(Christ was resurrected first, prior to the tribulation...)
Revelation 20:Rev 20:6 says that the "first resurrection" is the type or kind of resurrection that brings immortality, "on such the second death hath no power". From the rest of the Bible, we know that there are two different types of resurrections; one for the just to everlasting life, and one for the unjust to damnation and everlasting contempt..
1 And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand.
2 And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years,
3 And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.
4 And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.
5 But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.
6 Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.
Acts 24:15 And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.Comparing these scriptures shows that the "first resurrection" is one type, for the just, who have done good, to everlasting life. The other kind of resurrection is after the millennium when "the rest of the dead lived not again until the thousand years were finishished" which is for the unjust, and to damnation, shame, and everlasting contempt.John 5:29 And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.
Daniel 12:2 And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.
What is John really trying to say by using the word "first" when speaking about one of the two resurrections? True, one resurrection comes before the other in time, but is that the only thing that is indicated by the use of the word "first? Perhaps not. We could also think of the "first resurrection" to immortality as the "chief resurrection", the most honorable one, or the principal one. Or, in more simple terms, the main one, the better one.
4413 protos {pro'-tos}
contracted superlative of 4253; TDNT - 6:865,965; adj
AV - first 84, chief 9, first day 2, former 2, misc 7; 104
1) first in time or place
1a) in any succession of things or persons
2) first in rank
2a) influence, honour
2b) chief
2c) principal
3) first, at the first
By using the word "protos", is John really saying that no resurrection has ever happened, or will happen, before the time when the saints of the tribulation who refused the mark of the beast are raised from the dead? Obviously not. Is he saying that there never was a resurrection to immortality before this time? Again, no. For if so, he would be denying that Christ had risen from the dead & was resurrected to immortality. Therefore, the term "first", or "protos", to describe the resurrection is not saying that there is "no resurrection prior in time" to the end of the tribulation. Instead, the term "first" points to the difference between the resurrection before the millinnium (to immortality) and the other kind of resurrection after it (to shame and contempt), one is the chief, or principal resurrection.
Also, the term "first resurrection" should help us remember Jesus Christ, whose rise after the crucifixion was the "first resurrection to immortality". Since Christ was resurrected first, by definition, "the first resurrection" would have to refer to Christ. Thus, the saints of Rev 20 are having a part in Christ's resurrection, which was literally the first resurrection in time. Rev 20:6 "Blessed and holy is he that hath part in the first resurrection..."
For people whose theology says that "there is no resurrection of the dead" before those saints of Rev 20 are raised... well, obviously that is a heresy (false doctrine) that denies Christ was risen. Additionally, I believe that 1 Corinthians 15 speaks on this doctrine, in several ways.
First, very plainly, Paul says that the denial of the resurrection means that Christ is not risen. Those people who try to deny a resurrection in time prior to the end of the tribulation are quite simply saying "there is no resurrection of the dead". Paul writes,
1 Cor 15:13 But if there be no resurrection of the dead, then is Christ not risen:
Second, Paul says Christ is "risen from the dead, and become the firstfruits of them that slept". The term firstfruits is a harvest analogy that is consistent with other scriptures which describes the resurrection as a harvest. We should note that a harvest takes place over time, not all at once. There are several phases to a harvest; firstfruits, main harvest, and then gleanings. Christ, as "firstfruits of them that slept", would be the first person of a group, "of them that slept", to be resurrected. Like a harvest, The first (principal) resurrection has already begun, it started with Christ as firstfruits. Just as there is a time delay between the time when the first fruits come ripe and later when the rest of the harvest comes in, we have been waiting for the rest "of them that slept" to be raised. Thus, the harvest analogy, which I will examine further, more completely supports the fact that Jesus must be included in the first (principal) resurrection, the resurrection of the kind or type to immortality.
The 15th Chapter of 1 Corinthians teaches us that if Christ is not risen, then a person's faith is in vain. Therefore, I do not see how the interpretation of Rev 20, that it must be the "first resurrection in time" could be correct, since it would result in the heresy of denying Christ. Again, therefore, Rev 20 must be speaking of the "first resurrection in kind or type," the type or kind to immortality, which includes Jesus.
