Revelation 19- A major Key to understanding Revelations

[Revelation1v8]

I did read every OT passage you listed — and none of them say what you’re claiming they say.
They promise David’s throne, David’s house, David’s kingdom, David’s line, David’s rule, David’s dominion, David’s covenant, but not one of them says “the throne will be re‑established in earthly Jerusalem after the resurrection.”
That location‑requirement is something you are inserting.
The NT takes those same promises and tells you how they are fulfilled:
Christ is seated on David’s throne now (Acts 2),
reigning over the house of Jacob now (Luke 1),
in heavenly Jerusalem (Hebrews 12),
with all things under His feet (Ephesians 1).
Your OT list matches my system perfectly — because the OT promises the throne, the king, the kingdom, the line, the reign, but never the geographical re‑installation you’re insisting on.
That’s why the apostles never preach a future earthly Davidic monarchy.
They preach a present heavenly Davidic reign.
You’re not exposing my ignorance of the OT; you’re exposing your refusal to let the NT interpret the OT.

No, Jesus has NOT put Satan, Death, and Hell under His feet yet. That doesn't happen until after the 1,000 years are over like Revelation 20 says. 1 Corinthians 15 says that death is the last enemy to be destroyed. It hasn't been destroyed yet.

 

[OMC]

So, on top of me constantly reminding you of Luke 24:44,

Luke 24:44 - And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.

You're also not considering these:

1 Corinthians 15:24 -

24 Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.

25 For he must reign, till he hath put all enemies under his feet.

26 The last enemy that shall be destroyed is death.

27 For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him.

28 And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.

Jesus doesn't destroy DEATH until AFTER the 1,000 years are over like Revelation 20 says. Verse 28 is still showing an earthly separation between the Father and the Son, which won't be so in Heaven. When" the "Son also himself be subject unto him that put all things under him, God may be all in all." But verse 28 isn't reflecting that yet because Jesus is on earth.

1 Cor 15:24–28 does not teach what you’re extracting from it.
That Christ must be physically on earth during the period in which death still exists, or that verse 28 reflects an “earthly separation” between Father and Son.
Paul is describing the order of redemptive history, not the location of Christ’s reign.
The text says Christ “must reign until He has put all enemies under His feet,” and the last enemy destroyed is death.
But Paul already said in verse 25 that Christ is reigning now,
and in verse 27 that “all things are put under Him” in the present tense.
That’s why Hebrews says He is already seated at the right hand, ruling from heavenly Jerusalem.
Revelation 20’s millennium is the period in which Christ reigns from heaven while death still exists on earth;
Revelation 20 never says Christ is physically on earth during the millennium — that’s your insertion, not the text’s.
And 1 Cor 15:28’s “the Son Himself will be subject” is not spatial separation; it’s functional consummation.
The Son hands the kingdom to the Father so that the triune God is “all in all.”
That is exactly what Revelation 21 depicts: no temple, no death, no separation, no earthly throne.
Your reading requires Christ to leave His heavenly throne, re‑establish David’s monarchy in earthly Jerusalem, reign physically on earth while death still exists, and then return to heaven — but Paul never says that, Revelation never says that, and Hebrews explicitly contradicts it. The apostolic pattern is consistent: Christ reigns from heaven until death is destroyed, then the kingdom is consummated, and God is all in all.

 

[OMC]

No, Jesus has NOT put Satan, Death, and Hell under His feet yet. That doesn't happen until after the 1,000 years are over like Revelation 20 says. 1 Corinthians 15 says that death is the last enemy to be destroyed. It hasn't been destroyed yet.

You’re treating “death not yet destroyed” as “Christ not yet reigning,” but Paul doesn’t say that. In 1 Cor 15, Christ is reigning now and His enemies are already under His feet, even though their final disposal (including death) happens at the end.
Defeat and destruction are not the same category.
Revelation 20 agrees: death still exists until the end, but it never says Christ is physically on earth during that period — that’s your addition, not the text’s.
Hebrews says He reigns from heaven, seated at the right hand, in heavenly Zion; Paul says He reigns until death is abolished; Revelation says death is abolished after the millennium.
All three line up: Christ reigns now, death is a defeated enemy awaiting final destruction, and none of that requires an earthly throne.

