The Millennium: Christ's Future Reign on Earth - Part 1

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You know, I think when I come to the end of Revelation, a question that strikes my mind is what is the solution to all of the problems that are unfolding on this planet? We live in dark times. If I were to ask you, what is the solution? What would you say? Well, the answer of the cultural elite, an answer that is spoken more and more openly, is a one world government. Arnold Toynbee the late Cambridge historian said, “Only a world government can save mankind from annihilation by nuclear weapons.” Jonathan Schell in his book The Fate of the Earth wrote this “Existing institutions must give way to some sort of transcendent sovereignty and security presumably by a government that embraces all mankind—a world government.” 

Now don’t run for the exists. Listen and hear me out. But let me say this: Toynbee, Schell and the other liberal pundits on our planet are all right: only a one world government will solve our problems. That is actually God’s solution as well, just not the kind that fallen men want to bring to pass. In fact, it will only happen when Jesus Christ our Lord returns to this earth and establishes His kingdom over the earth during a time that theologians call “The Millennium.” The Millennium is also called at times “The Intermediate Kingdom.” That is, that it is a kingdom between the second coming and the eternal state. It is intermediate in that sense. 

What do we mean by “kingdom?” I think you understand that in the Old Testament and especially in the New Testament, there is a pervading theme of the kingdom of God. The kingdom of God simply means “the rule of God.” The kingdom of God describes two distinct realities. It describes the universal sovereign rule of God over all things, and it also describes the Messianic rule of God. That is, the rule of God through His Son. God’s rule through His Son, Jesus Christ, is hinted at as early as Genesis chapter 3 where we are told a conqueror will come and defeat sin and death and Satan. 

That idea of the rule of Messiah continues to develop throughout the Old Testament. For example, in Genesis 49, verse 10. As Jacob blesses his sons, he says of Judah, “The scepter shall not depart from Judah, nor the ruler’s staff from between his feet, until Shiloh comes,” literally, “until the One whose right it is comes, and to him shall be the obedience of the peoples.” 

Fast forward to Psalm 2, verse 8, where God says to His Messiah, the Son, the Anointed One: “Ask of Me, and I will surely give the nations as Your inheritance, and the very ends of the earth as Your possession.” Another Messianic Psalm: Psalm 110, verse 1: “The Lord,” David says this, “[Yahweh] says to my Lord: [that is, to the Messiah] sit at My right hand until I make your enemies a footstool for your feet.” 

In Daniel chapter 2, you have a succession of world empires and chapter 2, verse 44 says this, “In the days of those kings the God of heaven will set up a kingdom which will never be destroyed, and that kingdom will not be left for another people; it will crush and put an end to all these kingdoms, but it itself will endure forever.” 

In Daniel chapter 7, that majestic scene where the Ancient of Days is on His throne and One like the Son of Man, the Messiah, our Lord Jesus comes to Him and says this in verses 13 and 14: 

[To the Son of Man] was given dominion, glory and a kingdom, that all the peoples, nations and men of every language might serve Him. His dominion is an everlasting dominion which will not pass away; and His kingdom is one which will not be destroyed. 

Now in the Old Testament, the Messiah’s rule is described almost exclusively as physical and political. But when you come to the New Testament and specifically to the ministry of Jesus, we learn from Jesus that while His kingdom is one kingdom, it has two distinct aspects. First of all, there is a present spiritual aspect of Jesus’ kingdom. In Matthew chapter 19, verse 23, “Jesus said to His disciples, ‘Truly I say to you, it is hard for a rich man to [listen to this] enter the kingdom of heaven.’” What did Jesus mean? He meant to enter into salvation. That’s clear because the disciples when they heard this were astonished and said, “Who then can be saved?” So, to enter the kingdom in the present aspect of it is to enter salvation—it is to be saved. That’s why Paul says in Colossians 1:13, “He rescued us from the domain of darkness and transferred us into the kingdom of His beloved Son.” If you are a believer as you sit here this morning, you are in Jesus’ current spiritual kingdom. To enter the present aspect of His kingdom is to enter salvation or to enter eternal life. So, we could say this, the present spiritual aspect of Jesus’ kingdom is the people over whose hearts Christ rules.

