Chapter Three: The Millennial Kingdom

The doctrine of Millennium is important to the study of Eschatology. Since there are too many different views of this important doctrine, the readers may feel difficult to comprehend this doctrine. Believers disagree about what the one thousand years of Revelation 20 is, and one's view of the Millennium tends to govern his view on most other details of eschatology. There are three major views:

1. amillennialism;

2. postmillennialism; and

3. premillennialism.

There are interpretive reasons for these and other assumptions that enter into why one takes the position he does. It is the purpose of this chapter to examine these factors in order to give you a better basis for deciding which view you will take or perhaps a better reason for taking the view to which you already hold.

This chapter is designed to help the readers to understand the rationale of all the major views. It is divided into five major divisions, they are:

1. a brief history of principal views of the millennium;

2. a survey of amillennialism;

3. a survey of postmillennialism;

4. a survey of premillennialism; and

5. a summary of the major assumptions behind each millennial view.

1. A BRIEF HISTORY OF PRINCIPAL VIEWS

(References: George N.H. Peters, The Theocratic Kingdom, 3 Vols, Grand Rapids: Kregel Publications, 1952, pp. 494-505; Leon J. Wood, The Bible and Future Events, Chapter 2, Academie Books, Zondervan Corporation, 1973 Edition, pp. 35-38.)

Various viewpoints regarding last-day events have been held through the centuries of church history. There is value in noting the principal ones. The evidence for a given view is not made stronger because it was held earlier than another, or by more people; but confidence may be gained by the adherent of a view if he knows that other Bible students, through significant periods of history, have held it.

1.1 The First Two Centuries of Church History

There is general agreement among scholars that the view of the early church was premillennial. That is, Christians held that Christ would rule over a literal, earthly kingdom for one thousand years, assisted by raptured saints. No church fathers of the first two centuries are known to have disagreed with this view. The following may be listed as those who favored it:

From the first century:

1. Aristio;

2. John the Presbyter;

3. Clement of Rome;

4. Barnabus;

5. Hermas;

6. Ignatius;

7. Polycarp; and

8. Papias.

From the second century:

1. Pothinus;

2. Justin Martyr;

3. Melito;

4. Hegisippus;

5. Tatian;

6. Irenaeus;

7. Tertullian; and

8. Hippolytus.

Papias (AD 80-163), wrote that "there will be a millennium after the resurrection from the dead, when the personal reign of Christ will be established on this earth" (Papias, Fragment VI). Papias was in a position to know early church thinking, for Irenaeus says of him that he was one of John's hearers and was intimate with Polycarp. He not only stated his own view clearly but added that his view was held also by the following apostles:

1. Andrew;

2. Peter;

3. Philip;

4. Thomas;

5. James;

6. John; and

7. Matthew.

It may be concluded that, in the early church, a common view was that Christ's apostles were themselves premillennial.

Barnabas, writing about AD 100, likened world history to the six creative days and the day of rest. After the six days, which he interpreted to be six thousand years, Christ would come again and "destroy the time of wicked man, and judge the ungodly, and change the sun, and the moon, and the stars, then shall He truly rest on the seventh day" (Barnabas, The Epistle of Barnabas, Chapter XV). Barnabas continued by saying that the eighth day is the beginning of another world. The apostle Peter admonishes believers not to forget that "one day is with the Lord as a thousand years, and a thousand years as one day" (2 Peter 3:8; read also Psalm 90:4).

Justin Martyr (AD 110-165), of the second century, wrote, "I and others, who are right-minded Christians on all points, are assured that there will be a resurrection of the dead, and a thousand years in Jerusalem, which will then be built, adorned, and enlarged" (Justin Martyr, Dialogue with Trypho, Chapter LXXX). He not only set forth his own premillennial position but added that this was the view of all Christians who were orthodox.

Tertullian (AD 150-225), declared, "We do confess that a kingdom is promised to us upon the earth, although before heaven, only in another state of existence; inasmuch as it will be after the resurrection for a thousand years in the divinely-built city of Jerusalem" (Tertullian, Against Marcion, Book III, Chapter XXV). Further on he writes that after the thousand years are over "there will ensue the destruction of the world and the conflagration of all things at the judgment.

The eminent historian, Philip Schaff, observes, "The most striking point in the eschatology of the ante-Nicene age is the prominent chiliasm, or millenarianism ... It was indeed not the doctrine of the church embodied in any creed or form of devotion, but a widely current opinion of distinguished teachers" (Philip Schaff, History of the Christian Church, II, p. 614).

