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End Times Prophecy
Lecture 10: The Millennium
Rev. 20:1-7 refers to the 1000 year reign of Christ. It is called “the millennium” because“millennium” means “one thousand years”. The phrase “a / the thousand years” is used 6 times in this passage. –
Rev. 20:1-7 “And I saw an angel coming down out of heaven, having the key to the Abyss
and holding in his hand a great chain. 2 He seized the dragon, that ancient serpent, who
is the devil, or Satan, and bound him for a thousand years. 3 He threw him into the
Abyss, and locked and sealed it over him, to keep him from deceiving the nations
anymore until the thousand years were ended. After that, he must be set free for a short time. 4 I saw thrones on which were seated those who had been given authority to judge. And I saw the souls of those who had been beheaded because of their testimony for Jesus and because of the word of God. They had not worshipped the beast or his image and had not received his mark on their foreheads or their hands. They came to life and reigned with Christ for a thousand years. 5 (The rest of the dead did not come to life until the thousand years were ended.) This is the first resurrection. 6 Blessed and holy are those who have part in the first resurrection. The second death has no power over them, but they will be priests of God and of Christ and will reign with him for a thousand years.7 When the thousand years are over, Satan will be released from his prison.”
The Basic Details in Rev. 20:1-7
Satan is locked up in the bottomless pit for a thousand years (vv.2-3)
Those raised in the first resurrection reign with Christ (vv.4, 6)
The first resurrection precedes the millennium (v.4)
The second death cannot touch those raised in the first resurrection (v.6)
The second resurrection does not take place till the end of the millennium (v.5)
Satan will be loosed for a while after the 1000 years reign of Christ (v.7)
Understanding Rev. 20:1-7
This passage refers to Jesus coming back to rule on earth for 1000 years with the
Church while Satan is locked up in the “Abyss” or “bottomless pit”, which is the deepest
part of hell. But most evangelical Christians take the “thousand years” figuratively as
referring to Christ reigning in heaven throughout the present church age for an
unspecified length of time. This Allegorical view of the millennium has been the
understanding of the Church for most of its existence, but there are those who take the
phrase literally as referring to Christ reigning on earth for an actual 1000 years, and this
takes place at the end of the present church age. This was the understanding which was
unanimous throughout the Church in the early centuries, including those who knew the
apostle John personally, such as the bishops Papias and Polycarp in the second
century. Belief in the reign of Jesus on earth was more or less universally accepted
among Christians from the time of the writing of the Book of Revelation until the time
Augustine in the 5th century.
The concept of a literal millennium is essentially Hebrew in character. That is why the disciples asked Jesus when the earthly Kingdom would come (Acts 1:6). Jesus did not reject this concept but rather confirmed it when He said “It is not for you to know the times or dates the Father has set by his own authority” (v.7), and yet the majority of Christians say that the disciples were mistaken in looking for an earthly Kingdom. In that
case Jesus was mistaken as well! The origin of the Church’s changed understanding of the millennium goes back to the introduction of Greek ideas: the preference for a spiritual rather than a material understanding of the afterlife.
The person who most influenced the Church towards an allegorical view of the millennium was Augustine; so much so that a council of Bishops at Ephesus in AD 431 condemned a literal millennium as heresy. The Church for the most part has followed this line ever since.
Those opposed to a literal and earthly understanding of the millennium say that Rev. Ch. 20 is the only place in the Bible which mentions it. They say it is meant to be understood symbolically because so much in the Book of Revelation is of a symbolic nature. Those however, who take the thousand years literally ask, How many times does God have to
say something before we believe it? In this passage the “one thousand years” is found six times. They argue that while it is true that there is a lot of symbolic material in Revelation the language in this passage is straightforward and reads as though factual and not symbolic.