But the New Testament also stresses a second aspect of Jesus’ kingdom and that is, the future literal kingdom. Jesus promised that in addition to the current aspect of the kingdom there would be a future kingdom. And there are a number of passages, let me just give you one. In Luke 21:31, Jesus says, when the people alive at that time, at the end, see the signs of My second coming, then they will know that “the kingdom of God is near.” So, even though they are already believers, when they see the signs of the second coming unfolding at the end of the tribulation, they will know that the kingdom of God is near. There’s a future aspect to Jesus’ kingdom. 

I said one passage; I am going to give you a couple more. Matthew chapter 7, verse 21, Jesus says, “Not everyone who says to Me, ‘Lord, Lord,’ [on the day of judgment] will enter into the kingdom of heaven.” Clearly talking about a future aspect of the kingdom.

Acts 1:6, when the disciples “had come together, they were asking [Jesus] saying ‘Lord, is it at this time You are restoring the kingdom to Israel?’” Now remember, this is after three and a half years of ministry, after forty days teaching after His resurrection and they are asking this question: “Is it at this time You are restoring the kingdom to Israel?” And Jesus doesn’t say, “How could you ever think that was going to happen after all I have taught you?” He says, “It is not for you to know the times or the seasons.”

All of those passages speak of a future kingdom. But when does this future kingdom happen? And what is the nature of this future kingdom? Let me just be honest with you. In our study of Revelation today, we come to the passage in Revelation, and I could even say, the one passage in the entire Bible that most divides Bible believing Christians. It’s Revelation chapter 20, verses 1 through 10. Now let me hasten to say that all Bible believing Christians agree about Revelation 21 and 22. We all agree about the eternal state: that God is going to destroy this universe; He’s going to make a New Heaven and a New Earth in which righteousness is at home. That’s resolved—settled. We are all on the same page. 

But the crux of the debate concerns the timing and nature of the kingdom described in these verses. We could put it like this: is there an intermediate kingdom? That is, is there a thousand-year reign of Christ on this earth between His second coming and the eternal state—between the second coming and the eternal state? Or we could put the question like this: does Revelation 20:1-10 fit into the chronological flow of chapters 19 to 22 or not? In other words, does this kingdom follow the second coming and lead into the final judgment of unbelievers and ultimately the eternal state? Or not? 

Now, let me give you some terms. As we study this passage, I am going to use the term “millennium.” Don’t be scared by that word. It comes from two Latin words: mille which means “thousand,” and annum which means “years.” So, a millennium is just a thousand years. It describes the thousand year reign of Christ that is in this passage. 

So, what is this thousand-year period? What is it about? Well, let me start by telling you, there are three primary views on this thousand-year period. This is how Christians who do believe the Bible are divided. Let me give you definitions and don’t be scared by these either. They will fill out and I think you will come to understand them by the time we end next week. 

Number one: amillennialism. Immediately you can get an idea, right? “A” the alpha privative negates “millennium.” So, amillennialism teaches that there is no future millennium. But be careful, they don’t deny a millennium. They say that the millennial promises including Revelation 20 don’t refer to a future thousand years after the second coming, but rather to the spiritual reign of Christ through His church during this church age. In other words, the millennium, and they would define it differently: it’s the reign of Christ through His church today. It started with the ascension and will last until the second coming. Or many of them would say from Pentecost until the second coming. That’s a millennialism.

Second definition: post millennialism. Again, you can see it in the word. This view teaches that Christ will return in the second coming after, post, after the millennium, which will, again, be defined differently than many of us think it should be defined. They would say the millennium is actually a golden age in which the prophecies of universal righteous, worship and peace are fulfilled through the preaching and acceptance of the gospel. So, in other words, in this age, the gospel will continue to expand and advance, and people will believe until the world is essentially Christianized, and we will enter a golden age that is a Christian age. All of this while Christ is in heaven. And after that golden age is finished, after the world has been Christianized and we live in peace that way for some extended period of time, Christi will then return in the second coming. 

