There is coming a future time of tribulation upon the earth. Its severity is without historical precedent. Concerning this time, the angel, Gabriel, told Daniel, that it “will be a time of distress such as never occurred since there was a nation until that time” (Dan 12:1a). This time of tribulation is in keeping with unfulfilled prophecy given to Daniel that pertains to Israel (Dan 9:24-27). It is during this time that God’s wrath will be poured out upon the world—specifically those who are hostile to Him and His people. A brief walkthrough of Daniel’s prophecy is as follows.
Seventy weeks [i.e. 490 years] have been decreed for your people [Israel] and your holy city [Jerusalem], to finish the transgression, to make an end of sin, to make atonement for iniquity [fulfilled by Christ as His first coming], to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy place [to be fulfilled by Christ at His second coming]. 25 So you are to know and discern that from the issuing of a decree to restore and rebuild Jerusalem [fulfilled by Artaxerxes Longimanus on March 5, 444 BC; see Neh 2:1-8] until Messiah the Prince there will be seven weeks [the 49 years to rebuild the city of Jerusalem] and sixty-two weeks [434 years]; it will be built again, with plaza and moat, even in times of distress. 26 Then after the sixty-two weeks [49 years + 434 years = 483 years] the Messiah will be cut off and have nothing [March 30, AD 33 = Triumphal entry into Jerusalem], and the people of the prince who is to come [i.e. Romans] will destroy the city and the sanctuary [August, AD 70]. And its end will come with a flood; even to the end there will be war; desolations are determined [Josephus documented that 1,100,000 Jews were killed]. 27 And he [he = the prince who is to come = Antichrist] will make a firm covenant with the many [many = unbelieving Israel] for one week [seven years], but in the middle of the week [3 ½ years] he will put a stop to sacrifice and grain offering [at the third Jewish temple, yet to be constructed]; and on the wing of abominations will come one who makes desolate, even until a complete destruction, one that is decreed, is poured out on the one who makes desolate [see Matt 24:15]. (Dan 9:24-27)
The present period from the day of Pentecost until the Rapture of the church is the time between the sixty-ninth and seventieth-seven. The seventieth-seven will be a time for the fulfillment of prophecy pertaining to Israel. The seven-year tribulation precedes the second coming of Jesus who is prophesied to set up His kingdom on earth (2 Sam 7:16; Psa 89:3-4; 34-37; Dan 7:13-14; Luke 1:30-33; 22:28-30; Acts 1:3-6; Rev 20:4-6). The whole seven years is called a time of “tribulation” (Matt 24:9); however, the last three and half years are called the “great tribulation” (Matt 24:21; cf. Rev 7:14). Isaiah called it “the day of the Lord” (Isa 13:6-13; cf. Joel 2:1-2; Amos 5:18-20), and Jeremiah called it “the time of Jacob’s distress” (Jer 30:7). The angel, Gabriel, revealed to Daniel that it will be “a time of distress such as never occurred since there was a nation until that time” (Dan 12:1). The tribulation is the period in which God destroys the rebellion of: 1) Satan and his angels, 2) and unbelieving Israel and Gentiles. At the close of the tribulation, Satan will be defeated and bound for a thousand years (Rev 12:7-9; 20:1-3), the Antichrist and his false prophet are cast into the Lake of Fire (Rev 19:20), and all unbelievers are destroyed in judgment (Rev 19:19-21; cf. Matt 24:37-41), leaving only believing Jews and Gentiles to enter His kingdom on earth (Matt 25:31-46). In all the judgments, God is righteous and just, whereas men are wicked and “deserve” wrath (Rev 16:5-7; cf. 19:2). There is a dominant motif in all of Scripture which reveals “God is opposed to the proud, but gives grace to the humble” (1 Pet 5:5; cf. Jam 4:6). This is certainly true during the seven-year tribulation. God opposes those who:
Try to hide and flee from Him (Rev 6:15-16)
Seek death rather than conform to His will (Rev 9:6)
Do not repent of their rebellion (Rev 9:20-21)
Rejoice and celebrate at the death of His servants (Rev 11:7-10)
Side with the Satan (Rev 13:3-4)
Blaspheme and curse God’s name (Rev 16:8-9, 11, 21)
Make war with Jesus Christ (Rev 19:19)
God’s grace is witnessed toward:
The 144,000 Jews He saves and calls to service (Rev 7:4-8).