The fact is that besides the clear statement about the 1000 year reign of Christ on earth in Rev. 20:1-7, there are a number of supporting references in the New Testament. To quote a few of them, the redeemed will “reign on the earth” (Rev. 5:10). The “kingdoms of the world” will become the “kingdoms of Christ” (Rev. 11:15). Paul writes of the “reign” of
Christ preceding “the end” (1 Cor. 15:25, 26). This makes no sense unless Paul is talking about the millennial reign of Christ when He will destroy all earthly powers. And Paul implies the resurrection of Christians before the rest of mankind when he says in Greek, “the resurrection out from the dead”, or “out from among the dead” in Phil. 3:11. The same Greek phrase is used of the resurrection of Jesus in Acts 4:2. Jesus was not simply raised “from the dead” but “out from among the dead”. This phrase, when used of Christians, implies that there are to be two resurrections. The first is “the resurrection of the righteous” (Lk. 14:14), a statement which confirms that Jesus believed in the “righteous” being raised first. He also clearly believed in a future earthly kingdom, in which “the meek…will inherit the earth” (Mt. 5:5).
All this is denied by those many believers who say that the millennium is Christ’s present reign in heaven. They say this is confirmed in Jesus’ statement, “My kingdom is not of this world” (Jn. 18:36). In reply it may be said that Jesus was talking about the origin of His Kingdom, not where it would be exercised. This understanding is required to make sense
of the many references elsewhere to an earthly Kingdom. Belief in two resurrections is also denied. It is said that when Christ comes again it will be to raise up believers and unbelievers at the same time. It is maintained that the Scriptures support only one resurrection and contradict the belief in two resurrections. For example, the Parable of the Sheep and the Goats in Mt. Ch. 25 is implying that believers and unbelievers are all judged at the same time. But sometimes Jesus compresses separate events in His statements so that they appear as though they were one event, as when He condensed the fall of Jerusalem in AD 70 with the events just prior to His return. Belief in one resurrection followed immediately by one judgment is also a denial of Christ’s future earthly Kingdom.
The Three Main Views about the Millennium
There are three main views about the Millennium. They are called Amillennialism,
Postmillennialism and Premillennialism. Each of these three views divide into two forms
and so in effect we have six views –
1.
Sceptical Amillennialism
The word “amillennium” means “no millennium”, and Sceptical millennialists do not believe in a millennial reign of Christ in any real sense. They are liberal in their interpretation of the Bible. They believe that human reason must decide what can be accepted in the Bible and what cannot. This is essentially an anti-supernatural view of the
Bible, and so Rev. Ch. 20 can be entirely dismissed along with most of the Book of Revelation – and most, if not all, that is supernatural in the Bible generally. They have no great interest in a future Kingdom of God but only in the here-and-now. This gave birth to the social Gospel. The “kingdom” is to do with improving conditions in this world now.
2.
Mythical Amillennialism
Since the word “Amillennialism” means “no millennium” those who accept this view do not believe in a literal 1000 years reign of Jesus, the number being regarded as symbolic of the whole church age. In this sense the “thousand years” is mythical. This means that there is a certain kind of link between Mythical Amillennialism, which is the view held by
so many Evangelicals, and the previous view held by Liberals. Evangelical Christians do not, of course, dismiss the Book of Revelation, but both they and the Liberals tend to neglect it. They see no need to wrestle with the difficulties which the Book presents. All the major Protestant Reformers (Luther, Calvin and Zwingli) had a low view of the Book.
Also both groups fail to take the reign of Christ seriously. The liberals spiritualise it away by saying that Christ reigns only in the sense that His followers continue His good work on earth now, while many evangelicals relegate Christ’s reign to a reign in heaven alone. In both cases there is no reign of Christ on earth. Both groups emphasise the need for love.
The Evangelicals put more emphasis on faith, but little on the future hope apart from a vague belief in eternal life in heaven. Amillennialists believe in a spiritual reign of Christ in heaven, and not a literal reign of Christ on earth. Like Postmillennialists they believe that Christ will return at the end of His heavenly reign. Both spiritualise the Scriptures.
As with Postmillennialists, most evangelical Christians believe that the Old Testament prophecies relating to the future of Israel are fulfilled in the Christian Church, and so the Church replaces Israel in the Old Testament Scriptures. This view is sometimes known as Replacement Theology.