1 Corinthians 15Note, did Jesus appear absolutely last to Paul? No, Jesus also appeared later to John in the Revelation in 90AD or so, long after Paul was dead. Both times Jesus appeared to each of them only in a vision. So, this phrase Paul uses, "last he was seen of me", does not mean that Jesus never could appear again later. Words like "first" or "last" must not always be taken to mean absolutely first or last, but only relatively speaking.
1 Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand;
2 By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.
3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;
4 And that he was buried, and that he rose again the third day according to the scriptures:
5 And that he was seen of Cephas, then of the twelve:
6 After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep.
7 After that, he was seen of James; then of all the apostles.
8 And last of all he was seen of me also, as of one born out of due time.
Likewise the "last trump" later in this chapter does not mean that there can never be another trump after it. "Last" is a word that can be used to describe a relative relationship, not an absolute one. Relative to what? Well, what is the context? The relative relationship is that the "Feast of Firstfruits" is indicated in this chapter with the use of a single word, "firstfruits". Therefore, it is more likely the context that the "Feast of Trumpets" being alluded to by the term "last trump". Especially so, since the "last trump" is blown on the Feast of Trumpets.
9 For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God.From verses 12-18, I read that if anyone is preaching that "there is no resurrection of the dead" (before some time in the future), then Christ is not risen, and their faith is in vain. I think it is heresy to develop a theology, or create an argument for a theology, that denies that Christ is risen. Christ risen from the dead is the central doctrine of Christianity, and it is amazing that a theology would develop that would deny this. It is neither difficult nor complicated to remember the central theme of Christianity, and to remember to not deny it.
10 But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.
11 Therefore whether it were I or they, so we preach, and so ye believed.
12 Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?
13 But if there be no resurrection of the dead, then is Christ not risen:
14 And if Christ be not risen, then is our preaching vain, and your faith is also vain.
15 Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not.
16 For if the dead rise not, then is not Christ raised:
17 And if Christ be not raised, your faith is vain; ye are yet in your sins.
18 Then they also which are fallen asleep in Christ are perished.
19 If in this life only we have hope in Christ, we are of all men most miserable.
20 But now is Christ risen from the dead, and become the firstfruits of them that slept.
21 For since by man came death, by man came also the resurrection of the dead.
22 For as in Adam all die, even so in Christ shall all be made alive.
23 But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming.
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.
29 Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?
30 And why stand we in jeopardy every hour?
31 I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily.
32 If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die.
33 Be not deceived: evil communications corrupt good manners.
34 Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.
35 But some man will say, How are the dead raised up? and with what body do they come?
36 Thou fool, that which thou sowest is not quickened, except it die:
37 And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain:
38 But God giveth it a body as it hath pleased him, and to every seed his own body.
39 All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds.
40 There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another.
41 There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory.
42 So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption:
43 It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power:
44 It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.
45 And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.
46 Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.
47 The first man is of the earth, earthy; the second man is the Lord from heaven.
48 As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.
49 And as we have borne the image of the earthy, we shall also bear the image of the heavenly.
50 Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.
51 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed,
52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.
53 For this corruptible must put on incorruption, and this mortal must put on immortality.
54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.
55 O death, where is thy sting? O grave, where is thy victory?
56 The sting of death is sin; and the strength of sin is the law.
57 But thanks be to God, which giveth us the victory through our Lord Jesus Christ.
58 Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.
Romans 10:9 That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. 10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.The Bible says that such heresies must come, so that the truth is made known by comparison.Matthew 10:32 Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. 33 But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.
1 Corinthians 11:19 For there must be also heresies among you, that they which are approved may be made manifest among you.I could stop right here, and the entire point would be complete. But I would like to further explain what firstfruits means, and what a harvest consists of, which, as I understand it, gives me full assurance that the resurrection of our Lord Jesus Christ IS a part of the first resurrection to immortality. From 1 Cor 20-23, I see that Christ is the firstfruits of the resurrection. "Firstfruits" is a name of one of the Feasts of the Lord, and Christ was risen on the exact day of this feast, in fulfillment of it...