 

[Revelation1v8]

1 Cor 15:24–28 does not teach what you’re extracting from it.
That Christ must be physically on earth during the period in which death still exists, or that verse 28 reflects an “earthly separation” between Father and Son.
Paul is describing the order of redemptive history, not the location of Christ’s reign.
The text says Christ “must reign until He has put all enemies under His feet,” and the last enemy destroyed is death.
But Paul already said in verse 25 that Christ is reigning now,
and in verse 27 that “all things are put under Him” in the present tense.
That’s why Hebrews says He is already seated at the right hand, ruling from heavenly Jerusalem.
Revelation 20’s millennium is the period in which Christ reigns from heaven while death still exists on earth;
Revelation 20 never says Christ is physically on earth during the millennium — that’s your insertion, not the text’s.
And 1 Cor 15:28’s “the Son Himself will be subject” is not spatial separation; it’s functional consummation.
The Son hands the kingdom to the Father so that the triune God is “all in all.”
That is exactly what Revelation 21 depicts: no temple, no death, no separation, no earthly throne.
Your reading requires Christ to leave His heavenly throne, re‑establish David’s monarchy in earthly Jerusalem, reign physically on earth while death still exists, and then return to heaven — but Paul never says that, Revelation never says that, and Hebrews explicitly contradicts it. The apostolic pattern is consistent: Christ reigns from heaven until death is destroyed, then the kingdom is consummated, and God is all in all.

I'm going to have to disagree with you.

Yes, both the Old and New Testaments suggest that Jesus will leave His current heavenly position to establish a literal, earthly reign.

Old Testament Prophecies
The Old Testament consistently portrays the Messiah ruling from a physical throne on earth rather than from heaven.

• Throne of David: Prophecies in Isaiah, Jeremiah, and Zechariah specify that the Messiah will reign over the house of Israel and the nations from Jerusalem (Mount Zion/Mount Olives), fulfilling the covenant promise that David’s descendant would sit on his throne forever (2 Samuel 7:16).
• Earthly Center: The prophets describe Jerusalem as the political and spiritual center of the world during this period, with Jesus physically returning to earth to wage war and establish His government (Zechariah 14:4; Daniel 7:27).

New Testament Confirmation
The New Testament reinforces the necessity of a future, literal earthly reign distinct from Christ’s current heavenly session.

• Future Fulfillment: In Acts 3:20-21, the apostles describe the "times of refreshing" and the "restoration of all things" as future events tied to Christ’s return, indicating that the kingly prophecies were postponed due to Israel’s rejection of Jesus.
• Co-Rulers: Revelation 20:4 depicts resurrected saints sitting on thrones to reign with Christ, implying He must be present on earth to share authority.

While there is a Heavenly Mt. Zion, there is no Heavenly Mt. of Olives where the Bible SPECIFICALLY says that Jesus will return to.

Mount of Olives — There is no biblical reference to a heavenly Mount of Olives. The Mount of Olives is consistently an earthly, physical location in Jerusalem:

• The site of Jesus' ascension (Acts 1:9–12)
• The prophesied site of His return (Zechariah 14:4)
• The place where the mount will be split in two at His coming (Zechariah 14:4)

It functions as a threshold between heaven and earth — the place where Christ left and will re-enter the earthly realm — but it is never described as having a heavenly counterpart.

So, your past statements that Jesus never leaves His heavenly throne in order to reign on the earth, is not Biblical. Unless, of course, you only see the Second Coming as allegory too. Jesus told His Disciples that He would return exactly where He left and ascended from.

If you don't believe that Jesus himself is on earth during the 1,000 year reign, then you need to explain Zechariah, chapter 13.

Zechariah 13:

13 In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.

2 And it shall come to pass in that day, saith the Lord of hosts, that I will cut off the names of the idols out of the land, and they shall no more be remembered: and also I will cause the prophets and the unclean spirit to pass out of the land.

3 And it shall come to pass, that when any shall yet prophesy, then his father and his mother that begat him shall say unto him, Thou shalt not live; for thou speakest lies in the name of the Lord: and his father and his mother that begat him shall thrust him through when he prophesieth.

