Divine Combination of 6+1

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Short Summary
The discourse explores the biblical significance of the “6:1” pattern, symbolizing six thousand years of human labor under sin followed by a thousand-year period of rest and restoration, known as the millennium or the reign of Christ. It argues that Christ’s kingdom began invisibly in 1874, marking the start of this thousand-year period characterized first by struggle and the destruction of old worldly and religious systems, followed by a peaceable reign and restitution. The speaker supports this view through detailed scriptural analysis from Psalms, Peter, Revelation, Daniel, and other texts, emphasizing that the Church reigns with Christ during this time but does not reign the entire thousand years, and that the full fulfillment of God’s divine plan is unfolding now.

Long Summary
Detailed Summary of the Discourse on the Divine Combination 6:1 and Its Scriptural Significance

Introduction and Greetings:
– The speaker greets the audience in the name of God the Father and Jesus Christ, representing Ecclesia Vellore, India.
– Expresses joy in sharing insights about God’s divine chronological plan through scriptural patterns, specifically focusing on the combination “6:1”.

The Divine Combination 6:1:
– The “6:1” pattern symbolizes six periods of labor followed by one period of rest (6 + 1 = 7).
– This pattern first appears in the creation narrative: God worked for six days and rested on the seventh (Genesis implied).
– It represents a cycle of work/rest and is foundational in Jewish law and tradition (Exodus 20:8-10).
– Jews worked six days and rested on the Sabbath; fields were cultivated for six years and rested on the seventh year.
– This pattern points to mankind’s 6,000 years of suffering under sin, followed by a 1,000-year period of Messiah’s reign and restitution.

Biblical References Supporting the 6:1 Pattern:
Exodus 20:8-10: Command to keep the Sabbath holy, resting on the seventh day after six days of labor.
2 Thessalonians 2:15: Apostle Paul instructs to stand firm in traditions taught by word or letter.
Colossians 2:16-17: Jewish Sabbaths are shadows of things to come; the substance belongs to Christ.
Mark 2:28: Jesus is Lord even of the Sabbath, indicating He rules over the antitypical (greater) Sabbath.
2 Peter 3:8: “With the Lord one day is as a thousand years, and a thousand years as one day.”
Leviticus 25:8-10: Jubilee year (50th year after seven cycles of seven years) symbolizes restoration and release.
Acts 3:19-21: Times of restitution begin with Jesus’ return.

Interpretation of the Sabbath and Jubilee:
– The Jewish Sabbath and holy days are types and shadows of higher spiritual realities.
– The antitypical Sabbath is the 1,000-year reign of Christ (the great seventh day).
– The Jubilee year typifies the period of restitution/restoration that starts when Christ returns.
– The discourse supports the belief that Jesus returned invisibly in AD 1874, marking the start of the antitypical Jubilee.

Chronology and the 7,000-Year Week:
– The six days represent 6,000 years of sin and death; the one day represents the 1,000 years of restoration.
– Psalm 90 is used to explain this timeline:
– Verses 3-4 describe two 1,000-year periods: the “yesterday” (fallen man’s era) and the “watch in the night” (restoration).
– Jesus’ second advent corresponds to the transition from the second to the third watch (Luke 12:38).
– The “times of restitution” (Acts 3:21) coincide with this third watch, beginning in 1874.

The Nature of the 1,000-Year Reign:
– The reign of Christ (the Sabbath rest) is not entirely peaceful from the start.
– According to 2 Peter 3:3-10 and Psalm 90, the thousand years include:
– A period of trouble and judgment (fire and destruction of the old order).
– Followed by a peaceable period of restoration.
– The social (earth) and religious (heaven) orders of the old world will be destroyed “in” the millennium, not before it.
– The “day of the Lord” lasts a thousand years and includes both judgment and restoration.

Daniel’s Prophecy and the Stone Kingdom (Daniel 2):
– The statue with four metals represents Gentile kingdoms, ending with iron and clay feet symbolizing a church-state system.
– The stone “cut without hands” represents the Kingdom of God set up during the days of these kings (before 1914).
– This stone kingdom grows to fill the earth, crushing the old kingdoms.
– The prophecy aligns with the Gentile lease on Jerusalem (“seven times” or 2520 years) ending in 1914, marking the start of Christ’s kingdom reign.

Historical Fulfillment:
– The Ottoman Empire’s fall in 1914 ended Gentile control over Jerusalem.
– British General Allenby’s entry into Jerusalem and the 1917 Balfour Declaration supported Jewish restoration.
– Jesus assumed the crown as King of Israel in 1914, initiating the Kingdom.

Israel’s Restoration and the Third Day Prophecy (Hosea 6:1-2):
– Israel’s smiting began AD 33 and ends with restoration in the seventh millennium.
– The revival of Israel and receiving the Holy Spirit are signs of the current restoration period.

The Church’s Reign with Christ:
– Revelation 20:4 describes souls (dead saints) who come to life and reign with Christ for a thousand years.
– The first resurrection involves these saints receiving immortality and serving as priests/judges.
– John 6:44,54 explains the Church’s resurrection occurs on the “last day” (seventh millennium).
– Therefore, the Church does not reign for the entire thousand years but joins Christ’s reign partway through.

Understanding Revelation 20:
– The chapter is divided into four sections based on “I saw” markers:
1. Verses 1-3: Restraining Satan’s kingdom (Saturn’s kingdom) during the millennium.
2. Verses 4-10: Christ’s kingdom establishment and reign with saints; binding of Satan.
3. Verse 11: Judgment cannot begin until the old heaven and earth are removed.
4. Verses 12-15: Final judgment after the old order passes away.
– The “thousand years” includes both the period of trouble (removal of old order) and peace (restoration).
– The dragon (Revelation 20) symbolizes civil power, not the personal devil.
– The chain (truth) restrains error; the key is used to cast the old kingdom into powerlessness (bottomless pit).
– The binding of Satan is the binding of the old political/social system, not the personal devil.

Christ’s Reign and the Seventh Trumpet (Revelation 11:15-19):
– The seventh trumpet’s sounding in 1874 marks the start of the Kingdom of God and Christ’s reign.
– The reign begins with trouble (upheaval of the old order) before the peaceable kingdom.
– Jesus reigns for 1,000 years; saints reign with Him during this time but not for the full duration.
– Jehovah’s reign is eternal; Christ’s kingdom is a delegated reign lasting 1,000 years.

Chronological Conclusions:
– The 6,000 years of sin ended around 1872-1874 (Adam’s fall to Christ’s return).
– The seventh stage of the Church began in the flesh at the beginning of Christ’s kingdom reign (1874).
– The 1,000-year reign includes the millennial judgment and restoration.
– The venerable tradition of 6,000 years of labor and 1,000 years of rest is biblically grounded.
– The thousand years is the “third watch,” the “day of the Lord,” the “times of restitution,” all beginning in 1874.

