Christ’s Rule, the Saints, and Sacrifices in the Millennium
Question
Will Jesus rule directly over the Gentile nations during his thousand-year reign? Will the saints co-govern and judge the nations especially regarding how those nations treated them during the great tribulation? Could millennial sacrifices atone for sins committed by saints who remain in mortal bodies and by their descendants?
Originally published in Vol. 1, Number 9, September 2026, Ask The Theologian Journal.
Answer
The questions concern the nature of Christ’s rule in the millennium, the role of the saints, and the function of millennial sacrifices.
Christ’s rule over the nations
Revelation presents Jesus as “King of kings, and Lord of lords” (Revelation 19:16; cf. Revelation 17:14). This title indicates universal sovereignty over all earthly rulers. Psalm 72, a messianic psalm, says:
“He shall have dominion also from sea to sea, and from the river unto the ends of the earth. They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust. The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts. Yea, all kings shall fall down before him: all nations shall serve him.’’
Here, Messiah’s dominion is global, yet there are still “kings” who bring tribute. His rule is direct in the sense of supreme authority and control, but it appears mediated through subordinate rulers.
Isaiah 60 likewise pictures Gentiles and their kings coming to Israel’s light (Isaiah 60:3–4), and Daniel 7:13–14 speaks of the Son of man receiving “dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him.” He possesses an everlasting kingdom, but the text allows for ongoing national structures under his supremacy.
It is therefore reasonable to say that Jesus rules all nations as sovereign King, while ordinary governmental administration among the Gentiles is carried out through lesser rulers under his authority.
The saints co-governing and judging the nations
Daniel 7 emphasizes the role of the “saints of the most High”:
“But the saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever’’ (Daniel 7:18).
“Until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom’’ (Daniel 7:22).
“And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him’’ (Daniel 7:27).
These passages show that the saints—particularly Israel’s faithful—receive and possess the kingdom, and that “judgment was given” to them. This implies a role in ruling and adjudicating, including in relation to the nations that opposed them.
Other texts point in the same direction. The apostles are promised thrones judging the twelve tribes of Israel. The connection between judgment of the nations and their treatment of Israel during the tribulation fits with the principle expressed elsewhere: what is done to Messiah’s brethren is reckoned as done to him.
Thus, during the millennium, the saints do indeed co-govern under Christ and exercise judgment, especially in connection with how nations treated them in the time of tribulation.
The function of millennial sacrifices
Ezekiel 40–48 describes in detail a future temple and sacrificial system in a context that best fits the millennial kingdom. These sacrifices are not presented as mere memorials, but as having real ritual efficacy.
Ezekiel 43:18–27 gives ordinances for the altar:
“These are the ordinances of the altar in the day when they shall make it, to offer burnt offerings thereon, and to sprinkle blood thereon. And thou shalt give to the priests the Levites that be of the seed of Zadok…a young bullock for a sin offering…Thus shalt thou cleanse and purge it…On the second day thou shalt offer a kid of the goats without blemish for a sin offering…Seven days shalt thou prepare every day a goat for a sin offering…When these days are expired, it shall be, that upon the eighth day, and so forward, the priests shall make your burnt offerings upon the altar, and your peace offerings; and I will accept you, saith the Lord God.’’
The language of cleansing, purging, and God’s explicit statement “I will accept you” tie acceptance to the offerings.
Ezekiel 45:17–20 adds:
“And it shall be the prince’s part to give burnt offerings, and meat offerings, and drink offerings, in the feasts, and in the new moons, and in the sabbaths, in all solemnities of the house of Israel: he shall prepare the sin offering, and the meat offering, and the burnt offering, and the peace offerings, to make reconciliation for the house of Israel…So shall ye reconcile the house.’’
Here sacrifices are said “to make reconciliation for the house of Israel” and “to reconcile the house.” This indicates that, in the millennial context, animal sacrifices perform a God-ordained ritual function related to cleansing and reconciliation for Israel in the flesh.
These passages cannot be reduced to mere symbolic memorials without doing violence to the explicit terms “sin offering,” “cleanse,” “purge,” “reconcile,” and “I will accept you.” The better conclusion is that in the millennial kingdom, with Israel restored and living under the new covenant promises in a renewed temple system, sacrifices function in relation to ritual purification and reconciliation for Israel as a nation living in mortal bodies.
Relation to sins of mortals and their descendants
During the millennium, there will be mortals—Israelites and Gentiles—who live, marry, and have descendants. Though Satan is bound and righteousness characterizes the kingdom, sin has not been entirely eradicated from human nature in those who are not yet glorified.
The sacrificial system described by Ezekiel operates in that setting. It concerns “the house of Israel” in its national life before God. These sacrifices, as presented, are connected with cleansing, reconciliation, and acceptance within that covenantal framework. They do not compete with or supplement the once-for-all sufficiency of Christ’s cross for eternal salvation, but they do serve a real, God-appointed role in the ceremonial and national life of Israel in the kingdom age.
In that sense, millennial sacrifices are efficacious within their appointed sphere for those in mortal bodies—addressing ritual impurity and providing reconciliation for the house of Israel as they live under the messianic reign.