4 And it shall come to pass in that day, that the prophets shall be ashamed every one of his vision, when he hath prophesied; neither shall they wear a rough garment to deceive:

5 But he shall say, I am no prophet, I am an husbandman; for man taught me to keep cattle from my youth.

6 And one shall say unto him, What are these wounds in thine hands? Then he shall answer, Those with which I was wounded in the house of my friends.

7 Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones.

8 And it shall come to pass, that in all the land, saith the Lord, two parts therein shall be cut off and die; but the third shall be left therein.

9 And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The Lord is my God.

Are you going to claim that Jesus isn't the one who performs the Sheep & Goat Judgement on earth AFTER His return where He specifically judges the nations before the 1,000 year Millennial Kingdom period begins?

 

[OMC]

I'm going to have to disagree with you.

I know.

 

[Revelation1v8]

I know.

The only way your view works is if it matches the one I presented earlier in this thread when I first entered the conversation in post #888. I'll copy and paste it again below. This is the only way both of our views might be able to reconcile...

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The Millennial Kingdom period takes place with Jesus ruling over it from Heaven while Israel is technically being led by a Davidic prince on the earth for 1,000 years growing in number and repopulating before Heaven comes down to them.

Here is the best description I could find to explain what's really happening based on ALL of scripture being taken together into context....

During the millennium, Christ reigns as King over all the earth (Ezek 37:24; Zech 14:9), while the prince administers Israel and the millennial temple on the ground — a human Davidic figure with real civil and liturgical authority, but without the priestly office that belongs uniquely to the heavenly Priest-King. The two offices are separated on earth precisely because they are united in heaven. This would definitely fit the "on earth as it is in heaven" that I knew had some kind of meaning that I wasn't catching at the time.

The entire Old Testament temple system was a copy of a superior pattern (Hebrews 8:5). In the millennial temple of Ezekiel 40–48, that principle plays out in a specific way: the earthly temple needs an earthly administrator because the heavenly Priest-King (Zechariah 6:13) is not physically present in it. The prince is the shadow-caster who stands in the earthly realm so that worship, sacrifice, and governance can function on the ground while the true Priest-King reigns from above.

Zechariah 6:13 is the interpretive key: it tells us that the ultimate fusion of priest and king belongs to the Branch, and therefore cannot be duplicated by any human figure in the earthly temple. Everything in Ezekiel 40–48 is structured around that absence.

How the prince actually rules on earth
The text gives him a concrete, multi-layered role:

1. Supreme civil authority over Israel

• He receives a land allotment that stretches from the western border to the eastern border of the land, flanking the holy district on both sides (45:7–8; 48:21–22). This is not a small estate — it's a territorial strip running the full width of the nation, larger than any single tribal portion.
• He is explicitly protected from the old abuse: "My princes shall no longer oppress My people" (45:8). He is a righteous ruler in contrast to the corrupt kings of Israel's past.
• He is regulated: he must not seize land from the tribes, and he must give his sons inheritance from his own portion so the people aren't displaced (45:8–9). This implies he has real executive power over land and property.

2. Elevated temple access

• The east gate is sealed to everyone — even the priests — except the prince, who "may sit in it to eat bread before the LORD" (44:3). This is a unique privilege: no priest enters that gate, no Levite, no foreigner.
• The people worship outside the outer court, while the prince sits on the porch within the gate complex (44:3–4). His physical position in the temple is visibly higher than the congregation's, marking his authority.

3. Worship leadership (but not priesthood)

• He provides the animals for the daily, Passover, and Feast of Tabernacles sacrifices (45:16–17; 46:1–11).
• He offers a sin offering for himself first (45:22) — a ritual act of humility before God, not a priestly intercession for others.
• The actual priestly work — entering the sanctuary, performing atonement, mediating — is done by the Zadokite priests (44:15). The prince funds and initiates worship; the priests execute it.

4. Administrative role under the Messiah

• Multiple commentators (Feinberg, Block, the Never Thirsty series) identify him as an administrator or vice-regent under Christ's direct reign. The Messiah is the King (Ezek 37:24–25, "David my servant shall be their prince forever" = Jesus); the nāśîʾ is the one who manages the day-to-day governance of Israel and the temple system.
• His territory is described as "the rest shall belong to the prince" (48:21) — everything outside the holy district, the city, and the tribal portions is under his jurisdiction.