Numbers 28:26 Also in the day of the firstfruits, when ye bring a new meat offering unto the LORD, after your weeks be out, ye shall have an holy convocation; ye shall do no servile work:Firstfruits is also known as a technical term for the beginning of the harvest. So the Lord's resurrection is described in terms of a harvest. Those fruits which came ripe first are harvested before the rest in the main harvest, which comes at a later time.1 Cor 15:20 But now is Christ risen from the dead, and become the firstfruits of them that slept.
After the harvest, whatever is left over, that which remains, is called the gleanings.
Leviticus 23:22 And when ye reap the harvest of your land, thou shalt not make clean riddance of the corners of thy field when thou reapest, neither shalt thou gather any gleaning of thy harvest: thou shalt leave them unto the poor, and to the stranger: I am the LORD your God.The book of Ruth also describes the gleaning process, as Ruth, a poor girl, goes out into the fields to reap what was left over by the normal laborors of the harvest.
While describing the Day of the Lord, Isaiah mentions it will be like the gleanings.
Isaiah 24:13 When thus it shall be in the midst of the land among the people, there shall be as the shaking of an olive tree, and as the gleaning grapes when the vintage is done.In a time of judgment, the remnanat of the people of Israel are compared to the gleaning part of the harvest.
Jeremiah 6:9 Thus saith the LORD of hosts, They shall throughly glean the remnant of Israel as a vine: turn back thine hand as a grapegatherer into the baskets.By the definition of gleanings, only a remnant, that which is left in "the corners of thy field", or a remainder, can be compared to be like the gleanings. We do not normally speak of "remnants," it is an uncommon word, so I looked up the definition to be clear on this.
From Jer 6:9. remnant
07611 sh@'eriyth {sheh-ay-reeth'} from 07604; TWOT - 2307b; n fAV -
remnant
44, residue 13, rest 3, remainder 2, escaped 1, misc 3; 66
1) rest, residue, remainder, remnant 1a) rest, what is left 1b) remainder,
descendants
The saints in the tribulation are also described as a "remnant", those who are left, the rest, very much like the remnant in Jer 6:9. In fact, you cannot have "gleanings" of people unless you are talking about a remnant, those people who are remaining, the rest,.
Rev 12:17 And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.From Rev 12:7: remnant
And if these people in the tribulation are a "remnant", then that is a strong implication that there was a harvest prior to this time. By definition, you cannot have a remnant unless these are "the remaining people, the rest." And in Rev 12, we see that the prior seed of the woman, the man child, was caught up (harpazo) to heaven. That the man child is the church can be the subject of another paper, but briefly, all the descriptions of the man child also apply to the Church.
Rev 12:5 And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne.Thus, there is all one harvest & one first resurrection, but in several stages, firstfruits, the harvest, and the gleanings. Jesus is the firstfruits of the harvest. The pretribulation rapture is the harvest. And finally, the righteous remnant of the tribulation who did not take the mark of the beast are the gleanings of the harvest resurrection.Rev 2:26 He who conquers and who keeps my works until the end, I will give him power over the nations,
Rev 2:27 and he shall rule them with a rod of iron, as when earthen pots are broken in pieces, even as I myself have received power from my Father;
Rev 5:10 And hast made us unto our God kings and priests: and we shall reign on the earth.
1 Thess 4:17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.
Rev 3:21 To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.
The Feasts of the Lord contain strong agricultural themes, and this harvest analogy is a common theme for the end of the world in scripture. The first resurrection in Rev 20, I believe, includes the "remnant of the seed of the woman" from Rev 12:17, (those who refused the mark of the beast during the tribulation) is including those that could be likened to the gleanings, as being a part of the same "first resurrection" or "harvest" to immortality that included Jesus. The term "first resurrection" is used to show that those tribulation saints will be resurrected in the same KIND of way that Jesus was resurrected, to immortality.
Rev 20:6 Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.
There are scriptures in addition to 1 Cor 15 that show that Jesus' resurrection IS like the resurrection to immortality of the rapture.
Romans 6:5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:Thus, I see that Jesus is a part of the "first resurrection", because his resurrection and our resurrections are the same KIND, to immortality. And both resurrections are of the same KIND as the one in Rev 20, to immortality. So there is no mistake, here is a verse which says that Jesus has been raised to immortality.Philippians 3:21 Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.
