I have discussed this with you several times already. Why are still misrepresenting that that is what I'm concluding when I already made it clear that this has zero to do with a 24 hour day? The day in question doesn't involve 24 hours, it involves 1000 years. There is no logic, not even to God, though He is outside of time, that 24 hours are meant by the day in question, that a 24 hour day somehow consists of 1000 years. Explain how it could. 24 hours means 24 hours, not only to us but also to God. A thousand years means a thousand years to us, well except to Amils I guess, and so does it mean that to God. A 24 hour day consists of an era of time involving 24 hours. A 1000 year day consists of an era of time as well, but not involving 24 hours, but involving a thousand years.
In verses 7-10 that I submitted, the main subject is a day of judgment. In verse 9 we are informed as to why this judgment still hasn't take place yet though it is inevitable that it will take place eventually. Is one of the reasons it hasn't taken place yet, because the Lord is outside of time? I don't see it saying nor hinting that in verse 9. When Noah's flood happened, the Lord was outside of time during that event as well. It didn't prevent God from having the flood take place exactly when He planned for it to right on schedule
Matthew 24:36 But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.
This same day and hour which no man knoweth, has to be meaning this same day of the Lord mentioned in 2 Peter 3, though some deny that, but I don't think you do though, so not including you here. If the Father is the only one that knows when this day and hour is, He already has a day and hour picked out when this will happen. The question is, when that day and hour happens, how much time will it involve? 24 hours or less? Or what 2 Peter 3:8 indicates?
If it is 24 hours or less then we have to assume certain events are also only going to involve 24 hours or less, which seems rather ludicrous to me, but probably not to you, though I have to wonder why not---such as the following, for one example---That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel(Luke 22:30). It really makes great sense that they are only rewarded those things for a very brief time, 24 hours or less. This kind of thinking has to be rejected since it makes nonsense out of the text, that Luke 22:30 only involves 24 hours or less.
If Amil is the correct position why can't a passage like Luke 22:30 work with that position? We have at least 3 options concerning that verse since it obviously can't get fulfilled until the 2nd coming happens first. Either it's meaning forever, that forever it will be like that. In that case it can fit Amil. Or it's meaning that it will only be like this for 24 hours or less, which then makes nonsense out of the text, as in why even bother if that is all the length of time this reward involves. Or the last option is, it's not meaning forever nor 24 hours or less. What era of time could possibly fit that? None? How about the thousand years?
What are you talking about?
1 Corinthians 6:2-3 says,
“Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels? how much more things that pertain to this life?”
Scripture clearly shows us that “the saints will judge the world” and “shall judge angels.” In short, the righteous judge the wicked through their spiritual standing “in Christ.” As “joint-heirs” with the Savior (Romans 8:18), we stand with Him in the judgment. This is a very privileged position.
When does this happen?
When Jesus comes in His glory. Jesus said, in Matthew 19:28,
“Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.”
This fits in with countless passages in Holy Writ that demonstrate that judgment day is an event that occurs on the last day, where the righteous are rewarded and the wicked are banished to the lake of fire. We do not need to import anything else into these. For you to do otherwise is to depict your millennium as one ongoing judgment of natural Israel. This is the opposite to classic Premil that elevates Israel to a favor place in their millennium and shows them restoring their whole old covenant apparatus in the presence of Jesus.
This passage locates “the regeneration” at the second coming
“when the Son of man shall sit in the throne of his glory.” Here, they will be judging the twelve tribes of Israel."
I don’t believe this is talking about twelve literal stone judgment seats; it is simply referring to the authority that will be exercised by the redeemed when He appears. Unbelieving Israel will be judged by the redeemed saints of all nations – they are “the regeneration” that join Him “when the Son of man shall sit in the throne of his glory” to judge the nations. Israel is shown to be judged at the second coming. Like every other Christ-rejecting nation, they will be cast into the lake of fire. Only those that love Christ will be saved. This is therefore an allusion to the general judgment which occurs at Christ's coming. The elect will judge the Christ rejecting nations and the twelve tribes of Israel that have rejected Christ since His earthly ministry. This passage is simply identifying the group of people that will “sit upon twelve thrones, judging the twelve tribes of Israel” – namely “ye which have followed me, in the regeneration.” This regeneration refers to those who have been changed into Christ's image. This is evidently talking about the elect of all time. It is the elect (both Jew and Gentile) that will judge Christ-rejecting Israel. A future earthly millennial kingdom is not remotely mentioned in this reading.
