How about simply following Christ and help your fellow man instead of spreading fear? Appearing on Fox doesn’t really increase your credibility with people who can think for themselves….

I heard your remarks concerning your book “2012, the Bible and the End of the World” on AFR radio on Thursday. I think that you are very a intelligent person. However, as a serious student of the bible, I must disagree with you on your position that the scriptures teach such things as Jesus coming the second time to rule and reign for 1000 years on the earth. He is ruling and reigning now and has been since Peter declared that Jesus had been raised (resurrected) to sit on David’s throne in heaven; which fulfilled Joel’s prophecy and others concerning that prophecy. In Acts chapter one, when the Holy Spirit came with power (as Joel predicted) the Spiritual kingdom of Christ began and is in force with christians as it’s citizens now. The prophet Daniel declared: “And in the days of those kings shall the God of heaven set up a kingdom which shall never be destroyed” (Dan. 2:44). The “kings” of the prophecy were Roman kings (the fourth part of the image of Nebuchadnezzar’s dream [2:31ff]). The Roman Empire came into dominance in 63 B.C. and it fell in A.D. 476; Therefore, it follows that the kingdom of God was established at some point between those two dates—or else Daniel was a false prophet! There is no evidence that the Roman Empire will be revived to accommodate Daniel’s prediction. John the Baptizer, Jesus himself, and the twelve disciples all preached that the kingdom was “at hand,” literally meaning “is come near” (Matthew 3:2; 4:17; 10:7; cf. Luke 21:30 for the meaning of “at hand”). Thus, they preached the nearness of the kingdom of God, and such can scarcely be harmonized with the notion that it hasn’t come yet. Christ exclaimed:
“Verily I say unto you, There are some here of them that stand by, who shall in no wise taste of death, till they see the kingdom of God come with power” (Mark 9:1).Either the kingdom came within the lifetime of those to whom he referred, or they are getting very old!
Notice that Jesus promised that the kingdom would come with power (Mark 9:1). But that power would accompany the reception of the Holy Spirit (Acts 1:8). Thus, the kingdom would come with the arrival of the Spirit. But the Holy Spirit came on the day of Pentecost—some fifty days after Christ’s death (Acts 2:4). Therefore, the kingdom was established at that time. On the day of Pentecost, the apostle Peter preached the fisrt gospel sermon and thereby used one of “the keys of the kingdom” (Matthew 16:19) to admit the obedient believers into the church. When Paul wrote to the Colossians, he affirmed that God “delivered us out of the power of darkness, and translated us into the kingdom of the Son of his love” (1:13). The term “translated” (methistemi) means to “remove from one place to another” (Arndt and Gingrich 1967, 500). The tense of the verb reveals that their entrance into the kingdom had already occurred at some point in the past. When John wrote to “the seven churches that are in Asia” (Revelation 1:4), he stated that Christ had loosed them from their sins by his blood and made them “to be a kingdom” (1:6). Further, he was with them in that kingdom (1:9). The existence of God’s kingdom on earth is further demonstrated by the fact that the same process which moves one into the kingdom also puts him into the church. Jesus taught that the “new birth,” consisting of being born of “water and the Spirit,” enables one to “enter the kingdom” (John 3:5). This is simply receiving the Spirit’s message (the gospel) and being baptized in water—the very thing which puts one into the “one body” (1 Corinthians 12:13), which is the church (Colossians 1:18). Hence, to enter the church is equal to becoming a citizen of the kingdom. The truth is, if there is a dispensation yet to come, namely the millennium, then Peter was wrong, and we are not in the last days but in the next-to-the-last-days. Isaiah 2:4 does not predict a time of universal world peace, rather, it characterizes the peaceful disposition of those formerly hostile nations which “flow unto” the house of God. In 11:1-16, Isaiah prophesies regarding Christ (vv. 1-5) and the establishment of his divine government in the church. Again, the peaceful atmosphere thereof is beautifully described (vv. 6-9) as being in God’s “holy mountain” which is the church (Daniel 2:35, 44). And to cinch the matter, verse ten is quoted in the New Testament (Romans 15:12) by an inspired writer and shown to be applicable to the reception of the Gentile nations into the church. To suggest that it applies to some future age is to totally disregard the inspired interpretation of the prophecy and to reflect upon the credibility of a New Testament writer. The Throne of David