The many who have been saved during the tribulation (Rev 7:9-17).
His two prophetic witnesses whom He resurrects (Rev 11:11-12).
The nations to whom He sends His gospel message (Rev 14:6-7).
Those who enter into His kingdom after the Tribulation (Rev 20:4-6).
The seven-year tribulation is part of God’s future history upon the world. It is the time period in which He pours out judgment upon the world because of wickedness. In all His actions He is sovereign and just. According to His sovereignty, “our God is in the heavens; He does whatever He pleases” (Psa 115:3; cf. 135:6), for “All the inhabitants of the earth are accounted as nothing, but He does according to His will in the host of heaven and among the inhabitants of earth; and no one can ward off His hand or say to Him, ‘What have You done?’” (Dan 4:35). Of God’s judgments, the holy angels declare, “Righteous are You, who are and who were, O Holy One, because You judged these things; for they [wicked unbelievers] poured out the blood of saints and prophets, and You have given them blood to drink. They deserve it” (Rev 16:5-6). And the martyred saints agree, saying, “Yes, O Lord God, the Almighty, true and righteous are Your judgments” (Rev 16:7).
But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells. (2 Pet. 3:13)
God has a plan for the future and that plan involves His righteous rule over His people, both in time and eternity. Only a sovereign God Who possesses all the attributes of deity, such as omniscience, omnipotence, omnipresence, and so on, can work providentially in His creation to guarantee a future righteous rule. In one sense, God rules universally and eternally. He is always the sovereign Ruler of all His creation (Ps. 145:13; Jer. 10:10). Scripture reveals, “The LORD has established His throne in the heavens, and His sovereignty rules over all” (Ps. 103:19), and “Whatever the LORD pleases, He does, in heaven and in earth, in the seas and in all deeps” (Ps. 135:6). Daniel writes, “His dominion is an everlasting dominion, and His kingdom endures from generation to generation. 35 All the inhabitants of the earth are accounted as nothing, but He does according to His will in the host of heaven and among the inhabitants of earth” (Dan 4:34b-35a). From Genesis to Revelation, God sovereignly governs the lives of people and nations. People exist because God gives them life. David writes, “Know that the LORD Himself is God; it is He who has made us, and not we ourselves” (Ps. 100:3). He determines the duration of each person’s life, having final control over the day and cause of a person’s death. It is written, “In Your book were all written the days that were ordained for me, when as yet there was not one of them” (Ps. 139:16). And Hannah, in her prayer says, “The LORD kills and makes alive; He brings down to Sheol and raises up” (1 Sam. 2:6). People live and die as God decides, “For in Him we live and move and exist” (Acts 17:28). God controls when and where people will live in history, for “He made from one man every nation of mankind to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation” (Acts 17:26). Even the great rulers of this world exist because of His plan, for “It is He who changes the times and the seasons; He removes kings and establishes kings; He gives wisdom to wise men and knowledge to men of understanding” (Dan. 2:21). God has power over wealth and poverty, for “The LORD makes poor and rich; He brings low, He also exalts” (1 Sam. 2:7). God allows fallen angels and humans to produce sin and evil, but they never act beyond or against His sovereign will (Job 1:1-21; Ps. 105:12-15; 1 Kings 22:19-23; 2 Cor. 12:7-10).
It is because God is absolutely sovereign that He can providentially control His creation and the affairs of mankind and bring about His will on the earth. God’s providence refers to His wise and personal acts, whereby He creates and controls circumstances in order to direct history according to His predetermined plan, all for His glory and the benefit of His elect. People live in the flow of history and are moved by the circumstances God controls. God “causes all things to work together for good to those who love God, to those who are called according to His purpose” (Rom 8:28). By His sovereign will God created all things in heaven and earth, and sustains and directs them as He desires. God “is before all things, and in Him all things hold together” (Col. 1:17). The Lord knows all things at all times. He knows when a sparrow falls to the ground (Matt. 10:29), and the ever-changing number of hairs on our head (Matt. 10:30). He knows our thoughts before we think them (Ps. 139:2), and our words before we speak them (Ps. 139:4). He knows our wickedness (Jer. 17:9; Mark 7:21-22), and chooses to love us by grace, in spite of our sinfulness (Matt. 5:45; Rom. 5:6-10; Eph. 2:1-9). Some He elects to purpose, even from the womb (Jer. 1:5; Gal. 1:15). Because God is righteous, all His actions are just. Because He is loving and good, He directs all things for His glory and the benefit of His elect. The wicked are also under God’s sovereign control, and He uses them for His own ends (Prov. 16:4).