Final Affirmation:
– All scriptural witnesses (Moses, Jesus, Peter, John, Paul) agree on one 1,000-year period of Christ’s reign.
– The world is currently living in this period of restitution and judgment.
– The discourse ends with a strong affirmation: Amen.

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Key Bible Verses Mentioned:

Exodus 20:8-10 – Sabbath commandment: “Remember the Sabbath day, to keep it holy…Six days you shall labor and do all your work, but the seventh day is a Sabbath to the Lord your God.”
2 Thessalonians 2:15 – “Stand firm and hold to the traditions you were taught.”
Colossians 2:16-17 – “These are a shadow of the things to come, but the substance belongs to Christ.”
Mark 2:28 – “The Son of Man is Lord even of the Sabbath.”
Leviticus 25:8-10 – Jubilee year instructions: “You shall count seven sabbaths of years…then you shall sound the trumpet…Proclaim liberty throughout all the land.”
Acts 3:19-21 – “Times of refreshing…the period of restoration of all things.”
Psalm 90:1-4 – “For a thousand years in your sight are but as yesterday…”
Luke 12:38 – “Blessed are those servants whom the master finds awake…”
2 Peter 3:3-10 – Description of the last days and the 1,000-year “day of the Lord.”
Matthew 24:37-42 – “As in the days of Noah…be on guard.”
Revelation 20:1-15 – The 1,000-year reign, binding of Satan, first resurrection, final judgment.
Daniel 2:32-44 – Nebuchadnezzar’s statue vision and the stone kingdom.
Leviticus 26:18 – “I will punish you seven times for your sins.”
Luke 21:20-22 – Prophecy of Jerusalem’s desolation and the times of the Gentiles.
Revelation 11:15 – “The kingdom of the world has become the kingdom of our Lord and of his Christ.”
John 6:44,54 – “No one can come to me unless drawn by the Father…I will raise him up on the last day.”
Hosea 6:1-2 – “After two days he will revive us, on the third day he will raise us up.”

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Keywords and Themes:

– Divine Combination 6:1
– Six days labor, one day rest
– Creation week and Sabbath
– Jewish Sabbath and Jubilee year
– Antitypical Sabbath (1,000-year reign)
– Times of restitution/restoration
– Jesus’ invisible return in 1874
– Psalm 90 and 2 Peter 3: Chronological symbolism of days and years
– Revelation 20: Millennium, binding of Satan, first resurrection
– Daniel’s statue and stone kingdom prophecy
– Gentile lease and Israel’s punishment (7 times = 2520 years)
– Historical fulfillment: 1914 (end of Gentile rule over Jerusalem)
– Kingdom of God and Christ’s reign
– The Church’s reign with Christ (partial, not full 1,000 years)
– Judgment and destruction within the millennium, not before
– The seventh trumpet and the beginning of the kingdom
– The “third watch” as the millennium
– Biblical chronology and prophetic fulfillment

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This detailed summary captures the core teachings, scriptural references, prophetic interpretations, and chronological assertions of the discourse on the divine pattern 6:1 and the millennial reign of Christ.

Transcript

Greetings. My dear brothers and sisters in Christ. I bring loving greetings in the name of our Heavenly Father and our Rabbi, Lord Jesus Christ. I bring great love and greetings from my home, Ecclesia Vellore, which is in southern part of India. So the Day of Saints in Vello.

They send their loving greetings in Christ to you all, and it is a great joy for Sister Helen and I to meet you all together today in usa. It is with humility and joy that I join you today to share a few thoughts which I believe will deepen our appreciation of the Divine plan. Often God teaches us not only through words, but also through patterns, simple combinations that carry profound meaning. One such pattern is what I would like to reflect upon with you today.

Beloved brethren, today we will be considering a remarkable scriptural pattern, the divine combination of 6:1 and how it reveals God’s chronological plan and the reign of Christ. What comes to your mind when we see this combination of the number six one? I call this combination of six one the divine combination. Since this has been used by God in His plan in many aspects, it is not just a number, it carries profound meaning. Now, dear brethren, where does this combination of 6:1 first appear in the Scriptures?

If we turn to the very first page of the Bible, when God speaks of creation, we see that he works for six days and rests on the seventh. So here we notice the divine combination of six plus one which equals seven. We also refer to this as the creative week. From this it is clear that God intended us to recognize the idea of six periods of labor followed by one period of rest. God creates for six days and then he rests on the seventh day.

This is a pattern, a work, and then rest. God also added the concept of 6:1 in the Jewish law so that the Jewish people would know the significance of this combination and also help us realize its importance. They were instructed to work six days and rest the seventh. They were to work in their fields for six years and then rest for the seventh year. Dear brethren, why was this done?

The Jews knew why and in time, Christians understood it as well. Brother Russell refers to it as the venerable tradition. Yet it is a tradition founded on God’s biblical arrangement. It’s not a tradition in the way that men make traditions.

The lesson is that that mankind has to suffer for 6,000 years without relief under sin and death, and on the 70,000 year, God would send Messiah to remove the curse and give the people rest. This is one of the traditions that the Apostle Paul instruct us to keep. As we read in 2nd Thessalonians, chapter 2, verse 15. So then, brethren, stand firm and hold to the traditions which you were taught, whether by word of mouth or by letter from us.

Now, dear brethren, let us read about the 6:1 combination in the law covenant. We read from Exodus 28:10. 8. Remember the Sabbath day to keep it holy. Six days you shall labor and do all your work.

But the seventh day is a Sabbath of the Lord your God. In it you shall not do any work. You or your son, or your daughter, your male, your female servant, or your cattle, or your sojourner who stays with you. Here again we notice the divine pattern. Six days of labor, and then the seventh for rest.

But the Sabbath rest that the Jews observed was not the final reality. It was typical and prophetic, pointing toward the coming restitution of peace and blessing, and we can confirm this from the writings of Apostle Paul. In Colossians 2:16 it reads, Therefore no one is to act as your judge in regard to food or drink, or. Or in respect to a festival, or a new moon, or a Sabbath day.

And verse 17 says, Things which are mere shadow of what is to come, but the substance belongs to Christ. So we see, dear brethren, that the Jewish holy holidays and Sabbaths were shadows. The Sabbath day of Israel, with its duration of 24 hours, was a type. The Jewish Sabbath was typical of some higher blessing. Therefore, from the writings of Apostle Paul, we can conclude that there is indeed an antitype for the Sabbath day or the seventh day.

Now, if the Sabbath in the law was a shadow, we must ask, what is the antitype? And who is the Lord of that greater Sabbath? We read in Mark 2:28. So the son of man is Lord, even of the Sabbath. Now, dear brethren, does our Lord say here that he is the Lord of the typical Sabbath?

