First, Revelation 20:4–6 explicitly says that the martyrs “lived and reigned with Christ a thousand years” and calls this “the first resurrection.” The verb ἔζησαν, “they lived,” is the same verb used of Christ returning to life in Revelation 2:8. John does see “souls,” because they had been slain, but then says they lived. The contrast is with “the rest of the dead,” who “lived not again until the thousand years were finished” (Rev. 20:5). If the second use means bodily resurrection, consistency strongly favors bodily resurrection in the first.
Nor can the millennium plausibly describe the present age while Satan is said to be bound so that “he should deceive the nations no more” (Rev. 20:1–3). The New Testament repeatedly describes Satan during the Church Age as active: he is the “god of this world” who blinds unbelievers (2 Cor. 4:4), “the prince of the power of the air” (Eph. 2:2), prowling “as a roaring lion” (1 Pet. 5:8), deceiving the whole world (Rev. 12:9). Revelation 20 portrays a radically different restraint.
Absolute rubbish assessment. Another day, another heresy to be debunked, another cleanup on aisle 3......
It never ends around here. Frankly, I think that most of this nonsense is intentional hoaxing. Nobody is that dumb.
The claim that Revelation 20 describes only a present heavenly reign of disembodied martyrs during the Church Age ignores the broader prophetic framework into which Revelation deliberately fits.
First, Revelation 20:4–6 explicitly says that the martyrs “lived and reigned with Christ a thousand years” and calls this “the first resurrection.” The verb ἔζησαν, “they lived,” is the same verb used of Christ returning to life in Revelation 2:8. John does see “souls,” because they had been slain, but then says they lived. The contrast is with “the rest of the dead,” who “lived not again until the thousand years were finished” (Rev. 20:5). If the second use means bodily resurrection, consistency strongly favors bodily resurrection in the first.
Nor can the millennium plausibly describe the present age while Satan is said to be bound so that “he should deceive the nations no more” (Rev. 20:1–3). The New Testament repeatedly describes Satan during the Church Age as active: he is the “god of this world” who blinds unbelievers (2 Cor. 4:4), “the prince of the power of the air” (Eph. 2:2), prowling “as a roaring lion” (1 Pet. 5:8), deceiving the whole world (Rev. 12:9). Revelation 20 portrays a radically different restraint.
More importantly, the earthly Messianic kingdom does not originate in Revelation 20. Revelation gives its duration—1,000 years—but the kingdom itself fills the prophets.
God promised David that one of his physical descendants would sit upon David’s throne and rule his kingdom: 2 Samuel 7:12–16; Psalm 89:3–4, 28–37; Psalm 132:11–18. Gabriel explicitly applies that covenant to Jesus:
Luke 1:32–33: “The Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever.”
David’s throne was not a heavenly throne. It was the royal throne of Israel. Christ presently sits at the Father’s right hand (Ps. 110:1; Heb. 1:3), but Scripture distinguishes the Father’s throne from Christ’s own Messianic throne: “I also overcame, and am set down with my Father in his throne” (Rev. 3:21). His Davidic enthronement accompanies His return.
The prophets repeatedly locate that reign in Jerusalem and over the earth:
Isaiah 2:2–4 / Micah 4:1–4 — the nations stream to Jerusalem; “the law shall go forth of Zion, and the word of the LORD from Jerusalem.”
Isaiah 11:1–12 — the Davidic Branch rules in righteousness; the nations seek Him; Israel and Judah are regathered.
Isaiah 24:23 — “the LORD of hosts shall reign in mount Zion, and in Jerusalem.”
Jeremiah 23:5–8 — the righteous Branch of David “shall reign and prosper” while Judah is saved and Israel dwells safely in its land.
Jeremiah 30:3, 8–11; 31:31–37 — Israel and Judah are restored nationally, politically, spiritually, and covenantally.
Jeremiah 33:14–26 — the Davidic covenant and Israel’s national promises are reaffirmed as irrevocable.
Ezekiel 36:22–28 — Israel is regathered to its land, cleansed, regenerated, and enabled to obey God.