The third view is premillennialism. This is the view that I hold, our church holds. Premillennialism teaches that at the end of a future 7-year tribulation, Christ will return in the second coming just before—pre—He establishes a literal thousand-year reign on this earth—an earth that He will at that time both renew and restore. This millennium, this thousand-year reign, we believe happens between the second coming in chapter 19 and the eternal state in chapters 21 and 22. In other words, we believe this passage fits into the chronological flow of chapters 19 to 22. 

Now, let me just be honest with you that I went back and forth on how to approach this issue. Here’s what we are going to do. Next week, Lord willing, I am going to present the arguments for and against these three positions and show you why as a church we are premillennial. But today I simply want to teach through these verses using the same historical, grammatical or we could say, normal hermeneutic, normal principals of interpretation that we always use, both when I teach, and you read websites or the paper or whatever. Next week, I hope to prove that the evidence argues against the other views and for the premillennial view. But today I simply want to show you where a normal hermeneutic takes you in understanding this passage. 

Now, before we begin, one other important note. Last time we studied Revelation, we studied Revelation 20, verses 1-3 as a separate paragraph. And that’s legitimate. But because they are often joined with verses 4-10, because they mention the thousand years, for the sake of clarity, I am going to add those three verses into our study of the millennium and include them in my outline of this section as well. Don’t worry, I am not going to repreach it. But I just what to show you how it fits the flow. 

Now, with all that let’s read it together. Revelation chapter 20, verse 1:

Then I saw an angel coming down from heaven, holding the key of the abyss and a great chain in his hand. And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a thousand years; and he threw him into the abyss, and shut it and sealed it over him, so that he would not deceive the nations any longer, until the thousand years were completed; after these things he must be released for a short time.

Then I saw thrones, and they sat on them, and judgment was given to them. And I saw the souls of those who had been beheaded because of their testimony of Jesus and because of the word of God, and those who had not worshiped the beast or his image and had not received the mark on their forehead and on their hand; and they came to life and reigned with Christ for a thousand years. The rest of the dead did not come to life until the thousand years were completed. This [meaning the one in verse 4] is the first resurrection. 

Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a thousand years. 

When the thousand years are completed, Satan will be released from his prison, and will come out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together for the war; the number of them is like the sand of the seashore. And they came up on the broad plain of the earth and surrounded the camp of the saints and the beloved city, and fire came down from heaven and devoured them.

And the devil who deceived them was thrown into the lake of fire and brimstone, where the beast and the false prophet are also; and they will be tormented day and night forever and ever. 

Again, these are the very words of the Spirit of God. 

Now a normal reading of this text, teaches us that after the second coming in chapter 19, Jesus will renew this earth, establish a worldwide kingdom and will reign with His saints for a thousand years. Six times in these 10 verses, John refers to a time period he calls “a thousand years” or “the thousand years.” You can see it in verse 2, 3, 4, 5, 6, and 7. Clearly, that thousand-year period is the theme of this passage. 

Jesus calls this same period “the regeneration” in Matthew 19:28. Peter in his sermon in Acts 3, verse 19, calls it “times of refreshing” and later in chapter 3:21, he calls it “the period of the restoration of all things.” Our passage explains for us here, the events that happened before, during and after that thousand years. Now, last time, we studied verses 1-3 which describes a key event, the binding of Satan, that along with the second coming in chapter 19, initiates this millennium—this thousand-year reign. So last time in verses 1-3, we looked at the time before the millennium and there we saw Christ’s binding of Satan. 

Now that brings us today to verses 4-6 and the time during the millennium. So, secondly, let’s look at this time during the millennium in verses 4-6 and we will call it Christ’s reign with His saints. In these verses, John describes the establishment of Christ’s millennial kingdom. The Lord Jesus Christ, make no mistake, will be the supreme ruler, the supreme king, in this kingdom. Chapter 19, verse 16, says “He has a name written [on Him] ‘king of kings, and lord of lords.’” And you remember what Gabriel told Mary when he announced Jesus’ birth to her in Luke chapter 1, verse 32, “the Lord God will give Him the throne of His father David.” So, Jesus will reign. 