Since the millennium is found only in Rev. Ch. 20 it is argued that it should be interpreted symbolically, especially as the Book of Revelation is full of symbols. The “first resurrection” (v.5) is not physical but spiritual and is the new birth.
This view has to be maintained in order to keep the belief in Christ’s reign as heavenly rather than earthly. A spiritual first ‘resurrection’ is also necessary in order to maintain only one physical resurrection and one judgment. But if the word “resurrection” is to be taken metaphorically it is the only place in the New Testament it is so used rather than as a physical rising from the dead. This mythical view of the Millennium is preferable to the liberal view. The many Evangelicals who believe in a mythical understanding of the millennium do at least try to make something of Rev. 20:1-7, but it does not take straightforward language seriously.
The millennium is said to be symbolic of the whole church age, from the resurrection of Christ until His return. During this period Christ reigns in heaven. Acts 2:30-35 is quoted –
“Brothers, I can tell you confidently that the patriarch David died and was buried, and his tomb is here to this day. 30 But he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his throne. 31 Seeing what was ahead, he spoke of the resurrection of the Christ, that he was not abandoned to the grave,
nor did his body see decay.” This is hardly a reference to Christ reigning in heaven since David’s throne was on earth.
Since the Kingdom of God is thought of as spiritual and heavenly, not political and earthly, Satan is bound in this present age. Mt. 12:28,29 is used to support this, where Jesus says
–“But if I drive out demons by the Spirit of God, then the Kingdom of God has come upon you. Or again, how can anyone enter a strong man’s house and carry off his possessions unless he first ties up the strong man? Then he can rob his house.
If, however, Satan is bound in this present age what are we to make of the present evil condition of the world, which are getting worse? But the fact is that this Scripture refers to Jesus’ ministry of bringing the Kingdom to the hearts of believers in this present age and to casting out evil spirits in this age. It has nothing to do with His end-times millennial reign.
Amillennialists share the same view as Postmillennialists with regard to the Great Tribulation as taking place immediately prior to the Second Coming of Jesus, rather than happening now. The parallels which exist between Amillennialism and Postmillennialism show that the former is really a modified form of the latter.
Lecture 10: The Millennium
Rev. 20:1-7 refers to the 1000 year reign of Christ. It is called “the millennium” because“millennium” means “one thousand years”. The phrase “a / the thousand years” is used 6 times in this passage. –
Rev. 20:1-7 “And I saw an angel coming down out of heaven, having the key to the Abyss
and holding in his hand a great chain. 2 He seized the dragon, that ancient serpent, who
is the devil, or Satan, and bound him for a thousand years. 3 He threw him into the
Abyss, and locked and sealed it over him, to keep him from deceiving the nations
anymore until the thousand years were ended. After that, he must be set free for a short time. 4 I saw thrones on which were seated those who had been given authority to judge. And I saw the souls of those who had been beheaded because of their testimony for Jesus and because of the word of God. They had not worshipped the beast or his image and had not received his mark on their foreheads or their hands. They came to life and reigned with Christ for a thousand years. 5 (The rest of the dead did not come to life until the thousand years were ended.) This is the first resurrection. 6 Blessed and holy are those who have part in the first resurrection. The second death has no power over them, but they will be priests of God and of Christ and will reign with him for a thousand years.7 When the thousand years are over, Satan will be released from his prison.”
The Basic Details in Rev. 20:1-7
Satan is locked up in the bottomless pit for a thousand years (vv.2-3)
Those raised in the first resurrection reign with Christ (vv.4, 6)
The first resurrection precedes the millennium (v.4)
The second death cannot touch those raised in the first resurrection (v.6)
The second resurrection does not take place till the end of the millennium (v.5)
Satan will be loosed for a while after the 1000 years reign of Christ (v.7)
Understanding Rev. 20:1-7
This passage refers to Jesus coming back to rule on earth for 1000 years with the
Church while Satan is locked up in the “Abyss” or “bottomless pit”, which is the deepest
part of hell. But most evangelical Christians take the “thousand years” figuratively as
referring to Christ reigning in heaven throughout the present church age for an
unspecified length of time. This Allegorical view of the millennium has been the
understanding of the Church for most of its existence, but there are those who take the
phrase literally as referring to Christ reigning on earth for an actual 1000 years, and this
takes place at the end of the present church age. This was the understanding which was
unanimous throughout the Church in the early centuries, including those who knew the
apostle John personally, such as the bishops Papias and Polycarp in the second
century. Belief in the reign of Jesus on earth was more or less universally accepted
among Christians from the time of the writing of the Book of Revelation until the time
Augustine in the 5th century.
