Death in the Millennium

Dr. Couch, I have several questions: What about death in the millennium? And, what about the Zadok priests not being able to marry a widow of a priest who has died? (Could this be referring to the widow's husband who dies during the tribulation?) Too, the priests of Zadok are not supposed to touch a dead body in the kingdom. Does this mean that there will be no death in the kingdom, as some say, death only with the Gentiles and not the believing Jews? ANSWER:  As you noted, some say that death comes only for the Gentiles in the kingdom and not the Jews. The question: if this "saved" Gentiles or "unsaved" Gentiles? The passage we go to is Isaiah 65:17-23. There it says that concerning the Jews that an infant [who is sick] will live more than a few days (v. 20). And an "old man who [will live beyond his] days, for the youth will die at the age of one hundred" (v. 20b). And, "the one who does not reach the age of one hundred shall be thought accursed" (v. 20c).    There is a textual problem in verse 20. Some texts read: "But the sinner who does not reach the age of one hundred." "The sinner" is not in all the Hebrew texts. It is not in the NAS.    However, Unger notes: "'Accursed' shall be considered under the curse of sin, which is death. This passage clearly reveals that the curse will not be completely removed, for death will not be destroyed or sin removed till after the Millennium (1 Cor. 15:26; Rev. 20:11-15), precluding the sinless, curseless eternal state (21:8, 27: 22:15)."    The teacher you quoted often reaches too far and goes sometimes to the extreme!     Unger again writes: "The priest is not to marry a widow or a divorcee, but an unmarried woman or the widow of a priest. Strict sanctity of life for ministry for God in the kingdom temple will be stressed in accord with all other details of the Temple's construction and the ministry of its personnel in the coming age of righteousness and worldwide peace (Isa. 11:9; cf. 2:3)."    Ezekiel 44:25 says that the priests of Zadok are not to touch a dead body during the millennium. One teacher says this is talking about the death of a Gentile only. I do not hold to this view because of what I mentioned above. There is still death in the kingdom for all because death is not eradicated until the eternal state. The teacher you mentioned is trying to use Jeremiah 31:31-34 and Isaiah 65:19 to say that there will be death only for Gentiles and not the Jews, but again, I think this is a too far reach to make a point that does not need to be made! Death will be curbed but not eradicated.    Thanks for asking.    Dr. Mal Couch (10/11)

Saints of the Highest One

Dr. Couch, who are the saints of the Highest One in Daniel 7:22 who "take possession of the kingdom"? ANSWER:  This is made clear in verse 18. The Highest One is the Messiah, and the saints would be the saved Jews who take possession of the fifth Kingdom, which is His Kingdom here on earth. The saints are the saved Jewish remnant that will pass through the Great Tribulation. They take ("receive") the promises made to Israel in connection with it. This would also include the resurrected Israelites (Dan. 12:2), the Jews who are the believing Jews of all generations. Unger adds: "It is significant that the designation of God as the 'Most High, possessor of heaven and earth' (Gen. 14:18-22) is employed of the time that the Messiah will come to make good that title in His Kingdom rule."    The one thousand year temporal reign of Christ will merge into the eternal state when Christ, after His reign on the earth, will deliver up "the kingdom to God, even the Father. ... that God may be all in all" (1 Cor. 15:24-28).    The Jewish Rabbis understand Daniel 7 more than one thinks they do. They write on His "coming with the clouds of heaven": "If Israel is worthy, the Messiah will come riding the clouds; if not, He will come in the guise of a poor man riding an ass." Actually, He came first on the donkey, and His second coming will be in the clouds!    And, the Rabbis write, on "The Son of Man" mentioned in verse 13: "According to verse 27 it refers to the regenerated people of Israel. Rabbinical exegesis applies it to the Messiah." Verse 27 reads: "Then, the sovereignty, the dominion, and the greatness of all the kingdoms under the whole heaven will be given to the people of the saints of the Highest One; His kingdom will be an everlasting kingdom, and all the dominions will serve and obey Him."    The Rabbis speak of the "regenerated people," and that is exactly what Christ says. He mentions the "regeneration" that takes place "when the Son of Man(kind) will sit on His glorious throne" (Matt. 19:28). Here, Christ is speaking of the "regenerated" nation of Israel when the Kingdom begins and He is ruling over the Jewish people.    In so many places, the theology of the orthodox Jews is the same as our Savior, the Lord Jesus Christ!    Thanks for asking.    Dr. Mal Couch (Feb., 10)