God’s Righteous Kingdom Promised to David
One must distinguish God’s universal and eternal kingdom from His earthly kingdom. God has a specific plan for the future to establish an earthly kingdom that will be centered in Jerusalem with Jesus Christ ruling on the throne. This promise is rooted in the Davidic covenant where God promised David that one of his descendants would rule on his throne forever (2 Sam. 7:12-13). The Lord said to David, “Your house and your kingdom shall endure before Me forever; your throne shall be established forever” (2 Sam. 7:16). That this was a covenant promise from God to David is specified elsewhere, where God states, “I have made a covenant [בְּרִית berith] with My chosen; I have sworn to David My servant, 4 I will establish your seed forever and build up your throne to all generations” (Ps. 89:3-4), and He further declares, “Once I have sworn by My holiness; I will not lie to David. 36 His descendants shall endure forever and his throne as the sun before Me. 37 It shall be established forever like the moon, and the witness in the sky is faithful” (Ps 89:35-37). A forever-kingdom requires a forever-Person to rule over it. Jeremiah spoke prophetically about this King and kingdom, saying:
“Behold, the days are coming,” declares the LORD, “When I will raise up for David a righteous Branch; and He will reign as king and act wisely and do justice and righteousness in the land. 6 “In His days Judah will be saved, and Israel will dwell securely; and this is His name by which He will be called, ‘The LORD our righteousness.’” (Jer. 23:5-6)
“Behold, days are coming,” declares the LORD, “when I will fulfill the good word which I have spoken concerning the house of Israel and the house of Judah. 15 “In those days and at that time I will cause a righteous Branch of David to spring forth; and He shall execute justice and righteousness on the earth.” (Jer. 33:14-15)
It cannot be missed that this promised descendant of David is described as “a righteous Branch” who shall “reign as king and act wisely and do justice and righteousness in the land.” Concerning this King, justice and righteousness will be the chief characteristic of His rule over Israel and the earth. Daniel writes about the eternal nature of this future earthly kingdom, saying, “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 will itself endure forever” (Dan. 2:44). Earthly kingdoms come and go because their rulers die or are conquered. However, the future ruler of God’s kingdom on earth will never die, and this explains why it will “not be left for another people” and will last forever. It was also revealed to Daniel that God’s saints will participate in this kingdom, saying, “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” (Dan. 7:27). A king has authority and subjects over which to rule. The saints of all time shall know the righteous rule of God’s King on the earth.
Jesus – God’s Righteous King
Up until the conception of Jesus, no one knew by name Who the King would be. There was only anticipation of His coming. The promise that was given to David, and reiterated by Jeremiah and Daniel, was finally confirmed to Mary, that her Son, Jesus, would sit on David’s throne and would reign over the house of Jacob forever. Jesus is the forever-King that God has decreed to rule over His forever-kingdom. The angel Gabriel revealed this to Mary as follows:
The angel said to her, “Do not be afraid, Mary; for you have found favor with God. “And behold, you will conceive in your womb and bear a son, and you shall name Him Jesus. “He will be great and will be called the Son of the Most High; and the Lord God will give Him the throne of His father David; and He will reign over the house of Jacob forever, and His kingdom will have no end.” (Luke 1:30-33)
Several things are noticed about what Gabriel said to Mary: 1) the name of her Son is Jesus, which is derived from the Hebrew Joshua, which means “Yahweh saves.” 2) Gabriel said, “He will be great,” which speaks both of Him as a Person as well as His accomplishments. 3) He would be called “Son of the Most High,” which means He is equal with God the Father. 4) God would “give Him the throne of His father, David.” No doubt Mary would have thought of 2 Samuel 7:16 and perhaps Psalm 89:35-37, both of which reveal that God would raise a descendant of David to rule from his earthly throne in Jerusalem. 5) Jesus would “reign over the house of Jacob forever, and His kingdom will have no end.” The question, as one reads the Biblical text, is how did Mary understand what was said to her. It is natural that she would have understood the words in the plainest sense possible, that her Son, Jesus, would fulfill the Biblical promises concerning the son of David who would sit on His earthly throne and rule forever over Israel and the earth.