1 John 3 :2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.
Col 3:4 When Christ, who is our life, shall appear, then shall ye also appear with him in glory.
1 Tim 6:14 That thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ:Jesus is the firstfruits from among the dead, and an example and a part of our resurrection to immortality. The one and only "first resurrection" of immortality must include Jesus as the firstfruits of the harvest from among the dead.
15 Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords;
16 Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.
1 Cor 15:20 But now is Christ risen from the dead, and become the firstfruits of them that slept.1 Cor 15:53 For this corruptible must put on incorruption, and this mortal must put on immortality.
1 Cor 15:54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.
Matthew 13: "the harvest is the end of the world"
In this analogy of Matt 13, the wicked are gathered out first and the righteous are left over. On the surface, people use that to deny the pretribulation rapture. However, in other analogies in Matthew, the righteous are gathered first, and the wicked are left over. In Matt 25:1-13, the wise are taken first, and the foolish virgins are left behind the closed door. In Matt 22:1-14 the man without a wedding garment is cast out after the marriage. In Luke 13:23-30 the wicked are shut behind the door and cannot enter in later. Finally, 1 Peter 4:17 "For the time is come that judgment must begin at the house of God..."
The best way I see to resove the apparant conflict of both the righteous and the wicked being taken out first, is that you have two stages, as in the harvest. First, the pretribulation rapture which is the main harvest and starts the tribulation. (Thus, I see the phrase, "in the time of the harvest" in Matt 13:30 could be like "in the time of tribulation".) Then, after the harvest of the pretribulation rapture, some repent in the tribulation to become the "remnant of the seed" of the woman, who are martyred and resurrected at the end, and would be like the gleanings of the harvest. In the time of tribulation, the wicked are destroyed first at the end (fulfilling the scripture, and eliminating the otherwise logical contradiction of both righteous and wicked being taken first), leaving the righteous remnant to remain and populate the earth for the millinnium.
Matthew 13The other reason why I believe that this parable has a specific application for the people of the time of the tribulation is the phrase "the children of the kingdom". Here is the only other verse from Matthew and the entire Bible containing the phrase, and thus giving a scriptural definition of "the children of the kingdom":
24 Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field:
25 But while men slept, his enemy came and sowed tares among the wheat, and went his way.
26 But when the blade was sprung up, and brought forth fruit, then appeared the tares also.
27 So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?
28 He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up?
29 But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.
30 Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.
31 Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field:
32 Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.
33 Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.
34 All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them:
35 That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.
36 Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field.
37 He answered and said unto them, He that soweth the good seed is the Son of man;
38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one;
39 The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.
40 As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.
41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity;
42 And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.
43 Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.
Matthew 8This is a plain scripture to scripture comparison, even within the same book, Matthew. I note that "the children of the kingdom" are those who were "cast out into outer darkness". This might well indicate the tribulation. After all, the Day of the Lord (and great tribulation & time of trouble) is repeatedly described as darkness.
11 And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.
12 But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.
Amos 5:18 Woe unto you that desire the day of the LORD! to what end is it for you? the day of the LORD is darkness, and not light.Thus, the phrase "children of the kingdom" could indicate those saints who are cast into the darkness of tribulation, and thus, we might think "saints of the tribulation" when reading "children of the kingdom" in Matt 13.Zeph 1:15 That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness,
1Thess 5:4 But ye, brethren, are not in darkness, that that day should overtake you as a thief.
1Thess 5:5 Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.
I see these "children of the kingdom" to be like the lukewarm Christians of Rev 3:16 who are spewed out (into tribulation).
Rev 3:16 So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.The final reason these "children of the kingdom" appear to me to be the saints of the tribulation is that Christians today are promised to rule with Christ. This indicates that some will be rulers, and others ruled over. The "children of the kingdom" appar to be the ones who are not ruling, but rather, being ruled over. Fitting with this line of reasoning, there are several supporting arguments. First, Rev 7 indicates that these saints that come out of the tribulation are not given crowns, but only white robes. Second, some interpret Rev 20:1-6 as including two groups of saints, first, those who are already raptured, sitting on thrones in Rev 20:4, and then, those who are raised after the tribulation. Third, Rev 3 indicates that we are not to let our crowns be stolen. This indicates that if we do not remain faithful, and end up missing our calling to the rapture, and end up being cast into the tribulation, we might miss out on ruling with Christ. On the surfact, this interpretation seems to strain against Rev 20, which seems to indicate on the surface that all those raised in the first resurrection will rule with Christ, but that might not be the case. Look again:
Rev 20:4 And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.First group of saints: "And I saw thrones, and they sat upon them, and judgment was given unto them:" Obviously, these are already raised, and are sitting on thrones, implying rulership.