Barnes in his commentary says re the "regeneration,"
“the word also means any great change, or a restoration of things to a former state or to a better state. In this sense it is probably used here. It refers to that great revolution-that restoration of order in the universe-that universal new birth which will occur when the dead shall rise, and all human things shall be changed, and a new order of things shall start up out of the ruins of the old, when the Son of man shall come to judgment. The passage, then, should be read, "Ye which have followed me shall, as a reward in the great day of the resurrection of the dead, and of forming the new and eternal order of things-the day of judgment, the regeneration-be signally honored and blessed.”
John Gill writes:
“this new dispensation is called the regeneration, and which more manifestly took place after our Lord's resurrection, and ascension, and the pouring down of the Spirit; wherefore the phrase may be connected with the following words, when the Son of man shall sit in the throne of his glory in the regeneration; not in the resurrection of the dead, or at the last judgment, but in this new state of things, which now began to appear with another face: for the apostles having a new commission to preach the Gospel to all the world; and being endued with power from on high for such service, in a short time went every where preaching the word, with great success. Gentiles were converted, as well as Jews, and both brought into a Gospel church state.”
Jesus said, in Luke 22:29-30:
“I appoint unto you a kingdom, as my Father hath appointed unto me; That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.”
Luke 22:29-30 is not denoting any particular order but simply two realities that happen when Jesus comes. It is simply reinforcing the fact that we are going to carry authority in the age to come and will enjoy sweet fellowship forever. Again, there is no millennium mentioned or inferred here. You force that into the text.
The righteous witness of the elect will testify against the ungodly on the last day. No one will be without excuse.
The resurrection/judgment are tied together. It obviously takes one to allow the other. For there to be one general judgment then Scripture must also teach one general resurrection. This I believe Scripture does in several places.
I believe there is one physical resurrection day that sees one all-encompassing raising of mankind. However, within that one resurrection there are two distinct categories of rising embodied: (1) unto “life,” and (2) unto “damnation.” Notwithstanding, there is an undoubted order to the general resurrection; the dead in Christ will rise first, etc.
It is at this great concluding event that both the righteous and the wicked will be raised to face the great final judgment. Notwithstanding, there are two aspects to the one all-consummating resurrection day.
Jesus said in Matthew 12:41-42,
“The men of Nineveh shall rise [Gr.
anistemi Strong’s 450]
in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. The queen of the south shall rise up [Gr.
egeiro Strong’s 1453]
in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.”
The righteous Old Testament Gentile saint – the queen of the south – is raised at the same time as the wicked Pharisees of Christ’s day to stand before the same judgment seat of Christ.
This is further impressed in the parallel portion in Luke 11:31, only with an additional example, saying,
“The queen of the south shall rise up [Gr.
egeiro Strong’s 1453]
in the judgment with the men of this generation, and condemn them: for she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. The men of Nineveh shall rise up [Gr.
anistemi Strong’s 450]
in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.”
Here, the two main words used throughout the New Testament for resurrection are applied to the general resurrection that occurs on Judgment Day when the Old Testament time saints and wicked join the New Testament saints and wicked at the judgment. Remember the queen of the south and Nineveh are presented as Old Testament Gentile saints that will “rise up in the judgment with” the wicked unbelieving Jews of Christ’s day. There is no prolonged parenthesis period separating the resurrection of the wicked dead and the resurrection of the righteous dead. They both “rise up” at the same time. The Old Testament Gentile city of Nineveh is shown to “rise up in the judgment with” (or meta) the religious Jewish world of Christ’s day and “condemn it.” The Greek word meta (3326) is described in Strong’s concordance as “a primary preposition (often used adverbially); properly, denoting accompaniment; ‘amid’.”