Jesus’ Offer of God’s Kingdom to Israel
As Jesus grew into manhood, His mother knew His identity, that He is the promised King of Israel and would set up the promised kingdom. Just before Jesus’ public ministry, John the Baptist came as His forerunner and proclaimed the offer of the kingdom, saying, “Repent, for the kingdom of heaven is at hand” (Matt. 3:2). Jesus also proclaimed this message, saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel” (Mark 1:15). Both “repent” and “believe” are imperatives in Mark 1:15, which imply a volitional response of obedience from those who heard. These words are closely related and go together, like two sides of the same coin. Israelites were called to change their mind from whatever they were trusting in (i.e. repent), and to accept Jesus’ message that the kingdom was being offered to them (i.e. believe in Him as King and His offer of the kingdom). The concept of the Davidic kingdom was prominent in the minds of many Jews in Jesus’ day, so it’s not like He had to persuade them about His message. Jesus simply had to communicate the offer of the kingdom and wait for Israel’s response.
This concept was familiar to the Jews of Jesus’ day. In light of Old Testament prophecy (cf. 2 Sam. 7:8–17; Isa. 11:1–9; 24:23; Jer. 23:4–6; Micah 4:6–7; Zech. 9:9–10; 14:9) they were expecting a future messianic (Davidic) kingdom to be established on earth (cf. Matt. 20:21; Mark 10:37; 11:10; 12:35–37; 15:43; Luke 1:31–33; 2:25, 38; Acts 1:6). So Jesus did not have to arouse interest in His message. His hearers naturally understood His reference to the kingdom of God to be the long-awaited messianic kingdom predicted in the Old Testament.
Israel’s Rejection of the Kingdom
The arrival of the kingdom was contingent upon Israel’s repentance and belief. Jesus repeatedly proclaimed His offer of the kingdom (Matt. 4:17, 23; Mark 1:38; Luke 4:43; 8:1) and even sent His disciples out to all Israel to proclaim the message with validating signs (Matt. 10:5-8). Jesus confirmed His Messianic offer of the kingdom with many miracles (Matt. 11:2-5; 14:15-21; John 9:1-7; 10:37-38), which should have resulted in Israel’s acceptance of Him as their King. However, after much proof, Israel did not repent, and Jesus “began to denounce the cities in which most of His miracles were done, because they did not repent” (Matt. 11:20). It was the sad reality that “though He had performed so many signs before them, yet they were not believing in Him” (John 12:37). The Light of the world had come, but “men loved the darkness rather than the Light, for their deeds were evil” (John 3:19). The leadership of Israel did not deny Jesus was performing miracles, what they denied was the heavenly source behind His miracles, saying, “This man casts out demons only by Beelzebul the ruler of the demons” (Matt. 12:24). Israel’s rejection of Jesus as their King brought a pronouncement of judgment upon the nation (Matt. 23:37-39), but Israel’s leadership did not care, as they publicly told Pilate, “We have no king but Caesar” (John 19:15). So they crucified Jesus on a cross and treated Him as a lowly criminal (John 19:17-19). This was all in accordance with God’s providential plan (Acts 2:22-23; 4:27-28).
The Postponement of the Kingdom for a Future Time
The kingdom of God was postponed for a future time. Though postponed, its future fulfillment is certain, for Jesus told His disciples, “Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel” (Matt. 19:28; cf. Matt. 20:20-21). The Davidic kingdom will not arrive until the second coming of Jesus, for He says, “But when the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne” (Matt. 25:31). Though they knew it was coming, His disciples did not know the exact time of its arrival. After Jesus death, burial and resurrection, His disciples asked, “Lord, is it at this time You are restoring the kingdom to Israel?” (Acts 1:6). But Jesus left them without a specific time, saying, “It is not for you to know times or epochs which the Father has fixed by His own authority” (Act 1:7). So, God has implemented the current church age, which is part of His eternal plan (Eph. 3:1-10; Col. 1:24-27), until such a time that He will establish His kingdom on the earth.