The premillenial doctrine virtually ignores the spiritual emphasis of Old Testament prophecy. It holds that Christ will return to this earth to be seated on the literal throne of David in Jerusalem. The underlying fallacy of this view is its materialistic approach to the reign of Christ.
The Lord’s kingdom is not a worldly, political economy, as was David’s, for Jesus plainly said, “My kingdom is not of this world” (John 18:36). Remarkably, premillennialists contend it will be.
Isaiah prophesied that Christ would be heir to the throne of David.
“Of the increase of his government and of peace there shall be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it with justice and with righteousness from henceforth even for ever” (Isaiah 9:7).
Also, the angel Gabriel informed Mary concerning her expected Son:
“He shall be great, and shall be called the Son of the Most High: and the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob forever; and of his kingdom there shall be no end” (Luke 1:32-33).
The question is not whether Christ was to sit on the throne of David; the controversy is concerning the nature of that throne—i.e., was it to be a material throne, or was it to be the spiritual throne of David?
That Christ’s reign on the throne of David is of a heavenly, spiritual nature is surely evident from the following considerations:
The last king to reign on the Davidic throne of the Old Testament era was Jehoiachin (also known as Jeconiah, or in an abbreviated form, Coniah). In Jeremiah 22:24-30, it was prophesied that he and his seed (Judah) would be delivered into the hand of Nebuchadnezzar and cast into a foreign land (Babylon). Specifically, concerning Coniah it was said:
Write ye this man childless, a man that shall not prosper in his days; for no more shall a man of his seed prosper, sitting upon the throne of David, and ruling in Judah (v. 30).
The issue is clear: no descendant of Coniah would ever again prosper, ruling from the literal throne of David. Now, the fact is, Christ was of the “seed” of Jechoniah, both from a legal standpoint (through Joseph [Matthew 1:12, 16]) and from a physical vantage point (through Mary, via Shealtiel [Luke 3:27]). It thus follows that Christ could never reign on David’s earthly throne—and prosper!
The prophet Zechariah prophesied regarding the Christ thusly:
“Behold, the man whose name is the Branch: and he shall grow up out of his place; and he shall build the temple of Jehovah; even he shall build the temple of Jehovah; and he shall bear the glory, and he shall sit and rule upon his throne; and be shall be a priest upon his throne; and the counsel of peace shall be between them both” (6:12-13).
This passage positively affirms that Christ would function as priest and reign as king on his throne—simultaneously. But, according to Hebrews 8:4, Christ could not act in the role of a priest while on the earth—for he was not descended from the priestly tribe (Hebrews 7:14). Since the Lord could not be a priest on earth, and since he is priest and king jointly, it necessarily follows that his reign as king cannot be earthly in nature. Rather, it is heavenly.
The heavenly nature of the reign of Christ is readily apparent in that narrative known as the parable of the pounds, recorded in Luke 19:11-27. The parable involves a certain nobleman (Christ) who went into a far country (heaven) to receive a kingdom and to return. Some citizens, however, sent a message to him, saying, “We will not that this man reign over us.” Finally, having received the kingdom, the nobleman returns to render judgment.
From this account it is perfectly clear that:
the kingdom was received in heaven (not on earth);
the reign was from heaven (not from Jerusalem); and
the return of the nobleman was after the reception of the kingdom (not prior to it).
All of these facts are strikingly at variance with the premillennial concept.
King David was informed by the prophet Nathan:
When thy days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, that shall proceed out of thy bowels, and I will establish his kingdom. He shall build a house for my time, and I will establish the throne of his kingdom for ever (2 Samuel 7:12-13).
