as we know it.." (from approximately 29:00).
David Nathan obviously placed extreme importance on this teaching in 2017. His language is emphatic and he had strenuously reiterated this teaching in previous sessions: "again and again.. week after week.." The statement "The Blood of Jesus will profit no one during the Millennium", has been edited out of Nathan's video/s. His sermons have been so heavily edited at this point that it is impossible to verify the context accurately. Nathan seems to have partially retracted/revised his views, and yet at the same time he still maintains his original position. Vain speculations about Israel, are, in my view, tantamount to provoking to the Lord to anger, and this may explain Nathan's problems to some extent. It is very unfortunate that Nathan's videos concerning the millennium remain online. (1 Corinthians 10:22).
I have made a few observations on the Prasch/Nathan millennial view in a previous post.{10} The phrase "the door is shut", as in Noah's ark and the wedding feast is inconsistent in the context of the millennium. This phrase is not applicable, nor does it address any other people or time frame outside the context of the return of Christ and the Church Age. i.e. between the 69th and 70th weeks of Daniel (Daniel 9:24-27; Romans 11).
In the case of Noah's ark, when "the door is shut", those outside perish utterly:
Then the LORD shut him in.. And every living thing on the face of the earth was destroyed—man and livestock, crawling creatures and birds of the air; they were blotted out from the earth, and only Noah remained, and those with him in the ark. (Genesis 7:16, 23). Similarly, In Luke 13, the door is shut to those "workers of evil", i.e. the false teachers are cast out. (Luke 13:24-28).
The same thing applies in Luke 13. Once the door is shut, those outside are utterly rejected and without hope:
Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able. When once the master of the house has risen and shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord, open to us,’ then he will answer you, ‘I do not know where you come from.’ Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ But he will say, ‘I tell you, I do not know where you come from. Depart from me, all you workers of evil!’ In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God but you yourselves cast out." (Luke 13: 24-28).
David Nathan separates "the people of God" from "the family of God" during the millennium. The nature of NT believers is described by the same predicates originally applied to those under the Law in the OT. (1 Peter 2:9; Exodus 19:5-6). According to David Nathan, millennial believers' relationship with God is somehow reduced because they come under Law, but I see no evidence of this in the scriptures. (Revelation 21:7). The phrase "the people of God", encompasses a number of different aspects of the unique relationship between God and his people.
For you are our Father, though Abraham does not know us, and Israel does not acknowledge us; you, O LORD, are our Father, our Redeemer from of old is your name. (Isaiah 63:16 cf. Ephesians 1:2; Romans 1:7).
There are many verses that refer to both OT Israelites and NT Christians as "the people of God".
Old Testament: Exodus 3:7, 10; 6:7; Leviticus 26:12; Ruth 1:16; 2 Chronicles 6:5-6; Jeremiah 31:31-33
New Testament: Luke 22:19-20; see Hebrews 7:22; 8:6-13; 9:15-22; 10:10-31; 11:25; 12:24; 13:20-21; John 1:12-13; 10:7-9, 14-16; Acts 10-11, 15; Romans 9-11; Ephesians 2:11-22; 1 Peter 2:4-10; 1 John 5:11-13
There is a parallel between 2 Corinthians 6:16 and Exodus 37:27: I will make my dwelling among them and walk among them, and I will be their God, and they shall be my people.
The statement that millennial Jews and Gentiles will not be saved under grace because the marriage feast is over is extremely problematic. Critically, Israel are regarded corporately as God's wife during the millennium. (Isaiah 54:5; 62:5; Hosea 2:16).
BW Newton might have been speaking directly into the dangerous millennial views of Prasch and Nathan. His refutation is a perfect response to this false teaching. Below are some excerpts from BW Newton's Book - Israel's Prospects in the Millennium.
https://www.brethrenarchive.org/media/360530/israel_s_prospects_in_the_millennium.pdf
It is my hope that those who have had this false teaching foisted upon them will consider BW Newton's writings and the ramifications associated with salvation by grace ending upon Christ's return.