Second group of saints: "and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands;" In this second group, there is no descriptive phrase of rulership, nor any trait that we might see indicating rulership.
Final description: "and they lived and reigned with Christ a thousand years." This phrase indicates rulership again, which may well indicate that this phrase is referring to the first group, those on thrones, not the second group.
Finally, the final phrase includes the phrase "a thousand years". According to what I have learned and articulated elsewhere, the Day of the Lord is 1000 years long, and begins at the start of the tribulation. Therefore, the only ones who could rule for the 1000 years would be those who are raised at the start of the tribulation. Those who are raised after the tribulation would only see 993 years left of the millennium. Therefore, the saints of the tribulation can't "rule a thousand years".
Now, this is all to show that the "children of the kingdom" in Matt 13 most likely refer to the saints of the tribulation who are not ruling, but rather, are being ruled over. Remember, these "children of the kingdom" are cast into outer darkness in Matt 8.
There are two other cases of the phrase "outer darkness" in scripture, and in both other cases it is dealing with unprofitable servants, not openly evil opposers of the kingdom, nor ambivilent or ignorant unbelievers. These are lukewarm believers who have some knowledge of the kingdom, want to be a part of it, but are not ready, not prepared, and perhaps misunderstand something crucial. They end up crying like little babies, ("children of the kingdom"), I believe, because they will know that they missed the pretribulation rapture. The outer darkness then, I see, is like the darkness of the great tribulation.
Matthew 22:13 Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness, there shall be weeping and gnashing of teeth.The other clear story of unprofitable servants are those foolish virgins in Matt 25:1-13, which also strongly indicates that some will be left behind after the rapture.Matthew 25:30 And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.
There are hose who will be ruled over, with the rod of iron in the kingdom.
Psalm 2:Some people are destined to become the rulers, (Christ and the bride of Christ). Some people must be destined to become those who will be ruled over and be broken with the "rod of iron" from Psalm 2, (the children of the kingdom).
8 Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.
9 Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel.Zech 14:
16 And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles.
17 And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the LORD of hosts, even upon them shall be no rain.
18 And if the family of Egypt go not up, and come not, that have no rain; there shall be the plague, wherewith the LORD will smite the heathen that come not up to keep the feast of tabernacles.
The "rod of iron" is an interesting analogy because the rod is for use with children. Therefore, again, this indicates that the "children of the kingdom" are those who will be ruled over.
The "rod" is for the discipline of children.
Proverbs 13:24 He that spareth his rod hateth his son: but he that loveth him chasteneth him betimes.Now the whole point of showing that the "children of the kingdom" of Matt 13 are most likely the saints in the tribulation helps to give a context for the parable. In the tribulation, the tares, or evil ones will be gathered first. Then, the children of the kingdom that remain, (the remnant, the gleanings) will shine forth. Therefore, Matt 13, where the wicked are gathered first, is not showing that there cannot be a pretribulation rapture which says that the righteous are gathered first. In context, Matt 13 is best seen describing the tribulation, the time of the end of the world, as the parable so plainly declares.
Proverbs 22:15 Foolishness is bound in the heart of a child; but the rod of correction shall drive it far from him.
Proverbs 23:13 Withhold not correction from the child: for if thou beatest him with the rod, he shall not die.
Proverbs 23:14 Thou shalt beat him with the rod, and shalt deliver his soul from hell.
Proverbs 29:15 The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame.
Matt 13:39 The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.In the time of the end, in the end of the world, not at the start of the end of the world, but in the end, well after the rapture has already happened, the evil ones will be gathered first.