No. He is declaring that he is the Lord of the antitypical Sabbath. So what is the duration of this antitypical Sabbath? We know from the Epistle of Second Peter that for our Lord, one day is thousand years, and thousand years is one day. So our Lord is the Lord of the antitypical Sabbath.

And what does the word Lord signify? It means a ruler. Therefore, the Gospel of Mark shows us that our Lord is the ruler of thousand years, which is also known as the great antitypical Sabbath, the great seventh day of thousand years, the great antitypical Jubilee. We also read in Revelation chapter 26, that Jesus will reign for thousand years.

This thousand years in which Jesus reigns is the Sabbath day, the seventh day, and it is also known as the kingdom of Christ. We can separate this seventh creative day into two parts as six. One. The six here represents 6,000 years of sin and evil, and one here represents the thousand years of restoration. This thousand years is also known as the period of restoration.

So, dear brethren, in this discourse we are going to find out whether the times of restitution begin or not, whether the kingdom of Christ has begun or not, whether the Church will reign with Christ for a full thousand years or not, whether the complete thousand years will be a peaceable one, whether the elements of the second world will be destroyed before 1000 years, or or in the thousand years whether the seventh stage of the Church will be in the flesh when the thousand years begin, and whether the regathering of the nation of Israel will happen before the thousand years or in the thousand years. So, dear brethren, these are the questions before us, and in this discourse we’ll try to answer everything with the scriptures we read in Leviticus 25. 8. You are also to count off seven Sabbaths of years for yourself seven times seven years, so that you have the time of the seven Sabbaths of years, namely 49 years.

Then in verse 9, you shall then sound your rams on abroad. On the 10th day of the seventh month, on the day of atonement, you shall sound your horn all through the land, and in verse 10 we read, you shall thus consecrate the 50th year and proclaim your release through the land to all its inhabitants. It shall be a jubilee for you, and each of you shall return to his own property, and each of you shall return to his family. In type, the jubilee year is the period of restoration or restitution.

And as we already read in Colossians, the holy days in the law are the shadows of great things in the antity. So there must be a great antitype for this jubilee future in the law. Now we must find from the Scriptures when the antitypical jubilee will begin. There is only one Scripture evidence that specifically states when Jesus returns. Think about the importance of that particular Scripture, and that Scripture is Acts, chapter 3, verse 21.

We read in Acts chapter 3, verse 19 to 21. Therefore repent and return, so that your sins may be wiped away, in order that times of refreshing may come from the presence of the Lord, and that he may send Jesus the Christ appointed for you, whom heaven must receive until the period of restoration of all things about which God spoke by the mouth of his holy prophets from ancient time. From the verse in Acts 20, the third chapter, we can clearly discern the antitypical jubilee or the period of Restoration will begin when our Lord Jesus will return. Dear brethren, do we believe our Lord Jesus return? Yes.

I hope we all believe our Lord Jesus returned to Earth’s atmosphere in AD 1874. We know very well that there are many established scriptures to prove this particular date. Dear brethren, if we believe that our Lord Jesus returned, then there will be no way to believe that the antitypical jubilee has not begun. It is so simple, right? It is so clear that the second advent is specified as the times of restitution.

So we all know that as we read in Acts 3:21, heaven would no longer retain Jesus if we find the dead when heaven would no longer retain Jesus, we do find the date of the beginning of the true seventh millennium and it is AD 1874. We all clearly knew about the calculations of the jubilee that we do read from the writings of our beloved seventh angel, Brother Russell. So there are two ways to compute this. One is based on the type and another is based on the prophecy. Next, dear brethren, we try to figure out whether the complete thousand years will be a peaceable one, and whether the elements of the second world will be destroyed before the thousand years or in the thousand years.

And also whether the kingdom of Christ has begun or not. To understand this, we will now examine Psalm 90 and second Peter chapter three. The reason we are examining these chapters is because these are places in the Bible where the word thousand years appears. We Read in Psalms 91 A Prayer of Moses, the man of God. Lord, you have been our dwelling place in all generations.

Verse 2. Before the mountains were born, or you gave birth to the earth and the world, even from everlasting to everlasting, you are God. The first two verses of Psalm 90 shows us why we should trust the Holy Word. God is our sanctuary. No matter what age we live in, we cannot trust or learn anything from anywhere else.

There has never been another source of truth and there never will be except the holy Word of God. Again in Psalms 93 we read, you turn man back into dust and say, return, O children of men. Verse 3 tells the whole story of what sin has done to mankind. It is an actually an overview of 7,000 years in just few words. The words turned back into dust represent the mankind returned to the dust because of their sins.

But the word return reminds us that God will ultimately say to mankind to return to that form and condition as in the Garden of Eden. This is the promise of the restitution of all things which all the prophets spoke about. As we read in Acts chapter three, we cannot help but be amazed by a few words the Bible uses to express eternal truths, and in verse four we read for a thousand years in your sight, or like yesterday when it passes by, or as a watch in the night. In verse four it begins with the word for which is important for our discussion.

Verse 4 actually comments on verse 3. The two events of verse 3 are man’s fall and return. In verse 4, two 1000 year periods are depicted. The word is. Yesterday is shown as a thousand years.

And the words watch in the night also represent a thousand years. So yesterday is equivalent to first thousand year day. That is the period of man’s fall shown in verse three, and it is actually passed. Now the words watch in the night need more attention and they represent a thousand years.

This watch in the night is the equivalent of the time of return in verse three. So dear brethren, please remember, verse three had two events, the fall and man’s return. Verse four also has two events, Adam’s thousand year day and the thousand year watch when man’s return would begin and process, and we do not need to guess what is meant by the term watch. Why?

Because our Lord Jesus Christ used the same symbology in Luke 12:38. He probably must pick this term for this. From this very psalm we read in Luke 12:38, whether he comes in the second watch or even in the third and finds them so blessed are those slaves. Jesus says that his second advent would be either the second or third watch. Now when we consider the on the third day scriptures, the third day could parallel the seventh thousand year day.

If the first and second days parallel the fifth and the sixth thousand year days. Jesus spoke in the fifth thousand year days since Adam. So the seven thousand years, seventh thousand years, the millennium would be the third day from when he spoke so clearly. Jesus returns exactly at the juncture of second and third watch. In other words, he returns exactly at the point where the second watch ends and the third watch begins.

His second advent is specified as the times of the restitution. From the subject of the 90th song. It is inescapable from these texts that the third thousand years or the third watch is the times of the restitution, which is thus defined as a thousand years in length. Thus this 90th Psalm has linked Jesus second advent to the times of restitution. By the authority of this Psalm, it is 1874 that begins the thousand years known as the third watch.