Application of the Parables

Dr. Couch, you have said that the parables of Matthew 13 have nothing to do with the church today. Does this mean that the parables of the sower, and the wheat and tares, apply strictly to Israel and the Jews? ANSWER: All of the parables in Matthew 13 have to do with Israel. It is said ten times in the chapter that Christ is teaching about "the kingdom of heaven," or simply "the kingdom." Now is the "kingdom of heaven" the church? It is not. All of Jewish history tells us that "the kingdom of heaven" and "the kingdom of God" are two descriptions of the messianic reign of Christ on earth; the Davidic rule of the Lord during the millennium. This in no way can be the church age! I believe the best treatment of this issue is found in my Classic Evangelical Hermeneutics book (Kregel), chapter 17. There, I deal with each parable and explain that Christ is speaking about things not revealed about the kingdom in the OT. I will not take the space here to repeat what I explain in detail in my book, except simply to give the three views about Matthew 13. (1) The Allegorical/Amillennial view. Ellicott says of this: "The interpretation of the parable lies almost on the surface. Here again the sower is the Son of Man; but the seed in this case is not so much the "word," as the Christian society, the Church." (2) New Program of the kingdom: "This view is held by the premillennialist J. Dwight Pentecost and others who claim that there is an added dimension to the kingdom not revealed in the OT. The kingdom would be seen in a new spiritual form, specifically including the church age." (3) To reveal new truths concerning the messianic kingdom: But not including anything about the church age! Toussaint writes: "This view states that the King is giving new revelation concerning the kingdom promised to the Jews. The truths relate to the time of the establishing of the kingdom, the preparation for it, and other such material which had never before been revealed. This approach is best." And I agree! This third view fits the context, and the words of Christ in the chapter. I hope this helps. Thanks for asking. Dr. Mal Couch (Feb.,10)

Do Unfaithful Believers Reign With Christ in the Millennium?

Dr. Couch, I heard someone say that if believers are not faithful, they will not reign with Christ in the millennium. They use 2 Timothy 2:11-13 for their reasoning. What do you say? ANSWER: Verses 11-13 stands complete like a poetic statement. Many believe this was a song or a doctrinal statement used by the early church that was sung or quoted in congregational meetings. The verse in question is 12 which says "If we endure, we shall also reign with Him." The "if" is a first class condition of the subjunctive and should better read "Since we shall endure…." It reads: "Since we are now abiding under (apomeno) (Him), we shall in the future be reigning together with (synbasileuo) Him." Paul is not assigning a moral judgment on this "abiding under." He has created parallel thoughts. Verses 11-12 all run together. "To have died with Him equals we are now abiding under Him with the result with will be reigning together with Him." "Abiding under" is the better way to translate "endure." As I have shown the word is actually upo=under, meno=abide. I do not doubt that we will all have different roles in our reigning, but to say that we will or will not reign with Him is not what the passage is about. As those who are saved, we now are abiding under Him! BUT NOW THE BIG SURPRISE, THE KICKER! The first meaning of upomeno is not "abiding under" but is better translated "to be under suffering." The great Greek scholar Kenneth Wuest agrees with me on this! This is the better thought in the passage. So the teacher you heard is all wrong in the way he is taking the passage! Thanks for asking. Dr. Mal Couch

Salvation in the Millennial Kingdom

Dr. Couch, will all those who enter the millennial kingdom be saved?

ANSWER: Many believe that this will be true of the Jews because of Romans 11:26-27. It says: "And thus all Israel will be saved, just as it is written, 'The Deliverer will come from Zion.' And this is My covenant with them, when I take away their sins."

The verses seem to be all encompassing and appear to be saying that all of the Jews who enter the kingdom will be converted. Though many of us have taught through the years that everyone will be saved who enters the kingdom, but this may not include the Gentiles. Psalm 96 is a kingdom passage. It reads: "Worship the Lord in holy attire, tremble before Him, all the earth. … He will judge the peoples with equity."

This seems to teach that the nations are not all converted at the start of the kingdom, and thus they have to be judged by the Messiah from His throne in Jerusalem. Zechariah 14:16-19 also implies a judgment during the kingdom of the Gentile nations who do not honor the Messiah. "Whichever of the families of the earth does not go up to Jerusalem to worship the King, the Lord of hosts, there will be no rain on them" (14:17). The Lord will smite the nations with a plague (v. 18) and punish all the nations who do not go up to celebrate the Feast of Booths (v. 19). Psalm 2 also makes it clear that the King, the Messiah, will judge the nations and rule over them with a scepter of iron, which implies clearly times of judgment following His return to earth to rule.

On Psalm 96:10 Unger writes:

"The Lord reigns." This is the announcement of His public enthronement, in fulfillment of the Davidic Covenant (2 Sam. 7:8-16), by those who have heard it to those who have not. Evidently this indicates that, although all Israel as a nation will be saved to enter the Millennium (Rom. 11:16-17), all Gentiles will not, and that the Israelites will be missionaries to the nations (cf. Isa. 40:9-10; Zech. 8:20-23; 14:16-21). Then the world will be firmly established under the Messiah's righteous rule. With enemies rooted out and Satan and demonic powers bound, the Messiah will judge the peoples with equity.

Thanks for asking.

Dr. Mal Couch