40 As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.
This is the obvious solution to the contrasting parable of Matt 25:1-13,
wherein the wise virgins enter the door first, and the foolish virgins
are left behind the shut door. These have to be two different events,
because in the one parable, the righteous are gathered first, and in the
other parable, the wicked are gathered first. Matt 25:1-13 therefore
describes the pretribulation rapture when the righteous are gathered first,
and the unprofitable servants are left behind, and Matt 13:24-43 describes
the end of the tribulation when the wicked are gathered first, and the
righteous children of the kingdom who are to be ruled over in righteousness
with the rod of iron, shine forth.
Unexplained harvest parable: (shallow paraphrase of Matt 13?)
Mark 4
26 And he said, So is the kingdom of God, as if a man should
cast seed into the ground;
27 And should sleep, and rise night and day, and the seed should spring
and grow up, he knoweth not how.
28 For the earth bringeth forth fruit of herself; first the blade,
then the ear, after that the full corn in the ear.
29 But when the fruit is brought forth, immediately he putteth in
the sickle, because the harvest is come.
30 And he said, Whereunto shall we liken the kingdom of God? or with
what comparison shall we compare it?
31 It is like a grain of mustard seed, which, when it is sown in the
earth, is less than all the seeds that be in the earth:
32 But when it is sown, it groweth up, and becometh greater than all
herbs, and shooteth out great branches; so that the fowls of the air may
lodge under the shadow of it.
33 And with many such parables spake he the word unto them, as they
were able to hear it.
34 But without a parable spake he not unto them: and when they were
alone, he expounded all things to his disciples.
Laboring in the harvest as ministry:
Luke 10
1 After these things the LORD appointed other seventy also, and sent
them two and two before his face into every city and place, whither he
himself would come.
2 Therefore said he unto them, The harvest truly is great, but the
labourers are few: pray ye therefore the Lord of the harvest, that he would
send forth labourers into his harvest.
3 Go your ways: behold, I send you forth as lambs among wolves.
Laboring in the harvest as ministry:
Matthew 9
35 And Jesus went about all the cities and villages, teaching in their
synagogues, and preaching the gospel of the kingdom, and healing every
sickness and every disease among the people.
36 But when he saw the multitudes, he was moved with compassion on
them, because they fainted, and were scattered abroad, as sheep having
no shepherd.
37 Then saith he unto his disciples, The harvest truly is plenteous,
but the labourers are few;
38 Pray ye therefore the Lord of the harvest, that he will send
forth labourers into his harvest.
Laboring in the harvest as ministry:
John 4:
35 Say not ye, There are yet four months, and then cometh harvest?
behold, I say unto you, Lift up your eyes, and look on the fields; for
they are white already to harvest.
36 And he that reapeth receiveth wages, and gathereth fruit unto
life eternal: that both he that soweth and he that reapeth may rejoice
together.
37 And herein is that saying true, One soweth, and another reapeth.
38 I sent you to reap that whereon ye bestowed no labour: other men
laboured, and ye are entered into their labours.
Harvest of the wicked:
Revelation 14:
13 And I heard a voice from heaven saying unto me, Write, Blessed are
the dead which die in the Lord from henceforth: Yea, saith the Spirit,
that they may rest from their labours; and their works do follow
them.
14 And I looked, and behold a white cloud, and upon the cloud one sat
like unto the Son of man, having on his head a golden crown, and in his
hand a sharp sickle.
15 And another angel came out of the temple, crying with a loud voice
to him that sat on the cloud, Thrust in thy sickle, and reap: for the
time is come for thee to reap; for the harvest of the earth is ripe.
16 And he that sat on the cloud thrust in his sickle on the earth;
and the earth was reaped.
17 And another angel came out of the temple which is in heaven, he
also having a sharp sickle.
18 And another angel came out from the altar, which had power over
fire; and cried with a loud cry to him that had the sharp sickle, saying,
Thrust in thy sharp sickle, and gather the clusters of the vine of the
earth; for her grapes are fully ripe.
19 And the angel thrust in his sickle into the earth, and gathered
the vine of the earth, and cast it into the great winepress of the wrath
of God.
20 And the winepress was trodden without the city, and blood came out
of the winepress, even unto the horse bridles, by the space of a thousand
and six hundred furlongs.