Effectively, this psalm, along with the Luke and Acts, conclusively identifies the last thousand years as beginning in 1874. Now we read in second Peter chapter three, verse one. This is now beloved, the second letter I am writing to you in which I am stirring up your sincere mind by way of reminder. Verse 2 that you shall remember the words spoken beforehand by the holy prophets and the commandment of the Lord and Savior spoken by your apostles. Peter actually opens this letter by stating that everything he is about to write is from the prophets Jesus and Apostle Words in this Apostle Peter is going to mention a thousand years.

He links it with Jesus’s day, I.e. his second advent or last thousand years. Where did Apostle Peter get this? He got it from only two sources. The first one is Jesus told the apostles about the watch in the night concerning his second advent in Luke.

The second one is Psalms 90. Combine this prophetic element with the thousand years. Apostle Peter is not inventing something new. The Holy Spirit has enlightened his understanding and is going to give us more in depth. Look at what Psalms 90 and Jesus already taught and we read in 2nd Peter 3.

3. Know this first of all, that in the last days mockers will come with their mocking, following after their own lusts. Apostle Peter was aware that what he is going to say would be ridiculed by the marquess in the last days. He knows this because Jesus’s second presence, as it begins, will not be visible to the fleshly eye. People will say it’s still the same old ugly world.

Even though our day is unusual, the scoffers will hesitate to acknowledge its uniqueness, and in verse four we read and saying, where is the promise of his coming? For ever since the fathers fell asleep, all continues just as it was from the beginning of Creation According to Second Peter, verse 4, Jesus second coming, I.e. his presence, is the focus of Apostle Peter’s writings. In Acts chapter 3, Peter equated Jesus second presence with the times of restitution.

That is the very subject of Psalm 90. If we examine 2nd Peter chapter 3 and Psalm 90 carefully, it is difficult to miss that they are connected in Peter’s mind. We read in 2nd Peter3.5 for when they maintain this, it escapes their notice that by the word of God the heavens existed long ago, and the earth was formed out of water by unbi water, through which the world at that time was destroyed, being flooded with water, verse 7. But by his word the present heavens and earth are being reserved for fire kept for the day of judgment and destruction of ungodly men. In verses 5 to 7, Apostle Peter makes a few other observations.

Notice Peter’s source is authority, as he calls upon upon it in verse 5 by the word of God. This records the first two verses of the 90th Psalm as well as the Jesus’s lesson on the Amos Road it is not by eyesight that Jesus’s thousand year day will be recognized. It is by prophecy. In these verses, Apostle Peter wants to establish a type antitype relationship in our minds. He likely learned this relationship from Jesus’s words.

In Matthew chapter 24, verse 37 to 42 we read, for the coming of the Son of man will be just like the days of Noah. But as in the days before the flood, they were eating and drinking, marrying and giving in marriage until the day that Noah entered the ark, and they did not understand until the flood came and took them all away, so will be the Son of so will the coming of the Son of Man be. Then there will be two men in the field. One will be taken and one will be left. Two women will be grinding at the mill, one will be taken and one will be left.

Therefore be on the alert the for you do not know which day your Lord is coming. Here Apostle Peter wants us to know that the ignorance of prophetic fulfillment is not new. It was same in Noah’s day as it is to be in Jesus day. That is all that is our day. The world will be in ignorance, but the signs will be enlightened.

Again in verse seven we read, but by his word the present heavens and earth are being reserved for fire kept for the day of judgment and destruction of ungodly men. Apostle Peter uses the comparison to show that the day of Jesus presence would be characterized by fire, which means destruction. If this were literal fire, the scoffers could not miss it. But most Importantly, in verse 7 Apostle Peter introduces the word day. He will build on this particular word day.

Let us take a moment to scan the context. We will see this particular word day in verses 7, 8, 10, and 12 in second Peter the chapter and we will soon see that this word in Peter’s mind is the equivalent of the thousand years we first encountered in Psalms 19. In verse 7 he mentioned this day as the day of judgment. If we catch the connection in the context of Peter, the coming of verse four is accomplished. We know this that particular coming in Greek is ferocious.

So that is already accomplished and the day of judgment has begun. Even those coffers remain uneven. So let us carefully notice how Apostle Peter defines that day. The word day we read in Second Peter, chapter three, verse eight. But do not let this one fact escape your notice, beloved, that with the Lord one day is like a Thousand years and a thousand years like one day.

In verse 8, Peter uses the term day, and he wants to be certain that we do not miss that he is relying on Psalm 90 to define that day as a thousand years in length. Notice is emphasis. But do not let this one fact escape your notice. These are serious and important ones. Is very intense that we do not miss this.

And where did he get it? Psalm 90 was the only available source. Apostle Peter wants us to apply this jump of truth every time he mentions the word day. Dear brethren, can we possibly miss the parallel language in this verse compared to Psalm 90? Apostle Peter says, with the Lord, one day is as a thousand years.

Moses says, a thousand years in thy sight are like yesterday. Apostle Peter, as he promised, has brought this concept to our remembrance. We read in Second Peter, chapter three, verse nine. The Lord is not slow about his promise, as some count slowness, but his passion toward you, not wishing anyone to perish, but for all to come to repentance. It is assured to us that if saints remain in the flesh, once the thousand years of verses 7 and 8 have begun, they might jump to incorrect conclusions.

Verse 9 is Apostle Peter save God against such conclusions. In verse nine he says in effect here, brethren, the Lord will not alter his chronology. The day of judgment will begin on time. God keeps his promises, but because that day’s opening is not visible to the human eye, many will reckon that God has delayed that the promise of the presence, the beginning of the thousand year judgment day, has not happened. But even though it will have happened, God’s plans for the completion of his chest, the whole seventh stage of it, will still be going on.

He will, even though the day has begun, be patient toward us, not rushing our development, so that we can indeed be faithful. We read in Second Peter, chapter three, verse ten. But the day of the Lord will come like a thief, in which the heavens will pass away with your roar, and the elements will be destroyed with intense heat, and the earth and all its works will be burned up again. In verse 10, Apostle Peter cautions us against misunderstanding, but the day of the Lord will have come. Even though the church will not yet be complete, the day will have come.

He also gives the day an additional name, the day of the Lord. This clearly shows that Jesus’s assigned work period is a thousand years, no more, no less. Now, how does Apostle Peter characterize the qualities of this thousand year day? Of the seventh day? He says, in it all the religious heavens will be passing away nicely.

In it, the everyday elements of daily life will be eliminated because of great heat in it, the earth, which means society and its works, which means society’s objectives, will be destroyed, that is burned up. We now have a great knowledge regarding the thousand years of second Peter and consequently about the thousand year watch in the night of Psalm 90, from which Apostle Peter takes his cue. The first part of the thousand year is trouble. If any of us imagine the thousand years entirely as a peaceable kingdom, we have imagined it incorrectly. It should be clear by now that that the Peter’s thousand years and the final thousand years of Psalms 90 must be the same period.