But in His grace, our Lord has also promised that His saints will reign with Him and that is what this unfolds for us in this passage. Now, first of all, notice in verse 4, John provides us a description of the saints who will rule with Jesus. A description of the saints. Now, he begins by identifying their role, verse 4: “Then I saw thrones, and they sat on them, and judgment was given”—that is a divine passive meaning “given to them by Christ.” These thrones tell us that the saints will, first of all, have a judicial authority. You’ll notice the word “judgment.” That word implies that as believers they will both interpret and enforce God’s law during the millennium. They will also, the word “judgment” implies resolve civil disputes as the judges in the Old Testament did. At the end of verse 6, we are told that in addition to this judicial authority, the saints will also have political authority: “they will reign with Christ.” That’s their role: judicial and political authority—the saints. 

Now that brings us to consider their identity. Who are these saints? Notice verse 4: “and they sat on them, and judgment was given to them.” So, to whom does the pronoun “they” refer? Well, as you know how language works: when you see the pronoun, you look backwards for the antecedent. What is the noun that is the antecedent of this pronoun “they?” Well, the only antecedent that makes sense is back in chapter 19, verse 14, “the Lamb’s armies.” Or you could even go back to chapter 19, verse 7, “the members of the Lamb’s bride.” In other words, “believers.” Believers are who we are talking about here. That’s the “they.” And this becomes very clear because in other places, we discover that the saints who will rule with Christ during His thousand-year reign, will consist of four specific groups. First of all, the Old Testament saints will be there. Daniel chapter 7, verse 18 says, “the saints of the Highest One will receive the kingdom and possess the kingdom forever, for all ages to come.” Verse 27 says the same thing. So Old Testament saints will be some of the saints who rule.

Secondly, the apostles. In Matthew chapter 19, verse 28, Jesus said to His apostles, “Truly, I say to you, that you who have followed Me, in the regeneration,” that is, when I make all things new “when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel.” So, the Old Testament saints, the apostles.

Thirdly, New Testament believers. In other words, we are included in these who will reign with Christ. You get a hint of it as early as 1 Corinthians chapter 6, verse 2. When Paul is talking about lawsuits and the church and he says, “Really, I mean you can’t just like work this out among yourselves.” And he says this: “Do you not know that the saints will judge the world?” We are going to settles disputes across the planet. Surely you can deal with these little matters today. In 2 Timothy chapter 2, verse 12, Paul writes “if we endure,” that is, if we prove our salvation is genuine by continuing to believe until the end “we will also reign with Him.” Go back in Revelation chapter 2. Look at Revelation 2 and verse 26, to the church in Thyatira, Jesus says this: “He who overcomes,” that is, every Christian, “and he who keeps my deeds until the end, to him I will give authority” notice this “over the nations.” Look at chapter 3. Revelation 3, verse 21, this comes in the message to the church in Laodicea and He says, “He who overcomes,” again, every true believer, “I will grant to him to sit down with me on My throne.” Where is this going to happen? Is it going to be ruling in heaven like some teach? Go over to chapter 5, verse 10, “You have made them,” that is, all true believers “to be a kingdom and priests to our God; and they will reign.” Where? “Upon the earth.” 

Now turn back to our text in Revelation chapter 20, verse 6. Everyone who has part in the first resurrection, notice verse 6 says, “will reign with Him for a thousand years.” So, all New Testament believers will reign with Christ during this period of time. 

There’s a fourth group that is identified here in our text. It’s the tribulation martyrs. Look at verse 4, “And I saw the souls of those who had been beheaded.” The Greek word for “beheaded” literally means “to cut off with an ax.” It came to be used for the normal Roman method of capital punishment for its citizens. And that was beheading with a sword. That’s how Paul as a Roman citizen was executed. Eventually, this word “beheaded” came to mean as it does here, simply “to be executed.” That’s the idea. However they were executed. These are Christians executed under Antichrist as we have seen as this book has unfolded.