God Will Justly Reward Christians
Between the first and second coming of Jesus, there is the church age, and the following seven year Tribulation. The church age is marked by grace, whereas the seven year Tribulation will be a time of God’s wrath upon the earth. Christians, who live in the church age, will not face God’s wrath during the Tribulation (1 Thess. 1:10; cf. Rom. 5:9; 1 Thess. 5:9), for God will rapture His church at the end of the church age and take those Christians who are alive at that time directly to heaven (1 Thess. 4:13-18). Christians are not looking forward to a time of punishment upon the earth, but rather, we are “looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus” (Tit. 2:13). After the church is raptured to heaven, God will then dispense rewards to His faithful children who learned and lived His will during their lives on the earth. It is right for Christians to think that God will justly reward them in the future for the life of obedience they now live. Speaking about future rewards, Paul writes:
According to the grace of God which was given to me, like a wise master builder I laid a foundation, and another is building on it. But each man must be careful how he builds on it. 11 For no man can lay a foundation other than the one which is laid, which is Jesus Christ. 12 Now if any man builds on the foundation with gold, silver, precious stones, wood, hay, straw, 13 each man’s work will become evident; for the day will show it because it is to be revealed with fire, and the fire itself will test the quality of each man’s work. 14 If any man’s work which he has built on it remains, he will receive a reward. 15 If any man’s work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire. (1 Cor. 3:10-15)
This event will take place in heaven, after the rapture of the church, in which God will justly reward Christians. Paul himself personally expected a reward from God, saying, “in the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all who have loved His appearing” (2 Tim. 4:8). “Because he had been faithful Paul did not dread dying but looked forward to seeing His Lord. On the day of rewards for Christians (the judgment seat of Christ; 1:12, 18; 2 Cor. 5:10) Paul was confident that the Lord would give him a reward that was proper.” The future appearance of Christ at the rapture is important, and those who long for it will be rewarded.
God Will Suppress Rebellion before the Kingdom is Established
Sin is upon the earth, and it will continue to have a negative impact because people are temporarily permitted to continue in rebellion against God. However, Scripture reveals a time will come in which God will bring in everlasting righteousness, which will extend into eternity. A future day will come in which God will pour out His wrath upon the earth and will suppress all rebellion, both human and demonic.
The Book of Revelation, chapters 6-19, reveal this time of judgment upon the earth. In His wrath, God will put down the rebellion of Satan and his angels, unbelieving Israel, and unbelieving Gentiles. In all His judgments, God is righteous and just, whereas men are wicked and deserve wrath (Rev. 16:6-7; cf. 19:2). The hearts of men are corrupt, and rather than turning to God during this time of wrath, they try to flee and hide from Him (Rev. 6:15-16), they seek death rather than conform to His will (Rev. 9:6), they refuse to repent of their rebellion (Rev. 9:20-21), they rejoice and celebrate at the persecution and death of God’s servants (Rev. 11:7-10), they align themselves with the Satan (Rev. 13:3-4), they willfully blaspheme the holy name of God (Rev. 16:8-9, 11, 21), and they gather together to make war against Jesus Christ (Rev. 19:19). During the tribulation, God will punish those who killed the saints, as John writes:
“And I heard the angel of the waters saying, ‘Righteous are You, who are and who were, O Holy One, because You judged these things; 6 for they poured out the blood of saints and prophets, and You have given them blood to drink. They deserve it.’ 7 And I heard the altar saying, ‘Yes, O Lord God, the Almighty, true and righteous are Your judgments’” (Rev. 16:5-7).
We should not see the seven year Tribulation solely as a time of judgment and gloom, for God’s love and grace are also manifest. This is obvious in the kindness He shows to the 144,000 Jews He saves and calls to service (Rev. 7:4-8), to the martyrs who have died for their faith in Jesus (Rev. 7:9-17), to the two prophetic witnesses whom He resurrects (Rev. 11:11-12), to the nations who hear His gospel message (Rev. 14:6-7), and to those who enter into His kingdom after the Tribulation (Rev. 20:4-6).