That this is a prediction of the reign of Christ upon David’s throne is beyond question. In view of this promise, David was told: “[Y]our throne shall be established for ever” (2 Samuel 7:16). Note the application of this context to Christ by an inspired New Testament writer (Hebrews 1:8).
It is extremely significant to note in this connection that Christ is to be seated on David’s throne, over his kingdom, while this illustrious Old Testament king is still asleep with the fathers, i.e., in the grave. In glaring contrast to this, the premillenial notion contends that Christ will sit upon David’s throne after the resurrection of all the righteous—including David.
In harmony with the foregoing is Peter’s declaration:
Brethren, I may confidently say to you regarding the patriarch David that he both died and was buried, and his tomb is with us to this day. And so, because he was a prophet, and knew that God had sworn to him with an oath to seat one of his descendants upon his throne, he looked ahead and spoke of the resurrection of the Christ (Acts 2:29-31, NASB).
Of special importance here is the infinitive “to seat,” suggesting the design of Christ’s resurrection. As N. B. Hardeman so wonderfully expressed it:
[G]rammatically, “to sit” is an infinitive with the construction of an adverb, carrying the idea of purpose equivalent to the following expanded form, viz.; He raised up Christ that He should sit, that He might sit, for the purpose of sitting upon David’s throne. If Christ is not on David’s throne, the resurrection might have been deferred until this good hour, or for ages yet to come (1928, 37).
The reign of Christ on David’s throne is not an event awaiting future fulfillment. The Son of God has been reigning over his kingdom since the day of Pentecost. Hear his promise to early saints:
He that overcometh, I will give to him to sit down with me in my throne, as I also overcame, and sat down with my Father in his throne (Revelation 3:21).
Notice the past tense “sat down.” Clearly, Christ is now on the throne.
If it be contended that this passage speaks of Christ on the Father’s throne and not David’s, it need only be replied that the Father’s throne and David’s are biblically the same. Solomon sat upon the throne of David (1 Kings 2:12), which was in reality Jehovah’s throne (1 Chronicles 29:23). Hence, when Christ sat down on the Father’s throne, he was on the throne of David! He is presently reigning and will continue such until all his enemies are destroyed, the last of which will be death (1 Corinthians 15:25-26).
To speak of Christ on David’s throne is simply to affirm that our Lord has “all authority”; that to him has been given “all rule, and authority, and power, and dominion” (Ephesians 1:21); indeed, that he exercises a regal reign characteristic of the great King that he is. Compare Matthew 23:2, where the authority of the scribes and Pharisees who taught the law is symbolically described as sitting on “Moses’ seat.”
The Resurrection
Based mostly upon a misunderstanding of Revelation 20:1-6, premillennialists urge that there will be two resurrections of the dead. The first will occur at the time of Christ’s coming and will consist of the righteous only. Following this, it is contended, will be the one-thousand-year reign of Christ on earth. Terminating this will be the second resurrection (of the wicked) followed by the judgment.
There is no real support for this view; in fact, it contradicts numerous verses of clearest meaning. The Scriptures teach that when the Lord Jesus comes:
time will end;
all of the dead will be raised at the same time;
the judgment will occur;
eternity will commence.
Consider the following:
The End
In 1 Corinthians 15:23, Paul speaks of the “coming” of Christ. With reference to that event, he says, “Then cometh the end” (v. 24). It is obvious that the return of Christ is not to begin an earthly reign; rather, it will bring an end to earthly affairs! Some contend that the adverb “then” (Greek eita) demands an interval which allows time for a millennium. Such is not the case, however. Note the use of eita in connection with eutheos (“immediately”) in Mark 4:17.
The Day
Jesus spoke of “the day” in which he would be revealed, i.e., the day of his coming. In presenting this truth, the Lord referred to two divine destructions of former ages (see Luke 17:26-30). Observe that on “the day” that Noah entered the ark, the antediluvian world was destroyed. Further, in “the day” that Lot departed Sodom, the people of the plain cities were destroyed.