And we know that it has two parts, first trouble and then peace. So, dear brethren, the complete thousand years will not be a peaceable one, and the elements of the second world will not be destroyed before the thousand years, because they are destroyed in the thousand years, and yes, the kingdom of Christ has begun in AD 1874. Now let us try to see what Apostles Paul says about this.

We read in First Thessalonians, chapter 5, verse 1 to 5. Now, as to the times and the epochs, brethren, you have no need of anything to be written to you, for you yourself know full well that the day of the Lord will come just like a thief in the night. While they are saying peace and safety, then destruction will come upon them suddenly, like labor pains upon your woman with child, and they will not escape. But you, brethren, are not in darkness that the day would overtake you like a thief for your for your all sons of light and sons of day. We are not of night nor of darkness.

So Apostle Paul says, the day of the Lord, that is a thousand years, will gradually and stealthily take the world unawares its dawning cannot be discerned with the natural light. If the second advent were to be an open outward manifestation, would not the world know of it just as soon as the saints, the watchers? Now let us confirm the same thought from another apostle, a beloved disciple of Jesus, Apostle John. In Revelation we read Revelation 20:11. Then I saw a great white throne, and him who sat upon it, from whose presence earth and heaven fled away, and no place was found for them.

In this Revelation text we see that Jesus returns. We see that Jesus returns and assumes his reign, that is his throne, before earth and heaven pass away. I repeat once again in this Revelation text we see that Jesus returns and assumes his reign before earth and heaven pass away. These two words, earth and heaven, represent the social order and the religious order that exists when Jesus returns and assumes his reign. They are not his social or religious orders.

They are the social and religious orders of the old world, with Jesus being replaced, and hence, as the Revelator proclaims, they flee away from Jesus ruin. The time between is written, and this peaceable part of the kingdom is when this fleeing occurs. Actually, we are living at that particular time period when this fleeing away occurring. But this revelation text does not mean. This revelation text does not mean earth and heaven fled away.

And then Jesus sits on a white throne. No, instead it shows that the old heaven and earth flee away in the presence of the white throne. That is the order. So, dear brethren, it is so clear from the scripture that the first part of the thousand year kingdom will not be a peaceable one, since the old heaven and the earth were destroyed in it, not before it. Now let us see the book of Daniel in which the dream of Nebuchadnezzar has been recorded.

We all know the vision very well. The king of Babylon saw a vision, and it is about the Gentile kingdoms and their overthrow by the Christ kingdom. Since we all clearly know about the details of these verses in Daniel, second chapter, I am not reading it entirely. We know the king saw a great statue in his dream. We read In Daniel chapter 2, verse 32, the head of the statue was made of fine gold, its breast and its arms of silver, its belly and its thigh of bronze, its legs of iron, its feet partly of iron and partly of clay.

In these verses we see the parts of a single great statue. The man’s empire is detailed as a succession of four parts from Nebuchadnezzar’s day to Christ’s kingdom. This oversimplification would make historians feel sick. We can see four metals of deteriorating monetary value representing four successive dominating ruling powers. Gold, silver, copper and iron.

Because the statue is in the form of a human, the two arms and two legs both conveniently show facts about the second and fourth empires. Medhopasia, even by its name, is represented as an amalgamation of two lands, hence the two arms. Rome, with its eventual division into Eastern and Western empires, is portrayed as having two legs. Feet of clay and iron represents a church state system. The central figure of the dream happens in verse 24.

You continued looking until a stone was cut without hands and it stuck the statue on its feet of iron and clay and crushed them. While Nebgot nature continued looking, no doubt in his proud admiration, a tragedy occurs in his viewpoint. A stone strikes the image on its feet of iron and clay. The action is specified to be aimed at iron and clay, that is state and church. This must be the central purpose or focus of this particular prophecy.

And it would be very difficult for any historically oriented person to deny that one of the lasting efforts of World War I was the death knell of the divine right of kings. Now, what is this stone? Several approaches to this question exist among the brethren. Perhaps the most important is Daniel’s own interpretation. We read in Daniel chapter 2, verse 43 and 44, and in that you saw the iron mixed with common clay.

They will combine with one another in the seed of men, but they will not adhere to one another, even as iron does not combine with pottery. Verse 44. 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.

Dear brethren, Prophet Daniel clearly explains what the stone is. He explains that before the smiting, the stone is the kingdom of the God of heaven, and Daniel pinpointed points its establishment in the text as in the days of those kings. These kings being none other than the ten toes before the 1914 iron clay separation. Now let us see the symbolic sequence from 1 to 4.

The sequence starts something like this. The kingdom that is the stone is established before it strikes, as we read in verse 44, it strikes specifically to crush and put an end to all these kingdoms. As we read in verse 44. It then grows until it fills the whole earth as a mountain. As we read in verse 35.

Its progressive growth is simultaneous with the progressive failing of the old structure until the day when not a trace of them will be found as we read in verse 35. But before we move further, we must be clear what this stone represents. This evidence should be sufficient to define the stone which strikes the the prophecy precludes the stone from being the completed Christ.

That is not the thought since the time of Babylon. This first prophetic vision in the book of Daniel has summarized how people have thought of their glorious governmental system. But the Gentile governments are not to be eternal. The God of Heaven has decreed its end in this vision. He details it so in 1874, when the toes of the feet are still here, meaning the kingdoms of Europe are still reigning at that time.

In 1874, he secretly sets up his kingdom that this kingdom was portrayed as a stone in honor of the one who is its administrator, that is a chief cornerstone of union edified by Jesus Christ. Having identified the stone as the kingdom of Christ established in 1874, we must now examine the prophetic timing that marks when Gentile dominion ends and this kingdom begins to act. This leads us to look into the seven times of Israel’s punishment. We read from Leviticus chapter 26, verse 18. If also after these things you do not obey me, then I will punish you seven times more for your sins.

God told Israel that he will punish them seven times if they disobey him. How long is seven times? The entire section of Leviticus 26 is based on the chronological lease given to four Gentile empires to keep their collective foot on Jerusalem until that lease expires. That is the core of your portion of Jesus’s prophecy. In Luke chapter 21 it is clear that this lease is parallel to the time of punishment for Israel.

The Gentiles are not the point of this prophecy. Even though the prophecy’s name is the time of the Gentiles, Israel is the point. The Gentiles are involved only because they enforce the punishment on Israel. Thus the lease for the Gentiles and the punishment for Israel are identical in length seven times. The word time in chronological prophecy is common.

Daniel chapter 7, verse 25 and 12 7. For example, prophecy a time, time, times and of your time. The same period occurs in Revelation 12:14. It is called 42 months in Revelation 11:2 and 1260 days in Revelation 11:3. In prophecy we know that a time is used synonymously with a year, but not a literal year.