Toward the end of the seven year Tribulation, it is recorded that God will judge Babylon, which is described as the “great harlot” that has corrupted the earth and killed His saints. Future Babylon has both religious and commercial aspects to it. In its entirety, future Babylon is a satanic system that unites religious and commercial practices that, at their core, are independent of God. John writes about God’s judgment, saying, “After these things I heard something like a loud voice of a great multitude in heaven, saying, ‘Hallelujah! Salvation and glory and power belong to our God; 2 because His judgments are true and righteous; for He has judged the great harlot who was corrupting the earth with her immorality, and He has avenged the blood of His bond-servants on her’” (Rev. 19:1-2). God’s righteous judgment upon this great immoral system is just. “God has indeed vindicated the injustice visited on his servants by meting out true justice on the great prostitute, Babylon. She deserves the sentence because she corrupted the earth (cf. 11:18; Jer. 51:25) and killed the saints of God (cf. 18:24).” At the close of the Tribulation, Satan will be defeated and eventually bound for a thousand years (Rev. 12:7-9; 20:1-3), all unbelievers will be defeated (Rev. 19:19-21; cf. Matt. 24:29-35:46), leaving only believing Jews and Gentiles to enter His kingdom on earth (Rev. 19:19-21; cf. Matt. 24:29-35:46).
At His first coming, Jesus did no come to judge the world, but to save it. John writes, “For God did not send the Son into the world to judge the world, but that the world might be saved through Him” (Joh 3:17). Later Jesus states, “If anyone hears My sayings and does not keep them, I do not judge him; for I did not come to judge the world, but to save the world” (John 12:14; cf. Luke 19:10; 1 John 4:14). However, at His second coming, Jesus will judge the world, and He will judge it in righteousness. Concerning this, the apostle Paul wrote, “Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent, 31 because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead” (Acts 17:30-31). This teaching is not popular and frightens some. This was true when Paul was defending himself before Felix, as Luke writes, “But as he was discussing righteousness, self-control and the judgment to come, Felix became frightened and said, ‘Go away for the present, and when I find time I will summon you’” (Acts 24:25). The future becomes a fearful place for those who know they live sinful lives outside of God’s will.
The end of the Tribulation marks the end of the age of the Gentiles, a period starting with the Babylonian exile in 586 B.C. and culminating with the return of Christ to establish His millennial kingdom on earth. The apostle John writes about the second coming of Jesus, saying, “And I saw heaven opened, and behold, a white horse, and He who sat on it is called Faithful and True, and in righteousness He judges and wages war” (Rev. 19:11). “The rider obviously is Jesus Christ, returning to the earth in glory. That He is coming as Judge is further supported by the fact that He is dressed in a robe dipped in blood (19:13; cf. Isa. 63:2–3; Rev. 14:20).”
After Christ puts down earthly rebellion, He will then judge those that survived the Tribulation. Matthew writes, “So it will be at the end of the age; the angels will come forth and take out the wicked from among the righteous” (Matt. 13:49). Of the wicked, it is said of them, “These will go away into eternal punishment, but the righteous into eternal life” (Matt. 25:46). This is a judgment that must take place before Christ sets up His kingdom. “The righteous and the ungodly will be sent away to their respective final places. There is no hint that the verdict can be changed. In concluding his teaching about the last judgment, Jesus said that those on his left hand ‘will go away to eternal punishment, but the righteous to eternal life’” (Matt. 25:46).