And notice that they are executed, verse 4 says, “because of their testimony of Jesus.” Because of their testimony about Jesus as the Messiah, the Savior, the Son of God, the Only One. It is His exclusivity that is the issue. And because of the word of God because they faithfully declared the word of God. Christian, let me just tell you, it may very well be in your lifetime that the government begins to persecute, hopefully not to execute, but certainly to persecute you, because of those two things. Because of your claim to the exclusivity of Jesus and because you simply say, “I believe the Scriptures. I believe that God created marriage and it’s one man and one woman for life. I believe that God made two sexes, male and female.” Your simple confidence in the word of God may very well get you in trouble as it has other believers throughout human history. 

So, verse 4 tells us what they did. They testified about Jesus, and they proclaimed the word of God, but next John describes what they refused to do: “and those who had not worshiped the beast or his image and had not received the mark on their forehead and on their hand.” We have seen this throughout this book starting with chapter 13 where Antichrist insisted that those who wanted to buy and sell get a mark—his mark that would prove that they were qualified to buy and sell in his kingdom. Christians will refuse because it involves worshipping Antichrist. 

So, that’s the identity of those who will reign with Christ. It’s Old Testament saints, it’s the apostles, it’s New Testament believers and it’s the tribulation martyrs. 

Now, John goes on to describe here their resurrection, verse 4: “and they” speaking specifically here about the tribulation martyrs, “they came to life.” Now, this expression creates a huge problem for our amillennial friends, and they are our friends. But this is a big problem because amillennialism says that these events here in this passage we are studying are happening right now during the church age. So, for them, this statement “they came to life” can’t be referring to the physical resurrection of believers because that hasn’t happened yet. So, they have to redefine it. Instead, they say this statement “they came to life” refers not to physical resurrection but to their spiritual resurrection, that is, to their new birth, to regeneration. Let me just say, brothers and sisters, that is simply impossible and let me give you several reasons it is impossible.

First of all, the second resurrection in our passage is clearly a physical resurrection of unbelievers and everyone who disagrees with our position on the millennium would agree with that. The second resurrection here is a physical resurrection of unbelievers. There is no reason to make the first resurrection spiritual right here in the same context. There is no justification.

Number two. Another reason it is a problem. These tribulation saints were martyred because they had already been born again. They don’t need to be born again after their death. That’s illogical. 

Number three, in verse 5, this very same event “they came to life” is called the “first resurrection.” Now, here’s a serious problem because the Greek word translated “resurrection” occurs 42 times in the New Testament and except for Luke 2:34 where the context is clear, it always refers to physical resurrection. 

A fourth reason this can’t be the new birth, this coming to life. Because the Greek verb “come to life” is used in Revelation two times before this of physical resurrection. In chapter 2, verse 8, it is used of Christ’s physical resurrection. And in chapter 13, verse 14, it is used of Antichrist’s fake physical resurrection. Those are the only other two places. It is a physical resurrection. So, in verse 4 then, John describes the physical resurrection of the martyrs who will die during the tribulation.

Now let me just stop here and punctuate this. This verse alone demolishes any effort to argue that the thousand years happens before the resurrection as both amillennialism, and post millennialism argue. Why? Listen carefully. In this text, the tribulation martyrs are physically raised from the dead before the millennium. So, whatever the millennium is it comes after the resurrection not before. So once the first resurrection here you establish that it is physical, then it simply destroys any view that says the millennium happens during this age. Because the resurrection hasn’t happened.

Now let’s move on. Notice also in verse 4: the saints’ privilege. It says, they “reigned with Christ for a thousand years.” The Old Testament, by the way, often speaks of this period of time. This is not the only text that talks about this period of time as we will see next week from a number of Old Testament texts. But this is the first time in Scripture that we learn it’s length. It will last for a thousand years. Now folks, there is no clue in the context to interpret this as anything other than an actual thousand years. While there is figurative language in Revelation, we all agree, nobody thinks a sword is going to come out of Jesus’ mouth, we know that language is symbolic because to interpret it literally would be absurd like a sword coming out of His mouth. And we know language is symbolic when to interpret it symbolically makes it make more sense. Neither of those is true with a thousand years. There is no reason to assume that a thousand years here is anything other than a thousand years. 