So also, contends Christ, “in like manner shall it be in the day that the Son of man is revealed.” The clear implication of this passage is that the wicked will be destroyed in “the day” of Christ’s coming; certainly there is no room for a thousand-year interval here (cf. Matthew 13:40, 49; 25:31-46; 2 Thessalonians 1:7-9).
The Hour
Marvel not at this: for the hour cometh, in which all that are in the tombs shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment (John 5:28-29).
This passage thoroughly negates the two-resurrections theory. Professor David Brown wrote: “It is hardly possible to conceive a plainer statement of the simultaneousness of the resurrection of both classes” (1882, 190).
See also Acts 24:15, where Paul makes it clear that there “shall be a resurrection [singular] both of the just and unjust.” Thus, a single resurrection involving two groups.
Certainly there are contexts in which only the resurrection of the righteous is under consideration (cf. John 6:54; 1 Thessalonians 4:13-18, etc.); but these do not cancel the plain force of verses affirming a general resurrection.
Additionally, the symbolic language of the book of Revelation (20:1-6) must be brought into harmony with these literal New Testament declarations of the coming of Christ, the resurrection, and the judgment. It most definitely is not a sound hermeneutical principle to force numerous lucid verses into harmony with a solitary symbolic reference.
What about Revelation 20:1-6?
The twentieth chapter of the book of Revelation, verses one through six, is the very heart and soul of the theory of premillennialism. It is what George Murray calls “the very citadel and bulwark of premillennial eschatology” (1948, 175). Indeed, it may be said, were it not for these half dozen verses, the theory would not even have a semblance of suggestion in the New Testament.
As Albert Barnes observes:
It is admitted, on all hands, that this doctrine, if contained in the Scriptures at all, is found in this one passage only. It is not pretended that there is, in any other place, a direct affirmation that this will literally occur, nor would the advocates for that opinion undertake to show that it is fairly implied in any other part of the Bible. But it is strange, not to say improbable, that the doctrine of the literal resurrection of the righteous, a thousand years before the wicked, should be announced in one passage only (1954, 428-429).
Earlier, it was stressed that it is foolish to attempt a forced harmony between the figurative elements of Revelation 20:1-6 and the premillennial theory—with the latter being contradicted by so many plain passages of Scripture. Making this very point with reference to Revelation 20:1-6, noted scholar Charles Hodge wrote:
It is a sound rule in the interpretation of Scripture that obscure passages should be so explained as to make them agree with those that are plain. It is unreasonable to make the symbolic and figurative language of prophecy and poetry the rule by which to explain the simple didactic prose language of the Bible. It is no less unreasonable that a multitude of passages should be taken out of their natural sense to make them accord with a single passage of doubtful import (1960, 842).
Finally, note this significant quotation from Geerhardus Vos concerning the relationship of the book of Revelation to the premillennial view:
In regard to a book so enigmatical, it were presumptuous to speak with any degree or dogmatism, but the uniform absence of the idea of the millennium from the eschatological teaching of the New Testament elsewhere ought to render the exegete cautious before affirming its presence here (1939, 987).
The Book of Revelation: Its Purpose and Form
Preliminary to this discussion should be a few observations concerning the purpose and form of the Apocalypse. The church of the apostolic age was being severely persecuted. Indeed, in subsequent years, it was subjected to a veritable bloodbath.
The design of Revelation is thus to show that the relatively infant church would be heir to much persecution and suffering. Too, the saints must persevere and by their faith overcome these trials. Finally, the document affirms that Christ would ultimately be victorious over all his enemies.
That the book of Revelation is highly symbolic is evidenced not only by its content, but also by the introduction. Christ “signified” the message by his angel unto John (1:1). The question naturally arises as to why the Lord chose symbols to be the vehicles of these truths. Symbolism frequently serves a two-fold purpose—to reveal and to conceal. Occasionally, the Lord’s parables functioned in this capacity, i.e., they portrayed certain truths to the disciples while withholding the same from those who were spiritually dull (cf. Matthew 13:10-15).