"..It has been supposed by some, that because 'the Church of the first-born' enter upon the Church’s corporate standing of glory in the Heavenly City at the commencement of the millennium, therefore, no others can IN THE MILLENNIUM. 23 subsequently be admitted. They have reasoned on the supposition, that when once a corporate position has been formally taken, it is impossible that any individuals should afterward be admitted into that position or its privileges. But is it so? Take Israel for an example. Do they not, at the commencement of the millennium, assume their corporate standing in the earth P Are they not at that time regarded as the earthly Bride, married unto the Lord their God? 'Thy Maker is thy Husband,' [15. liv. 5. See also Is. lxii. 5.] 'Thou shalt call me Ishi,' zle. my husband, [Hosea 'I will betroth thee unto me for ever, [Hosea ii.] Such is the corporate relation of Israel to their God at the commencement of the millennium. But millions of individuals will be added to Israel and be made partakers of their privileges as the millennium proceeds. It is, therefore, untrue that the possession of a corporate standing necessarily forbids the addition of individuals. Abundant examples of the reverse may be found both in the arrangements of men and of God. In the personal glory of 'the Church of the first-born,' the millennial saints will see an example and pledge of their own personal glory: in the collective glory of the Heavenly City, they will see an example and pledge of that collective glory which they will finally inherit in the new heavens and new earth. After the Scripture has described the introduction of the Heavenly City into the new earth, revelation ceases. Beyond that period we cannot go, for Scripture is silent. Of the New Heavens and New Earth however we can confidently say that they will be perfect according to the perfectness of Christ and of God. Nothing that is of the likeness of the first Adam will be found there. 24 rsnsnL’s rnosrnc'rs This present earth was formed in adaptation to the first Adam who was taken from it; but the new Earth will be made in adaptation to the glory of Him who is the Lord from Heaven. Nothing in the new earth will be unworthy of the heavenly glory of Christ nor of the heavenly glory of the redeemed. Nothing in it will be unsuited to the unearthly glory and holiness of the Heavenly City. It will be as much adapted to the existence of spiritual and glorified bodies, as this earth is adapted to the existence of earthly bodies. Yet this is not the only sphere of the glory of the redeemed. They will have other glories, other mansions in their Father’s house, above the heavens. 'The name of their God, and the name of the City of their God,' and the new name of Christ, their Saviour, will alike be written on them. In other words, they shall have title of access not only to the Heavenly City and new earth, but also into that circle of glory which pertains to God as God, and into that circle of glory which pertains to Christ as the Son of man risen and glorified and made the Head over all things. The prayer of the Lord Jesus as recorded in the seventeenth of John embodies the same truth. True heavenly unity—true heavenly glory is there declared to be the final portion of all who should believe. The words 'bone of his bone, and flesh of his flesh,' involve the same truth. Indeed He who has Christ has all things. And is not Christ the portion of all the redeemed? We must fail in a proper apprehension of revealed Truth if we err respecting the final condition of the redeemed. Hence the importance of seeing that the millennium is not the final sphere. The millennial earth is not the place where the redeemed family of IN THE MILLENNIUM. 25 God are to be knit into their final unity of blessing. It is not the place where the flesh will cease to be. It is not the place where the glory of the Bride of the Lamb is to be displayed. It is not “'the dispensation of the fulness of times' for (619) which, says the Apostle, God 'hath headed up for Himself all things in Christ.' The joy of the millennium, like the wine at the marriage-feast of Cana, will fail, for black apostasy will mark its close. What if there were no one able to say, 'Behold, I make all things new'? What if the Son of Man were not also the living God? But He is; and therefore there will again spring light out of darkness —joy out of sorrow—life out of death. All will then be ready to say, 'Thou hast kept the good wine until now.' It will be joy greater than all former joys— joy too that will never pass away or be in any wise impaired, for the creature will no longer think, or act, or feel, apart from the might and all-sufficiency of the great I AM. God will be 'all in all.'