And it is going to be on the earth. You remember chapter 5, verse 10, Christ promised His saints that they would not reign in heaven, and they are not reigning now by the way, as some would argue, but rather they would reign on the earth. And in verse 9 of our chapter, at the end of the thousand years, the saints are living on the earth. So, that’s the description of the saints who rule with Christ. 

In verse 5, there is a description of two resurrections—a description of two resurrections. Since John already mentioned a resurrection at the end of verse 4, the resurrection of believers, he begins in verse 5 with a kind of parenthesis mentioning the second resurrection. Look at verse 5: “The rest of the dead did not come to life until the thousand years were completed.” This second resurrection comes at the end of the thousand years. The rest of the dead—who were they? They are all unbelievers throughout human history. Look down at verse 13: “the sea gave up the dead which were in it, and death and Hades gave up the dead which were in them; and were judged, every one of them according to their deeds.” You see, unbelievers will also experience a physical resurrection in which they are reunited to bodies that are not glorified but can last forever. They will be judged by Christ at the great white throne of judgment verses 11 through 14 and verse 15 says they will be thrown into the lake of fire. That’s the second resurrection of unbelievers. 

So, after describing this second resurrection, the resurrection of unbelievers at the end of the thousand years, John then returns in verse 5 to the first resurrection. Notice it’s timing, verse 5 says, “This is the first resurrection.” Notice that word “first.” And he has just mentioned the second. Here we learn an important fact about eschatology and that is there are two resurrections: not one general resurrection. Now there are three passages in the Bible that seem to imply a general resurrection of the saved and the lost at the second coming. Three passages that our friends argue means there is only one general resurrection. The first is Daniel 12, verse 2: “Many of those who sleep in the dust of the ground will awake, these to everlasting life, but the others to disgrace and everlasting contempt.” 

The second one is John 5, verses 28 and 29, Jesus says, “Do not marvel at this; for an hour is coming in which all who are in the tombs will hear His voice and will come forth; those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment.”

The final one is in Acts 24, verse 15, “there shall certainly be a resurrection of both the righteous and the wicked. Now, make sure you understand this: those passages do not exclude the idea of two resurrections. All those passages assert is that both the saved and the lost will experience resurrection. But here in Revelation 20 on the other hand, it is very clear there will not be one general resurrection at the second coming. The resurrection of believers comes before the thousand years, and they will reign with Christ for that thousand years and the resurrection of unbelievers comes afterward. That’s what the flow of the chronology here tells us. 

In fact, Scripture teaches us there will be three resurrections at the end of human history. First of all, there is the resurrection of church age believers in the rapture before the seven-year tribulation. We looked at that a couple of months ago. You can go back and listen to that if you were not hear. Secondly, there’s the resurrection of the Old Testament believers recorded in Daniel 12 and there the context implies that it happens at the end of the tribulation. And the tribulation saints who are also raised at the end of the tribulation as we read here in our text. At the second coming after the tribulation. 

Now together those two resurrections are the first resurrection. They are the first in the sense that they are the resurrection of the righteous. The third resurrection is the resurrection of all unbelievers at the end of the thousand-year reign of Christ in Revelation 20, verse 5 in preparation for the great white throne of judgment that comes at the end of this chapter. 

When it comes then to this first resurrection, believers, notice in verse 6 it’s blessings. I love this: it’s blessings. John details here the blessings that belong to those who are part of the first resurrection: the resurrection of believers. Look at verse 6, first of all, we are recipients of God’s grace: “Blessed . . . is the one who has a part in the first resurrection.” We are blessed. We are the recipients of God’s grace.

Secondly, we are set apart as God’s possession, verse 6 goes on: “holy is the one who has part in the first resurrection.” This isn’t talking so much about the fact that we are progressively more like Christ, this is talking about the fact that God has set us apart to Himself. We are His special possession.