The concept of a literal millennium is essentially Hebrew in character. That is why the disciples asked Jesus when the earthly Kingdom would come (Acts 1:6). Jesus did not reject this concept but rather confirmed it when He said “It is not for you to know the times or dates the Father has set by his own authority” (v.7), and yet the majority of Christians say that the disciples were mistaken in looking for an earthly Kingdom. In that
case Jesus was mistaken as well! The origin of the Church’s changed understanding of the millennium goes back to the introduction of Greek ideas: the preference for a spiritual rather than a material understanding of the afterlife.
The person who most influenced the Church towards an allegorical view of the millennium was Augustine; so much so that a council of Bishops at Ephesus in AD 431 condemned a literal millennium as heresy. The Church for the most part has followed this line ever since.
Those opposed to a literal and earthly understanding of the millennium say that Rev. Ch. 20 is the only place in the Bible which mentions it. They say it is meant to be understood symbolically because so much in the Book of Revelation is of a symbolic nature. Those however, who take the thousand years literally ask, How many times does God have to
say something before we believe it? In this passage the “one thousand years” is found six times. They argue that while it is true that there is a lot of symbolic material in Revelation the language in this passage is straightforward and reads as though factual and not symbolic.
The fact is that besides the clear statement about the 1000 year reign of Christ on earth in Rev. 20:1-7, there are a number of supporting references in the New Testament. To quote a few of them, the redeemed will “reign on the earth” (Rev. 5:10). The “kingdoms of the world” will become the “kingdoms of Christ” (Rev. 11:15). Paul writes of the “reign” of
Christ preceding “the end” (1 Cor. 15:25, 26). This makes no sense unless Paul is talking about the millennial reign of Christ when He will destroy all earthly powers. And Paul implies the resurrection of Christians before the rest of mankind when he says in Greek, “the resurrection out from the dead”, or “out from among the dead” in Phil. 3:11. The same Greek phrase is used of the resurrection of Jesus in Acts 4:2. Jesus was not simply raised “from the dead” but “out from among the dead”. This phrase, when used of Christians, implies that there are to be two resurrections. The first is “the resurrection of the righteous” (Lk. 14:14), a statement which confirms that Jesus believed in the “righteous” being raised first. He also clearly believed in a future earthly kingdom, in which “the meek…will inherit the earth” (Mt. 5:5).
All this is denied by those many believers who say that the millennium is Christ’s present reign in heaven. They say this is confirmed in Jesus’ statement, “My kingdom is not of this world” (Jn. 18:36). In reply it may be said that Jesus was talking about the origin of His Kingdom, not where it would be exercised. This understanding is required to make sense
of the many references elsewhere to an earthly Kingdom. Belief in two resurrections is also denied. It is said that when Christ comes again it will be to raise up believers and unbelievers at the same time. It is maintained that the Scriptures support only one resurrection and contradict the belief in two resurrections. For example, the Parable of the Sheep and the Goats in Mt. Ch. 25 is implying that believers and unbelievers are all judged at the same time. But sometimes Jesus compresses separate events in His statements so that they appear as though they were one event, as when He condensed the fall of Jerusalem in AD 70 with the events just prior to His return. Belief in one resurrection followed immediately by one judgment is also a denial of Christ’s future earthly Kingdom.
The Three Main Views about the Millennium
There are three main views about the Millennium. They are called Amillennialism,
Postmillennialism and Premillennialism. Each of these three views divide into two forms
and so in effect we have six views –
1.