It represents a symbolical year in which each day equals a literal year. Thus a time or your year is actually 360 years of time, a time times, that is two of them and of fear, time is therefore three and half prophetic years or 1260 literal years. Thus Revelation also calls it 1260 days or 42 months. All of these references are about three and a half times, but our Leviticus prophecy doubles that time to seven times. Since the three and half times are actually 1260 literal years.

But the seven times would be double the amount 2520 literal years. The information we have been given calculating the seven times of Israel’s special punishment is easy. Also easier now will be increased understanding of Jesus words in Luke chapter 21, verse 20 but when you see Jerusalem surrounded by armies, then recognize that her desolation is near. Verse 21. Then those who are in Judaiah must flee to the mountains, and those who are in the midst of the city must leave.

And those who are in the country must not enter the city verse 22 because these are your days of vengeance so that all things which are written will be fulfilled. Wow. To those who are pregnant and to those who are nursing babies in those days. For there will be a great distress upon the land and wrath to this people and they will fall by the edge of the sword and and will be led captive into all nations and Jerusalem will be trampled under food by the Gentiles until the times of the Gentiles are fulfilled. It was in 606 BC that Sakia’s crown was removed.

Thus 2520 years later, that is 7 times later. Bring us to the close of AD 1914. We have 606 years of BZ time plus 914 years of AD time for your total of 2520 years. All historians know the date of autumn of 1940 as the date the world changed. The First World War broke out.

Its historical implications were enormous. But our focus is on one specifically significant part of that event, that is its effect on Israel. We read in Revelation chapter 19, verse 12 his eyes are a flame of fire, and his and on his head are many diadems and he has a name written on him, which no one knows except himself. In Revelation chapter 19, verse 12, we find a reference to Jesus during the secret beginnings of his return to the age. Dear brethren, note that he wears on his head many crowns.

Jesus taking the rule of earth is a very complex process. That is, we read in Luke 19:12, so he said a nobleman went to a distant country to receive a kingdom for himself and then return. In the parable of Luke 19:12, Jesus portrays the time between his two advents as his going away to receive a kingdom for himself and then to return. So at a second advent he asked the kingdom he wears its all important crown. But prophecy wants us to understand that he will conquer as he establishes and expands that rulership until, in the words of Daniel, it becomes a great mountain and fills the whole earth.

It is because of this growing expansion that Jesus assumes the multiple crowns of Revelation 19. It was clear in Ezekiel 21:26 27 that the crown of Israel rests on no one’s head until it is given to him whose right it is. Since this restoration of Israel’s crown must manifestly await the end of the Gentile lease of seven times, it seems the accurate conclusion that Jesus assumed the crown as Israel’s king in 1914 and prompted removed the foot of the Gentiles of the land over which Jesus was then the new and rightful ruler. Dear brethren, in 1914 the Ottoman Empire disintegrated. Its foot was no longer on the Holy Land.

Soon after the 2520 years of the Gentile lease to have their foot on Jerusalem expired in 1914. The British General Allenby marched into Jerusalem to ensure that no other Gentile empire would again take over rulership. We might suppose that General Allenby was British and therefore assume that that British took over, but not so. That is not the case. The British were careful to specify that they were not taking over, but were merely saving as a protectorate over the Holy Land to be certain that no one else should take it over.

Before the war ended, lord Balfour in 1917 issued his famous declaration to define the British purpose. He published the acclaimed Balfour Declaration stating that His Majesty’s government viewed with favor the establishment of a homeland for Jewish people in the land of Palestine. The general food was gone. The invisible new king had maneuvered the workings of men and kingdoms to fulfill the words in Luke, in Leviticus, in Ezekiel and in the book of Daniel. So in 1914 that kingdom strikes the old order to destroy its pretensions of a connection with God, to undermine political stability from that point onward and to remove the Gentile foot of Jerusalem.

So dear brethren, it is so clear from the prophecy in Daniel that the full thousand years will not be a peaceable one, because in it the toes of the feet will be destroyed. Dear brethren, as we already saw on the third day Scriptures the third day would parallel the seventh thousand year day if the first and second is parallel the fifth and sixth thousand year days. We read in Hosea chapter six, verse one to two Come, let us return unto the Lord, for he hath torn and he will heal us he hath smitten, and he will bind us up. After two days will he revive us the third day he will rise us up, and we shall live in his sight. This is a direct Bible prophecy, not a type.

The smiting of Israel began in AD 33 on the 5,000 year day when Jesus said, you house is left unto you desolate. The balance of the fifth day on the 6,000 year day ended with the Lord’s return. Israel’s return to favor in 1878 is a sign of Christ’s presence. Israel was not only to be revived on the third or seventh thousand year day, but they were to be healed and live in God’s sight. At the least this includes their receiving the Holy Spirit, which is the work of the Mediterranean reign.

Sometimes revised chronology or new chronology wrongly applies the third day of OSIA 6 to 6000 year day, not the seventh, but actually OSHA 6 chapter verse 1 to 2 proves directly that Christ’s return and Israel’s healing and receiving the Holy spirit required the third day of OSHA 6 to be fulfilled on the 7,000 year day. Dear brethren, we are clearly witnessing the revival of the nation of Israel with our own eyes. It is so inescapable that we are living at the beginning of the thousand years. So now, finally, we will see whether the Church will reign with Christ a full thousand years or not, and will the Church be in the flesh when the thousand years begins or not?

This is the crucial part which we are going to discuss now and the famous scripture we read now, Revelation 24. 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 that 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 head, and they came to life and reigned with Christ for a thousand years. The rest of the dead did not come to life until the thousand years were completed.

This part is furious. As we know, this is the first resurrection. The thrones symbolize the authority of judgment, not just kingship. At times the millennial rule is shown by a single throne, as we just saw in Revelation chapter 20, verse 11, and in Revelation 3:21. At times here as well as in Matthew 28, for example, it is shown by multiple thrones.

But the concept is simple. There is only one rule, but shared by many in harmony. Souls in Revelation is a symbol for the remembered lives of saints who are in death. This also we read the same word souls in Revelation chapter 6, verse 9. Basically, souls is a symbol for the remembered lives of saints who are dead.

This is an important point and will help us to understand the end of verse four. The thrones we see are present as the thousand years begin in 1874. They are not yet actually occupied by new creatures. They are assigned to those who have made their calling and election show. Hence the souls are said to sit on these thrones and have the occupations as judges assigned to them.

Now let us skip the middle of the verse four temporarily, because those things basically describe the character of these words.

Now we read the Na Nas version. Actually Nas here excels then KJV in translation. Judgment was given to them, even the souls of those, and they came to life and reign. This is an accurate translation, and they lived and reigned as in KJV is not the thought.

This verse is actually talking about the first resurrection. These saints have been under the altar, as we read in Revelation chapter 6, verse 9. Since making their calling and election show they are dead in 1874 when the thousand year commands. But they do have these thrones of judgment promised to them and assigned to them. In 1878 they come to life and begin the reign with them.