There will be a Future Resurrection of the Righteous
To be resurrected means a person who has died will receive a new body that will never experience death. Concerning resurrections in general, Daniel wrote, “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” (Dan 12:1-2). Daniel is writing in general and referring to the resurrection of all people, both believers and unbelievers. However, we learn from other biblical passages that there are specific resurrections mentioned. The first person to be resurrected is Jesus (Matt. 28:1-7; Mark 16:1-11; Luke 24:1-12; John 20:1-18; 1 Cor. 15:3-4; Rev. 1:5). Jesus died because of our sin, and after three days in the grave, He was resurrected with a new body that will never die again. Paul wrote, “But now Christ has been raised from the dead, the first fruits of those who are asleep” (1 Cor. 15:20). After the resurrection of Jesus, there will be other resurrections. These other resurrections are called the “first resurrection” (Rev. 20:5-6), or the “resurrection of the righteous” (Luke 14:14; Acts 24:15). Jesus spoke about a future resurrection of the righteous, and rewards associated with that resurrection, which should impact how the believer lives here and now. Jesus said, “But when you give a reception, invite the poor, the crippled, the lame, the blind, 14 and you will be blessed, since they do not have the means to repay you; for you will be repaid at the resurrection of the righteous” (Luke 14:13-14). And Paul, when standing on trial before Felix, spoke about a future “resurrection of both the righteous and the wicked” (Acts 24:15). The resurrection of the righteous includes believers from all ages up to the second coming of Jesus. There is a final resurrection that will take place at the end of Jesus’ millennial reign and consists of unbelievers only who will be thrown into the Lake of Fire. Concerning these various resurrections, Charles Ryrie states:
The resurrection of the just is also called the first resurrection and will occur in several stages, not all at once. The dead in Christ will be raised first at the rapture of the church (1 Thess. 4:16). The redeemed of the tribulation period who die during that time will be raised before the millennium (Rev 20:4). The redeemed of Old Testament times will also be a part of the resurrection of the just. Expositors are divided over when they will be raised, some believing that it will happen at the rapture when the church saints are raised, and others holding that it will occur at the second coming (Dan 12:2—the writer prefers the latter view)…all unsaved people of all time will be raised after the millennium to be judged and then cast into the lake of fire forever (Rev 20:11–15). At their resurrection they will apparently be given some sort of bodies that will be able to live forever and feel the effects of the torments of the lake of fire.
The Millennial Kingdom of Christ
After the Tribulation and judgment of those who survived, Jesus will set up His kingdom on the earth. This earthly kingdom was anticipated throughout Scripture (Jer. 23:5-6; Dan. 2:44-45; 7:27; Amos 4:1-4; Zech. 14:3-12; Matt. 6:10; Luke 1:31-33; Acts 1:6), and described as being ideal (Isa. 2:2-4; 11:1-9; 19:23-25; 35:1-10; 65:19-25; Amos 9:11-15; Rev. 20:1-6). Revelation chapter 20, for the first time in Scripture, specifies the duration of Christ’s reign on the earth as one thousand years (Rev. 20:1-6). John writes, “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” (Rev. 20:4). Paul explains that the kingdom of Christ on the earth will eventually become an eternal kingdom. This will be after the thousand year reign of Christ. Paul writes of this transition, saying, “then comes the end, when He hands over the kingdom to the God and Father, when He has abolished all rule and all authority and power. 25 For He must reign until He has put all His enemies under His feet” (1 Cor. 15:24-25).
Jesus came to earth the first time as a suffering Servant to die on the cross to bring salvation to all men (Gen. 3:15; Isa. 53; Mark. 10:45; John 3:16-19), and will come the second time to establish His righteous kingdom on earth (Isa. 9:7; 11:3-5; 42:1-4; Jer. 23:5; Rev. 20:1-6). The return of Christ is praiseworthy news to those who are in heaven and on the earth who love Him and look forward to His coming. However, it is bad news to those who hate him and resist His will on the earth (2 Thess. 1:3-10; Rev. 19:11-21).
Our Lord will be a King who reigns in righteousness (Isa. 32:1). Righteousness will be the belt of His loins (11:5). With righteousness He shall judge the poor (11:4; 16:5). Zion shall be called the city of righteousness (1:26). Only the righteous shall enter the kingdom at its inauguration (Matt. 25:37), and those who thirst after righteousness shall be filled (5:6).
Judgment after the Millennial Kingdom
After the millennial reign of Christ, there will be a time of judgment in which Christ will judge all unbelievers. This is called the Great White Throne judgment, which consists of resurrected unbelievers only, and it is to point out that they are unrighteous, not having received the gift of righteousness that is imputed to those who have trusted in Christ alone for salvation (Rom. 3:21-28; 2 Cor. 5:21; Eph. 2:8-9; Phil. 3:9). Since those who stand before the throne do not have God’s righteousness within them, they are left to be judged according to their human good works, which are not sufficient to gain them entrance into heaven (Isa. 64:6; Gal. 2:16; Tit. 3:5), and the fact that their names are not written in the book of life will ensure their assignment to the Lake of Fire forever (Rev. 20:14-15).