The theme of victory within the book of Revelation was largely couched in the imagery that adorned the Old Testament. The Christians were undoubtedly familiar with this sort of language; so the message of hope would be grasped by those early disciples. At the same time, the defeat of the persecuting powers was veiled to those not discerning the figures. One can well imagine, for example, how trials for the Christians might have been intensified had they been discovered circulating a document which literally predicted the overthrow of their persecutors.
And so, as George Ladd points out: “In the apocalypses, symbolism becomes the main stock in trade, particularly as a technique for outlining the course of history without employing historical names” (1999, 52).
It is thus a serious error to literalize the book of Revelation, and this is precisely what the premillennialists have done with the first six verses of chapter twenty.
The Symbols Employed
An examination of the first half-dozen verses of Revelation 20 evidences the following symbols: a key, a chain, a dragon or serpent, an abyss, a thousand years, thrones, a beast, marks on foreheads and hands, and a resurrection.
It is certainly a strange interpretation which contends that a figurative serpent was bound with a figurative chain and thrown into a figurative abyss which was locked with a figurative lock that had a figurative key, to be confined for a literal thousand years! It ought to be manifestly obvious that no literal reign of Christ upon the earth is here alluded to. Even if one does not understand the specific design of the symbols, he can see the symbolic import of the thousand years.
Significant Omissions
Perhaps this context is more significantly devastating to the premillennial theory for what it does not say, but which, if the theory were true, it surely would have mentioned. Nothing is said of:
Christ’s second coming;
the establishment of a kingdom;
an earthly regime;
a bodily reigning;
the throne of David; or
the Jews being regathered to Palestine.
All of these elements are vitally important to the millennial view, yet they are conspicuously absent from this narrative!
The Gist of the Narrative
Obviously the context of Revelation 20:1-6 is a part of the design of the book as a whole. Many scholars believe that this section is a symbolic description of the revival of Christianity from a period of bloody persecution. For example, note that earlier (6:9-11) John had seen the “souls” of the martyrs “underneath the altar” crying, “How long, O Master, the holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?”
In chapter twenty, however, the apostle views the “souls” on “thrones” reigning with Christ. For a while, Christianity appeared to have been buried in tribulation, but ultimately, it emerged. It was, figuratively speaking, resurrected.
The Scripture speaks of figurative resurrections as well as literal ones (see Isaiah 26:19; Ezekiel 37:12; Romans 11:15).
It would, therefore, not be inconsistent with analogy of prophecy if we should understand the Apostle as here predicting that a new race of men were to arise filled with the spirit of the martyrs, and were to live and reign with Christ a thousand years (Hodge, 842).
That this resurrection alludes to the triumphs of persecuted saints is further borne out by the fact that “the second death hath no power” over the reigning ones, which harmonizes perfectly with chapter two, verse eleven—“He that overcometh shall not be hurt of the second death.” Thus, the resurrection of 20:6 is a figurative way of saying “overcome.”
The one thousand years, of course, also would be symbolic in scope, suggesting either that the victory of God’s cause—as considered in this context—would be lengthy in span, or possibly the one thousand years may denote the completeness of the saints’ triumph. One may confidently say that the term “thousand” is never used in the book of Revelation in a literal sense.
Conclusion
There is no support for the theory of premillennialism—not in the book of Revelation, nor elsewhere in the Bible. It certainly is difficult to abandon a theory that has been entertained for many years, but when one discovers that a religious view is false, he should reject it in deference to truth. I hope to read your comments. Thank you very much.