This is the first resurrection. As we read in verse 5 without its purest part, thrones are assigned to the faithful dead. They come alive to inhabit them and reign with Christ. So this coming alive and reigning with them is the first resurrection. There is a special blessing for those in the first resurrection.

They are immortal. Death can never again be a threat to them. On top of this personal blessing, there is a collective blessing of being priests, mediators between fallen man and perfect God, and of reigning for the entire judgment period. The Personal Blessings of Note we should carefully note that there is a switch from the word he to day in KJV or one to day in NASB version. The personal blessing of immortality is to the one who has a part in the first resurrection.

The collective blessing is that they reign with Him. This is a vital part of understanding the reign for a thousand years. A personal thousand years is not guaranteed to any individual. Christ is guaranteed the thousand year reign. Those who arrive beyond the veil after the thousand years have begun reign with him who for whatever years are left, the body reigns.

The old period and individual does not end. These are the important proofs. Now we are going to see that the Church will not reign full thousand years with Christ. We are going to look into two important verses we read in John chapter 6, verse 44 no one can come to me unless the Father who sent me draws him, and I will raise him up on the last day, and in John 6:54 he who eats my flesh and drinks my blood as eternal life, and I will raise him upon the last day.

In these verses, our Lord Jesus is explicitly saying that he will raise the Church in the last day, which is the seventh thousand year. Dear brethren, if the Church’s resurrection begins in the thousand year kingdom, then how will it reign the full thousand years? It is impossible for the Church to reign full thousand years according to the Scriptures. We must next look at how Revelation 20 presents the thousand year reign. This Basically, now we are going to see a conceptual overview of the chapter.

Understanding the broader picture actually helps us easier to grasp the contents. Since the time of Brother Russell, many have struggled with interpreting the details of this particular chapter, often leading to mistaken conclusions. However, by grasping a few key points, these struggles can be resolved, making the details fall into place more naturally. At this point, it helps us to step back and view Revelation 20 as Apostle John presents it section by section. So in Revelation, the I saw markers are very important.

Our Lord guided Apostle John to divide Revelation into sections using specific markers and I saw and I looked and I heard or I heard. These markers indicate when a new or a more focused perspective should be taken. Revelation chapter 20 includes four instances of ANAISA. It’s a mistake to treat the chapter as a one continuous narrative. Instead, each section should be considered separately for its distinct purpose.

So let’s see how it has been sectioned so verse from verses 1 to 3 this section discussed the restraint and subsequent powerlessness imposed by the new king on Saturn’s kingdom during the millennium. This restraint is described as a process. Verses 4 to 10 is another section. This section describes the establishment of Christ’s kingdom, which replaces Saturn’s kingdom during the millennium. It also mentions an attempt to re establishes Saturn’s influence after the millennium, that is in the little season, verse 11.

This is a separate section. This verse emphasizes one main key point, that is the mediation for the judgment of individuals cannot begin until the old heaven and earth have completely disappeared. Judgment would otherwise be flawed. The removal of the old order is a part of thousand years mentioned in the previous two sections, and the final section is verse 12 to 15. That is after the old heaven and earth have fled away, the mediation or the peaceable part of the kingdom and the judgment of individuals will acquire.

This judgment will also not last thousand years. So this entire chapter is logically structured, covering first the removal first the removal of older rulership, next the establishment of new rulership, next the necessity of both before individual restitution can begin, and personal restitution the fourth. So this is the beautiful sequence of this particular chapter. Many have mistakenly based their understanding of the thousand years solely based on Revelation 20. However, a good Bible student and a good Bible study must include other two biblical references to a thousand years found in Psalm 90 and 2nd Peter chapter 3.

Ignoring these sources makes understanding Revelation 20 impossible because 2nd Peter chapter 3 clearly states that thousand years of the day of the Lord includes the trouble that removes Saturn’s kingdom. This is crucial for interpreting Revelation 20. The thousand years described cannot all be the peaceable kingdom. Therefore, the events in Revelation 21:3 are part of the thousand years, and the events in verses 4 to 10 also begin before the trouble is over and even before the church is complete. Psalms 90 offer less detail, but it still provides valuable insights.

Studying the entire psalm can enhance our understanding, though here we focus on one key point. Psalms 94 refers to the thousand years of Adam’s day, but also describes a thousand years as watch in the night. Jesus uses this symbolism to teach us that his written occurs at the juncture of second and third watches, which includes the breaking up of Saturn’s kingdom that is the very subject of Revelation chapter 20, verse one to three. These watches actually correspond to thousand year periods within the seventh creativity. Jesus was born in fifth millennium after Adam and the seventh millennium beginning 1874, which is the third watch.

Jesus returned at this juncture of the second and third watch as described in Revelation chapter 20, verse 1, to bind the set. The thousand years mentioned in all these texts are literal. When it says a thousand years, it means exactly that. Revelation 20 is no exception. However, we now need to consider the relationship between this period and Christ’s reign.

There is a key text not mentioning a thousand years, but that is critical for understanding the entire subject of Jesus’s reign because it provides stability to the concept. Since the thousand Years of Revelation 20 are synonymous with Jesus’s reign, pinpointing either one will define the same period. In Revelation chapter 11, verse 15 to 19, we hear the report of the seventh trumpet. It may surprise us that even though Brother Russell, the seventh trumpeter, gave many messages, the summary of the seventh trumpet gives only one. The kingdom, reign or sovereignty of Jehovah and his Christ begins when the seventh trumpet sounds in 1874.

We cannot help but notice the description of what happens when this reign begins is nearly all about trouble. In other words, the thousand years in Second Peter, the thousand years of binding and reigning in Revelation and the time of the seventh trumpet are all about beginning of Jesus reign. A reign consists of two parts trouble, that is removing the old heaven and earth, followed by blessings, that is restoring individuals to perfection. Neither part last exactly thousand years, but together they span a total of thousand years. Now we come to another key symbol.

Revelation 20, the dragon. Revelation chapter 20 partly focuses on the binding and suppression of the dragon in verse 2. This is the revelation 20 dragon is not the personal devil, but represents the civil power. The same dragon mentioned in Revelation chapter 16, verse 13, and in Revelation chapter 12 it actually symbolizes Saturn’s 6,000 year old mountain which Jesus intends to destroy.

For example, in Revelation 16:13 the dragon beast and the false prophet are depicted. The two religious entities are destroyed in Revelation chapter 19, verse 20. But the civil social economic factor, that is the dragon is not destroyed until the end of the little season. So that is the beautiful flow. In Revelation 19:20, both beast and false prophet has been thrown in the lake of Fire, that is they have been the old system has been destroyed into the second death, which means not the peoples but the systems.