 

[OMC]

The only way your view works is if it matches the one I presented earlier in this thread when I first entered the conversation in post #888. I'll copy and paste it again below. This is the only way both of our views might be able to reconcile...

--------------------------------------------------------------------------------------------------------------------------------------------------------------------------

The Millennial Kingdom period takes place with Jesus ruling over it from Heaven while Israel is technically being led by a Davidic prince on the earth for 1,000 years growing in number and repopulating before Heaven comes down to them.

Here is the best description I could find to explain what's really happening based on ALL of scripture being taken together into context....

During the millennium, Christ reigns as King over all the earth (Ezek 37:24; Zech 14:9), while the prince administers Israel and the millennial temple on the ground — a human Davidic figure with real civil and liturgical authority, but without the priestly office that belongs uniquely to the heavenly Priest-King. The two offices are separated on earth precisely because they are united in heaven. This would definitely fit the "on earth as it is in heaven" that I knew had some kind of meaning that I wasn't catching at the time.

The entire Old Testament temple system was a copy of a superior pattern (Hebrews 8:5). In the millennial temple of Ezekiel 40–48, that principle plays out in a specific way: the earthly temple needs an earthly administrator because the heavenly Priest-King (Zechariah 6:13) is not physically present in it. The prince is the shadow-caster who stands in the earthly realm so that worship, sacrifice, and governance can function on the ground while the true Priest-King reigns from above.

Zechariah 6:13 is the interpretive key: it tells us that the ultimate fusion of priest and king belongs to the Branch, and therefore cannot be duplicated by any human figure in the earthly temple. Everything in Ezekiel 40–48 is structured around that absence.

How the prince actually rules on earth
The text gives him a concrete, multi-layered role:

1. Supreme civil authority over Israel

• He receives a land allotment that stretches from the western border to the eastern border of the land, flanking the holy district on both sides (45:7–8; 48:21–22). This is not a small estate — it's a territorial strip running the full width of the nation, larger than any single tribal portion.
• He is explicitly protected from the old abuse: "My princes shall no longer oppress My people" (45:8). He is a righteous ruler in contrast to the corrupt kings of Israel's past.
• He is regulated: he must not seize land from the tribes, and he must give his sons inheritance from his own portion so the people aren't displaced (45:8–9). This implies he has real executive power over land and property.

2. Elevated temple access

• The east gate is sealed to everyone — even the priests — except the prince, who "may sit in it to eat bread before the LORD" (44:3). This is a unique privilege: no priest enters that gate, no Levite, no foreigner.
• The people worship outside the outer court, while the prince sits on the porch within the gate complex (44:3–4). His physical position in the temple is visibly higher than the congregation's, marking his authority.

3. Worship leadership (but not priesthood)

• He provides the animals for the daily, Passover, and Feast of Tabernacles sacrifices (45:16–17; 46:1–11).
• He offers a sin offering for himself first (45:22) — a ritual act of humility before God, not a priestly intercession for others.
• The actual priestly work — entering the sanctuary, performing atonement, mediating — is done by the Zadokite priests (44:15). The prince funds and initiates worship; the priests execute it.

4. Administrative role under the Messiah

• Multiple commentators (Feinberg, Block, the Never Thirsty series) identify him as an administrator or vice-regent under Christ's direct reign. The Messiah is the King (Ezek 37:24–25, "David my servant shall be their prince forever" = Jesus); the nāśîʾ is the one who manages the day-to-day governance of Israel and the temple system.
• His territory is described as "the rest shall belong to the prince" (48:21) — everything outside the holy district, the city, and the tribal portions is under his jurisdiction.

Your model only works if Ezekiel’s temple, sacrifices, priesthood, and Davidic prince all literally return during a future millennium while Christ rules from heaven — but the New Testament explicitly forbids every one of those elements.
Hebrews says the old covenant system is obsolete, sacrifices are finished, priesthood is exclusive to Christ, and the temple is fulfilled. Acts 2 says Jesus is already on David’s throne.
So the only reconciliation point is this:
If Ezekiel is literal, your model stands; if Hebrews interprets Ezekiel, your model collapses.
The NT always interprets the prophets, never the other way around.