APPENDIX C
Some have said that millennial Israel cannot reign with Christ, because they do not suffer with Him. It is true, indeed, that they will not share in the millennial reign of Christ: but what text is there that makes the living in a dispensation of sufi'ering, or the enduring any particular kind or amount of sufi‘ering, necessary to the sharing in that final and everlasting glory which in the fifth of the Romans is expressed by the words, 'reigning in life' P The Apostles who wrote in and
for a dispensation in which suffering for Christ is the appointed lot, and also the distinctive mark of Christ’s true people, often, when referring to the sufferings, refer also to the glory which is to follow those sufi'erings. But why? First, in the way of consolation, as when St. Paul says to Timothy, 'If we suffer with Him, we shall also reign with Him' —that is, though we suffer
yet let us not be dismayed: let us not merely think of the sufferings, but also of the glory that is to follow. Secondly, the Apostles speak of sufferings for Christ as a necessary badge of true saintship in this dispensation, when multitudes who profess His name refuse to take up their cross, and prefer to serve the world and sin. Thus when the Apostle says, 'If so be we suffer with Him that we may also be glorified together,' no contrast is intended with the saints of another dispensation. The contrast is only with those who in this dispensation refuse to suffer the reproach of Truth.
But although there is no text which makes any suffering except that of the great Substitute necessary to the final inheritance of glory, (else how could infants who die in infancy be glorified?) and although it is 38 APPENDIX c. true that millennial Israel will not suffer as we now do, yet it must be remembered that millennial Israel also will know what it is to be hated for Christ’s sake. Their first typical deliverance was when all the hosts of Egypt were seeking to swallow them up—their last deliverance will be when Satan, loosed for a little season will have summoned all nation of the earth against them—'the number of whom is as the sand of the sea.' Rev. xx. 8. Israel will not indeed become their prey : but will not their hearts mourn at the sight of so great an evil? They will not, therefore, be unexercised about others’ sin. And though sin will never be allowed to have dominion over their hearts and ways, yet it will still be in them. They will still have to say, 'In me, that is in my flesh, dwelleth no good thing'— they will still have to 'crucify the flesh with its affections and lusts.' They will still be required to deny themselves. Their cup, therefore, is not unmingled, nor will be, until they shall be able experimentally to say, 'All former things have passed away.
1. https://www.toughquestionsanswered.org/2017/10/02/what-are-the-three-different-views-on-the-millennium-in-revelation-20/
2. http://www.plymouthbrethren.org/article/11505
3. https://www.stempublishing.com/authors/darby/PROPHET/02011E.html
4. https://bibletruthpublishers.com/israel-apos-the-manner-of-its-accomplishment/john-nelson-darby-jnd/collected-writings-of-j-n-darby-prophetic-1/la62227
5. https://www.studylight.org/commentaries/srn/romans-11.html
6. http://regal-network.com/dispensationalism/files/pdfs/Seven-Age%20Dispensationalism.pdf
7. https://youtu.be/UPNqKXRC8c0
8. https://bewareofthewolves.blogspot.com/2018/07/jacob-prasch-make-up-your-mind-how-long.html
9. https://bewareofthewolves.blogspot.com/2019/04/is-jacob-prasch-fake-jew.html
10. https://bewareofthewolves.blogspot.com/2019/04/jacob-prasch-david-nathan-marco.html
Further Links:
https://www.youtube.com/watch?v=oq5pI9dmQoM&list=PLAskcQf_UiNahXQPghynI8Y28TH-Hajvf&index=3
https://www.youtube.com/watch?v=2zxVlGaSoVo&list=PLAskcQf_UiNahXQPghynI8Y28TH-Hajvf&index=4
https://christianhistoryinstitute.org/magazine/article/dispensational-premillennialism-the-dispensationalist-era
http://www.messianicgoodnews.org/a-biblical-critique-of-the-two-fold-theory-of-dispensationalism-the-distinction-between-israel-and-the-church/
https://christianhistoryinstitute.org/magazine/article/dispensational-premillennialism-the-dispensationalist-era
http://www.messianicgoodnews.org/a-biblical-critique-of-the-two-fold-theory-of-dispensationalism-the-distinction-between-israel-and-the-church/