What about the remaining one, the civil factor that pops up again in the little season? So in summary, Revelation 20 is not about the binding of the personal devil because Jesus addressed that separately, but it is about the binding of Saturn’s kingdom mountain. While the personal devil operates behind the scenes. Revelation Chapter 20 Focus on the suppression of the old power structure. Without addressing this distinction, Revelation 20 will not make sense.

20 to fully understand verses 1 to 3 in Revelation chapter 20, we must clarify one final element. Jesus is depicted with two tools, a chain and a key used in the suppression of Saturn’s mountain. These are not the same, and the casual use of the term the binding of Saturn often leads to confusion. The chain represents the accumulated truths now shining on the old world, exposing its weakness, errors, lies, flaws, and inadequacies. Jesus used this chain to restrain the influences of the old order, a process that has been going since it’s written.

Verse 3 in Revelation chapter 20, however, addresses a different subject. It is about casting the old mountain into the bottomless pit. The bottomless pit refers to the powerless condition. Because Jesus holds the key to this pit, he intends to release this powerlessness after the millennium, that is during the little season. Thus, while the truth that is the chain will gradually bind error throughout the thousand years, all of Saturn’s kingdom ability to function will be confined to bottomlessness during the peaceable part of Christ’s kingdom, that is after the great time of trouble is over.

The subject of the binding of Saturn has been misunderstood and distorted over the years, leading to an extreme misinterpretation of Revelation chapter 22. Finally, we must be precise about the phrase with him in the thousand year Reign. In the second section of the chapter Revelation chapter 20, I.e. verses 4 to 10, we see that saints reign with Christ, I.e. with Jesus for thousand years.

The point is that he is the one who reigns for a thousand years. As seen is the as we seen in the seventh trumpet message, Psalm 90 and Second Peter both confirm that the thousand year Reign began in 1874, and it is certain that no saints reigns for a full thousand years. The first saints joined Jesus in his reign starting in 1878. To be clear, the saints reign with Jesus. Jesus reigns for a thousand years and they reign with him during this period.

There is no other interpretation if we want to remain consistent with the scriptural proofs provided by David, Apostle Peter, and Apostle John. Revelation chapter 20 does not state that saints reign for a thousand years with him, but rather that they reign with him during his thousand years reign. Now let us hear the report of the seventh trumpet which anchors the beginning of this reign. We read in Revelation 11:15. Then the seventh angel sounded and there were loud voices in heaven saying, the kingdom of the world has become the kingdom of our Lord and of his Christ, and he will reign forever and ever.

Our dear brother Charles states, Russell is the seventh messenger to the church and the blower of the seventh trumpet. It is no accident that the subtitle of Brother Russell’s journal was here Herald of Christ’s Presence. The historical record of Pastor Russell’s ministry is truly astounding. Like all good trumpets, his message was heard over a great distance, virtually all over the face of the earth in his day. It is likely that no religious leader was better known.

While the world as of old did not follow his leadings, even though they were fascinated with them, many did. They spoke openly, widely and forcefully in support of his presentation. Hence we have the statement that there arose loud voices in heaven along with the brother Rizal. Dear brethren, are we those loud voices even today? That’s pretty important that we should consider, that is in the religious world.

In supporting of what they were learning, these loud voices, I.e. saints, along with the trumpet, set they the kingdom, the rule or sovereignty of the world, as became the kingdom of our Lord, that is Jehovah, and of his Christ head and body. This is the primary message of the seventh trumpet. Whatever else we might have learned from the laudation messenger, the point of the scripture is clear. The rain began was the message for Laodicea.

Indeed, if the rain did not begin when the trumpet sounded, then the trumpeter is in fact a liar, and so would be the testimony of the 24 elders in the next two verses. This possibility is actually an impossibility, and mainly in this world. The KJV is in this verse. The KJV is inaccurate here. Kingdom should be singular.

The Lord does not adopt the kingdoms of this world into his own. He abolishes them and places his own role in that state. We note that the kingdom becomes the kingdom of two entities, Jehovah and of His Christ. The Christ reigns only a thousand years. Jehovah’s reign is perpetual forever and ever.

Thus when this verse says he will reign forever and ever, there are no longer two entities. He is singular. He here refers to Jehovah, whose reign begins with a temporary delegating of his power to Messiah, a delegation which will end once all things are subdued. As we read in 1 Corinthians 15. But Jehovah’s kingdom, having begun through Christ in 1874, had no end, as Daniel 7:27 shows.

The chart of the ages pictures this very well. The third dispensation, unlike its two predecessors, does not have its arc ending. It points forward into the eternal future. The Messianic age ends, the kingdom does not. So it is clear from the Scripture.

It is so it is, dear brethren. So it is so clear from the Scripture that the seventh stage of the Church begins exactly when the kingdom of Christ begins. Therefore, when the thousand years reign began, the seventh stage of the Church was still in the flesh. Even though many of us have might have passionate viewpoints on these matters, the simple testimonies of Scriptures make it nearly inconceivable that that any thousand years other than which began in 1874, is meant by Moses, by Peter, Peter, and by John. After seeing all these points, we can now look at the simple drawing and ask ourselves, how long is this period?

Most of us would answer, 7,000 years. But how do we know that there is only one scriptural answer? We know the length of the last part. Therefore we can know the length of the whole picture. So how do we know the length of the seventh bar?

We may not have carefully examined this question, but the truth is we only know it because of Revelation 20. If Revelation 20 does not begin in 1874, then we have no chronological anchor. But Russell, in teaching us chronology, looked for the end of 6,000 years from Adam’s fall because he knew that Christ’s sabbath of healing would be 1000 years long. Therefore, what week of sin and death must have been 6,000 years long? He calls it the venerable tradition.

It is venerable, worthy of respect, because it is not merely tradition, but rooted in biblical types and prophecies. The 6:1 pattern is Bible standard for chronology. It is no accident that genealogy and history place 1872 as the end of 6,000 years from man’s creation. It is no accident that prophecy places 1874 as being 6000 years from man’s fall. But those numbers are useless and erroneous.

If the reign of Christ does not begin in 1874, if the seventh period does not begin, if the seventh period does not Begin where the previous six end, then something is terribly wrong. Men and even brethren may look at 1874 and say, as Apostle Peter predicted, where is the fulfillment? But if the millennium of Revelation 20 is yet future, then the venerable tradition is false. But we know, adding up 6,000 years from Adam become meaningless, and the entire question of biblical chronology becomes meaningless. So, dear brethren, let us gather this witness together and conclude the testimonies of Moses, Jesus, our Lord, Jesus Christ, Apostle Peter and Apostle John, and Apostle Paul says there is one period a thousand years length, which is the third watch, which is also known as the times of restitution, the day of judgment, the day of the Lord and the day of God, and the reign of Christ, and we are in it.

Amen.

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