Ezekiel 37:21–28 — Israel becomes one nation in the land; “David my servant shall be king over them”; God’s sanctuary stands among them.
Ezekiel 40–48 — a restored temple, priesthood, tribal allotments, and a transformed land centered upon Jerusalem.
Zechariah 8:3, 20–23 — the LORD returns to Zion and Gentile nations come to Jerusalem to seek Him.
Zechariah 12:10–14; 13:1 — Israel nationally repents and recognizes the One they pierced.
Zechariah 14:3–4, 9, 16–19 — Messiah’s feet stand upon the Mount of Olives; “the LORD shall be king over all the earth”; surviving Gentile nations go up yearly to Jerusalem to worship the King.
That is not a description of heaven.
Jesus Himself reinforces this expectation. In Matthew 19:28, He promises the apostles that “in the regeneration when the Son of man shall sit in the throne of his glory,” they will sit on twelve thrones “judging the twelve tribes of Israel.” In Matthew 25:31–34, the Son of Man returns, sits upon His throne, gathers the nations before Him, and inaugurates the kingdom.
After forty days of post-resurrection instruction concerning “the kingdom of God,” the apostles ask:
Acts 1:6: “Lord, wilt thou at this time restore the kingdom to Israel?”
Jesus does not correct the concept of restoration. He corrects only their concern with its timing: “It is not for you to know the times or the seasons” (Acts 1:7).
Israel’s future restoration is equally explicit in Romans 11. Israel’s present hardening is only “in part” and lasts “until the fulness of the Gentiles be come in”; then “all Israel shall be saved” when “there shall come out of Sion the Deliverer” (Rom. 11:25–29). Paul grounds this future in God’s irrevocable covenant faithfulness: “the gifts and calling of God are without repentance.”
The New Covenant is indeed inaugurated by Christ’s blood (Luke 22:20; Heb. 8–10), but that does not cancel its explicitly promised national fulfillment to “the house of Israel, and with the house of Judah” (Jer. 31:31; Heb. 8:8). Present Church participation in New-Covenant spiritual blessings does not erase Israel’s promised future regeneration, regathering, and kingdom.
Finally, Revelation itself places the millennium after Christ’s visible return in Revelation 19:11–21. Christ descends, destroys the Beast and False Prophet, and defeats the hostile armies. Then Revelation 20:1–6 describes Satan’s confinement and the thousand-year reign. Only after the thousand years come Satan’s final rebellion, the Great White Throne judgment (20:7–15), and then the new heaven and new earth (Rev. 21:1).
So the sequence is straightforward:
Second Coming → defeat of Antichrist → Satan bound → resurrection/reign of the saints → 1,000-year Messianic kingdom → final rebellion → final judgment → new heavens and new earth.
The millennium is therefore not merely a poetic description of the present Church Age. It is the historical fulfillment of the Abrahamic, Davidic, Land, and New Covenant promises: Christ reigning as David’s greater Son from Jerusalem, restored Israel serving under her Messiah, and the nations receiving His righteous government and blessing.
You always seem to be taking us back to the mindset of the people who followed Jesus into Jerusalem thinking that He would establish an earthly kingdom.
Jesus has already told us as clearly as it is possible to tell that His kingdom is heavenly.
Do you struggle with the idea that a heavenly power can effect affairs on earth?
When Revelations 20:4 speaks of souls that were beheaded reigning with Christ, do you think that it logically follows that they were all reincarnated into earthly flesh?
Is earthly flesh the only reality that seems real to you?
Does living outside earthly flesh not seem like living to you?
Does the fact that David ruled as an earthly king under the mosaic covenant prove to you that Jesus must be the same type of king?
You have often referred us to the disciples question in Acts 1:6 regarding the restoration of Israel, but your focus is on the question and not on Jesus' answer.
Acts 1:7 And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power.
8 But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.
So basically the restoration of the kingdom of Israel is none of our business, and that is the most up to date answer that still stands.
Jesus corrects the disciples, informing of their need for the Holy Ghost, and tells them what their job is.