Sceptical Amillennialism
The word “amillennium” means “no millennium”, and Sceptical millennialists do not believe in a millennial reign of Christ in any real sense. They are liberal in their interpretation of the Bible. They believe that human reason must decide what can be accepted in the Bible and what cannot. This is essentially an anti-supernatural view of the
Bible, and so Rev. Ch. 20 can be entirely dismissed along with most of the Book of Revelation – and most, if not all, that is supernatural in the Bible generally. They have no great interest in a future Kingdom of God but only in the here-and-now. This gave birth to the social Gospel. The “kingdom” is to do with improving conditions in this world now.
2.
Mythical Amillennialism
Since the word “Amillennialism” means “no millennium” those who accept this view do not believe in a literal 1000 years reign of Jesus, the number being regarded as symbolic of the whole church age. In this sense the “thousand years” is mythical. This means that there is a certain kind of link between Mythical Amillennialism, which is the view held by
so many Evangelicals, and the previous view held by Liberals. Evangelical Christians do not, of course, dismiss the Book of Revelation, but both they and the Liberals tend to neglect it. They see no need to wrestle with the difficulties which the Book presents. All the major Protestant Reformers (Luther, Calvin and Zwingli) had a low view of the Book.
Also both groups fail to take the reign of Christ seriously. The liberals spiritualise it away by saying that Christ reigns only in the sense that His followers continue His good work on earth now, while many evangelicals relegate Christ’s reign to a reign in heaven alone. In both cases there is no reign of Christ on earth. Both groups emphasise the need for love.
The Evangelicals put more emphasis on faith, but little on the future hope apart from a vague belief in eternal life in heaven. Amillennialists believe in a spiritual reign of Christ in heaven, and not a literal reign of Christ on earth. Like Postmillennialists they believe that Christ will return at the end of His heavenly reign. Both spiritualise the Scriptures.
As with Postmillennialists, most evangelical Christians believe that the Old Testament prophecies relating to the future of Israel are fulfilled in the Christian Church, and so the Church replaces Israel in the Old Testament Scriptures. This view is sometimes known as Replacement Theology.
Since the millennium is found only in Rev. Ch. 20 it is argued that it should be interpreted symbolically, especially as the Book of Revelation is full of symbols. The “first resurrection” (v.5) is not physical but spiritual and is the new birth.
This view has to be maintained in order to keep the belief in Christ’s reign as heavenly rather than earthly. A spiritual first ‘resurrection’ is also necessary in order to maintain only one physical resurrection and one judgment. But if the word “resurrection” is to be taken metaphorically it is the only place in the New Testament it is so used rather than as a physical rising from the dead. This mythical view of the Millennium is preferable to the liberal view. The many Evangelicals who believe in a mythical understanding of the millennium do at least try to make something of Rev. 20:1-7, but it does not take straightforward language seriously.
The millennium is said to be symbolic of the whole church age, from the resurrection of Christ until His return. During this period Christ reigns in heaven. Acts 2:30-35 is quoted –
“Brothers, I can tell you confidently that the patriarch David died and was buried, and his tomb is here to this day. 30 But he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his throne. 31 Seeing what was ahead, he spoke of the resurrection of the Christ, that he was not abandoned to the grave,
nor did his body see decay.” This is hardly a reference to Christ reigning in heaven since David’s throne was on earth.
Since the Kingdom of God is thought of as spiritual and heavenly, not political and earthly, Satan is bound in this present age. Mt. 12:28,29 is used to support this, where Jesus says
–“But if I drive out demons by the Spirit of God, then the Kingdom of God has come upon you. Or again, how can anyone enter a strong man’s house and carry off his possessions unless he first ties up the strong man? Then he can rob his house.
If, however, Satan is bound in this present age what are we to make of the present evil condition of the world, which are getting worse? But the fact is that this Scripture refers to Jesus’ ministry of bringing the Kingdom to the hearts of believers in this present age and to casting out evil spirits in this age. It has nothing to do with His end-times millennial reign.
Amillennialists share the same view as Postmillennialists with regard to the Great Tribulation as taking place immediately prior to the Second Coming of Jesus, rather than happening now. The parallels which exist between Amillennialism and Postmillennialism show that the former is really a modified form of the latter.