Thank you. I’m glad that you recognize that I have “nothing new” to offer, I believe that we should stick to the ancient text-God’s word. But your are wrong about whether I would even consider your remarks on the scriptural position. I would read and consider your words just as the noble Bereans. I used to hold to the position of premillennialism, but I studied the scriptures without prejudice and changed. You did not mention biblical support, only “church history”; these are not the same. As a lawyer I would expect a better argument from you. I stand on God’s word that premillennialism is a man-made doctrine and cannot be sustained or proven by the scriptures. Thank you for your time.

Mark, I really appreciate all your word on this subject. I only recently became aware of this subject seeing the title of the upcoming movie.

I LAUGH at all of it…because I KNOW who is in control!!! God….and God alone. The enemy of our souls wants to keep people scared out of their wits, and a darn lot WILL BE JUST THAT….because they do NOT believe in the existence of God. When you lack that belief, what have you but fear of the future events proposed by this movie and all the other hype out there.

I am so glad to KNOW God does exist, that gives me such peace. I KNOW the end is coming, but we have PROMISES galore on that end…and they are GRAND!

God Bless, keep on preachin’ and teachin’!!!

assalamualikum how r u? let me know first that how u can say exactly taht dooms day is at 2012 . in bible only written that the dooms day come but exactly u cant say when the doomdays come . In holy quraan speaks about the doomday but in holy quraan also its not written when the exactly doomsday come . but there is a sign of doomday jesus(pbuh) he will come he will kill anticrist then . the dooms day come bro.

I haven’t read your book, so I can’t comment on that. I did see the movie! As a Saved by the Blood of Jesus Christ, Born again believer who has been redeemed and set apart for God, I thought it would be entertaining to see man’s interpretation of the end of the world, since I happen to know it will be a lot worse for people who aren’t saved (I’ve read the last book of the Bible a few times!). The movie was filled with deception and prompting. I plan to write up on it after a few more hundred million people see it. I was kinda perturbed by the whole Mayan 2012 stuff…I saw the books in Barnes& Nobel and was upset, because God will not share His glory with another and all these silly books can’t change God’s providence. He will Return when He returns and I’m looking up as I type!

Mark, great post.

It’s too bad people like Larry Barnes can’t approach this topic with an open mind.

Mark, I heard you on God TV at the Prophecy Conference in St. Pete. Good stuff. I especially appreciate that I can look you up on the Web and find that your have developed an interactive website that provides a forum to exchange views. I personally believe in a pretrib rapture because it makes sense for God to finally say “OK, folks who don’t accept my gift of salvation, you can now recieve the consequences of your decision but I need to bring my children home before these consequences are played out. It would not be fair for them to have to receive the same consequences as you because they received my invitation and I have adopted them.” He is a loving Father, after all.

I read the bible and do lots of studying and try to research all of this. I know that we are not to know the day and time but I believe we are in the beginnings of sorrows as the bible says.

It’s difficult to discern what pastor to study under. Things get so twisted. I have seen Mr Bakker on the church channels now and he is all out about being prepared for the oncoming devistation that is coming. He shares few bible scriptures, it’s mostly a shopping show for the apocalypse. 50 minutes of buy this and here’s a Lori locket and food and water storage for the oncoming earthquakes and such. It’s almost like he is using the fear factor to make money. I’m not sure.

I know with all that is being said It does scare the bejebbers out of me. Mr Bakker’s quote is Joeseph’s storehouse. He’s even prohesing earthquakes and volcano’s in the US. Along with tsunami’s. I agree that we should have some preparation for the economic downshift that is coming, we are not out of the woods on that one. But it’s like all hell is going to break loose and we need the “grab and go bags” and all.

I grew up with the threat of the bombs, air raid practice in school. Tuck your head between you knees. We were always waiting for the bombs to drop. I am so tired of this doom and gloom. I thought that we were to look up for our redemption was at hand. Jesus was going to catch us up to him and we would have our new body. I think from what I have read that pre rapture is what comes through in the Bible. I am not real bright, I have a difficult time remembering where the scriptures are but I read it all over and over and have so many teaching dvd’s and commentary books from Jimmy Swaggart.

I haven’t seen the movie 2012, not sure I want to. I think it will just scare me even more. All I know is I will keep on studying and saying my prayers and put it in the hands of the Father.
I am going to get your new book and yes I do have emergency supplies.

I don’t even know if I make sense any more.

Will everything end in 2012?