God Promises a Future World of Righteousness
There is much sin in the world. However, the believer anticipates a time in the future when God will remove all wickedness and bring in everlasting righteousness. Peter writes, “according to His promise we are looking for new heavens and a new earth, in which righteousness dwells” (2 Pet. 3:13). What promise is Peter thinking of? Most likely the promise mentioned in Isaiah, who wrote, “For behold, I create new heavens and a new earth; and the former things will not be remembered or come to mind” (Isa 65:17). This is a great hope of many Christians. “When our Lord returns He will take the reins of government and rule the nations of this world as a benevolent dictator (Rev. 19:15). Then and only then will the world experience a time of righteousness, justice, social welfare, economic prosperity, and spiritual knowledge.”
Man, by his own efforts, cannot bring perfect or lasting righteousness into the world. Certainly there are good and righteous people in the world, but the good they produce is often fleeting and has no lasting value. Even good rulers are only good for the duration of their rule, and there is no guarantee that his/her successor will follow in the same pattern of goodness. Because the nature of man is fallen and prone toward sin, the natural flow of human history tends toward corruption. The tendency of people is to promote self and exclude God from human government and institutions, and they do this to their own harm. However, apart from mankind’s weaknesses and failings, God has promised a new heavens and new earth, and the eternal state will be marked by righteousness.
God is sovereign and He rules over His creation. The sovereign God promised an earthly kingdom to His servant, David, that one of his descendants would rule in righteousness on his throne forever. Jesus, Who is Himself God, is that promised Son Who offered the kingdom to Israel, but they rejected Him and it. Jesus pronounced a curse upon Israel for a time that would last until the age of the Gentiles concluded. The Lord will reward church age believers after the rapture. God will also reward His saints at the second coming of Jesus and He will justly judge the wicked. Jesus will then establish His millennial kingdom on earth after He has put down all rebellion. The earthly kingdom will become an eternal kingdom, and righteousness will go on into eternity.
The future is bright because there is the hope of a good and righteous King who will bring in everlasting righteousness. This King is the Lord Jesus, the Christ, the Savior who will establish His kingdom upon the earth. Jesus will reign forever. Though His kingdom is preceded by a time of rebellion and judgment, He will suppress that rebellion, and once His righteous kingdom is established, it will never end.
 The simple fact of the Bible and history is that Jesus has not fulfilled these promised words. Jesus is seated, no doubt, on a throne in heaven; but it is not David’s throne, which is an earthly throne. In order for Jesus to fulfill the covenant promise given to David, as well as the reiteration stated by the angel Gabriel, Jesus must, at some time in the future, return and claim the throne that is rightfully His by promise.
 The word “gospel” simply means good news, and the good news that Jesus preached here was that of the promised kingdom. I’ve heard some preachers try to argue this “gospel” was the same as Paul’s and concerned the death, burial and resurrection of Jesus (1 Cor. 15:3-4). However, the death, burial and resurrection of Christ was foreign to the minds of those who followed Him (see Matt. 16:20; 17:22-23; 20:17-19). No, the gospel message of Jesus and John the Baptist was the good news about arrival of the Davidic King and the offer of His kingdom on earth.
 John D. Grassmick, “Mark,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 107.
 Tom Constable, Tom Constable’s Expository Notes on the Bible, 2 Tim. 4:8.
 Alan F. Johnson, “Revelation,” in The Expositor’s Bible Commentary: Hebrews through Revelation, ed. Frank E. Gaebelein, vol. 12 (Grand Rapids, MI: Zondervan Publishing House, 1981), 570.
 John F. Walvoord, “Revelation,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 976.
 Millard J. Erickson, Christian Theology, 1104.
Charles C. Ryrie, “Resurrections” A Survey of Bible doctrine (Chicago, Ill.: Moody Press, 1995), 182-183.
 Charles C. Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth, 594.