Number 3, we are protected from the second death, verse 6 adds: “over these the second death has no power.” What is the second death? John defines it down in verse 14: “This is the second death, the lake of fire.” Brothers and sisters, listen carefully: if you have repented of your sins and believed in Jesus, you will never face the eternal wrath of God in the lake of fire. This is what He says, “over these the second death has no power.” Romans 5:1, “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.” Verse 9 of that same chapter says this: “having now been justified by His blood, we shall be saved from the wrath of God through Him.” You will never endure the wrath of God. First Thessalonians 1:10, we “wait for His Son from heaven . . . who rescues us from the wrath to come.” What a blessing. Be part of the first resurrection, to be a believer, means never part of the second death.

We will also be priests, notice verse 6 says, “of God and of Christ.” What is that? What does it mean to be a priest? This refers to the privilege that we will have of unlimited access to God and an intimate fellowship with God. We will be priests to God and to Christ. 

And notice that we will reign with Christ for a thousand years, verse 6 says, we “will reign with Him for a thousand years.” Let me ask you a question this morning, are you going to be part of the first resurrection? The resurrection of believers? Are you going to be part of the second resurrection? It is a serious question, because let me tell you, it’s going to be one or the other. There is no middle ground. There is no gray area with God. Are you going to be part of the first or the second resurrection? You are going to die, if the Lord delays His coming, the mortality rate is 100 percent. You are going to die, and you will be raised at some point. It will either be the first resurrection, or it will be the second resurrection. Which is it going to be? 

How do you become a part of the first resurrection? Turn to Revelation chapter 22. Revelation 22. Look at verse 14, “Blessed are those who wash their robes.” That’s a reference back to earlier in the book where it talks about believers who washed their robes in the blood of the Lamb. That is, the way that you can get into Christ’s kingdom is by having the forgiveness that He purchased in His death on the cross. That’s the picture. That’s the only way you get into His kingdom. You are not good enough to earn your way into His kingdom. The only way you get in is by washing your robes, figurative of speech, for you humble yourself, you repent, you believe in Jesus’ perfect life, His substitutionary death and His resurrection. That’s the only way you get in. This passage is talking about the eternal state. But the same thing holds true for the millennium. And notice verse 15: “Outside are the dogs and the sorcerers and the immoral persons and the murderers and the idolaters, and everyone who loves and practices lying.” So, the only way you get in is to repent of your sins and to put your faith in the finished work of Jesus Christ who purchased forgiveness for all who would believe in Him. 

And here’s His word to you, look down in verse 17, “The Spirit and the bride say, ‘Come.’” Come to Jesus. “Let the one who hears say, ‘Come.’ [And] let the one who is thirsty [spiritually] come; let the one who wishes take the water of life without cost.” That is Jesus’ invitation to you today. Come! Come to Jesus. But you can’t come to Him with your sin. You have to leave them and come to Him but then you can be part of His kingdom now and eternally. P. T. Barnum of Barnum and Bailey circus fame had a special exhibit that he loved to show pastors. It was called the happy family. In the exhibit real lions, tigers and panthers lay or sat around a real lamb without harming it. He had gradually introduced, fed them and introduced them so that they didn’t attack this lamb. A pastor once asked Barnum if that group ever caused any trouble. Barnum reportedly answered, “You know, apart from replenishing the lamb every now and then, they get along very well together.” 

Listen, humans can’t manufacture utopia where men and animals live together in perfect peace. But the Bible promises that such a time is coming to this earth when Jesus returns in the second coming, He will establish a literal kingdom on this earth and Christian, you will be there and you will be part of the first resurrection and you will reign with Christ for a thousand years on this planet renewed. How do you respond to that? This is what Jesus says, look at verse 16 of 22, “I, Jesus, have sent My angel to testify to you these things for the churches.” This is what Jesus says is going to happen and therefore, verse 20, “He who testifies to these says, ‘Yes, I am coming quickly.’” And how do we respond? “Amen. Come, Lord Jesus.”

Let’s pray together. Father, thank you for our time together this morning. So much to learn. Lord, help us who are believers to live in light of this reality and Lord, for those who don’t know you, bring them to Yourself even today that they may be part of the first resurrection. We pray in Jesus’ name.