1.2 The Third Century

In the third century the premillennial view continued to be held by many. Peters lists the following among those who did:

1. Cyprian;

2. Commodian;

3. Nepos;

4. Coracion;

5. Victorinus;

6. Methodius; and

7. Lactantius.

At the same time, this century witnessed the rise of opposition to the view. Leaders in this were:

1. Gaius;

2. Clement of Alexandria;

3. Origen; and

4. Dionysius.

This opposition grew out of a new approach in hermeneutics. The allegorical method of interpreting Scripture was made to replace the former literal method; and, since the premillennial position found its basis in literal principles, it soon came into disfavor. In all fairness, it should be added that no true adherent of present-day amillennialism (which also rejects the literal interpretation of millennial passages) accepts the allegorical method then set forth.

1.3 The Fourth Century

It is generally agreed that the fourth century saw the decline of premillennial thinking. Few voices were now being raised in its favour. Instead, theologians came to interpret millennial concepts as symbolic of church-related truths. The beginnings of amillennial thinking can be discerned in this. The following factors may be contributed to this change of view:

1. Several erroneous doctrines arose, such as Gnosticism, Asceticism, and Docetism, which could not be reconciled with the idea of a future earthly kingdom.

2. Judaism, having begun already in the early church, now gained strength, which resulted in greater enmity between Jewish and Gentile Christians. This, in turn, tended toward a denial of the millennium since the millennium had a distinctly Jewish character.

3. Emperor Constantine made Christianity the official religion of Rome, which resulted in a loss of expectancy among Christians for the return of Christ since the church was no longer being persecuted. The church saw a new day of peace dawning. Many Christians believed that this temporal supremacy of Christianity was the actual fulfillment of the millennial promises, an opinion voiced officially by Rome itself.

4. There was a change in Biblical interpretation, from the literal hermeneutic to the allegorical method. The predictions of the millennial kingdom were spiritualized.

5. Many began to interpret the binding of Satan and the resurrection and reign of saints (Revelation 20:1-4) as the personal victory of believers over Satan. In that sense, believers are, in this present life, reigning with Christ.

1.4 The Rise of Amillennialism

Though the earliest beginnings of amillennial thinking can be traced back to the third century, St. Augustine (AD 354-430) is properly credited as the first to systematize this non-literal view of the millennium. He was a highly capable theologian, and his thinking came to carry great weight in all doctrinal discussion of the Roman Church after his day. He set forth his view particularly in his well-known volume, The City of God, in which he advocated that the visible church was the kingdom of God on earth. He believed that the millennium should be interpreted spiritually as fulfilled in the church. He believed that the binding of Satan occurred during Christ's earthly ministry, that the first resurrection should be identified with the new birth of the believer, and that the millennium, therefore, must coincide with the present church age.

According to the Scriptures, this view is obviously wrong due to the fact that the binding of Satan was not occurred during Christ's earthly ministry. The temptation of Jesus Christ by Satan as recorded in the Gospels showed that Satan was free to carry out his sinful works (Matthew 4:1-11; Mark 1:12-13; Luke 4:1-13).

With the Roman Church accepting this viewpoint, it became the dominant position for centuries, though certain groups, outside the mother church and considered heretical at the time, did continue to hold to premillennial tenets. Among these were the Waldeness, the Paulicians, and the Albigense (see Charles Ryrie, The Basis of the Premillennial Faith, pp. 27-28).

1.5 The Rise of Postmillennialism

The eschatological doctrines were neglected during the Dark Ages, but with the Reformation there was renewed interest. The Reformers, by and large, taught that the church was in some sense the predicted kingdom, but they did revive the doctrine of the Lord's return and the resurrection.

The leaders of the Reformation continued in amillennial thinking, though it should be recognized that they gave little of their attention to last-day matters. Their main concern was rightly with the area of Salvation, where they had their main differences with the Roman Church. A matter of note is that they called for a return to the literal method of interpretation, and this, quite apart from their intention, really laid the foundation for a return to premillennialism. It was not premillennialism that first brought a change in eschatological thinking, however, but a new view which came to be called postmillennialism.

Daniel Whitby, (1638-1726), a liberal Unitarian, is generally considered the originator of the viewpoint. Some of his basic ideas, however, had been presented as early as the twelfth century by Joachim of Floris (see H. Kromminga, The Millennium in the Church, p. 20). Whitby saw a wonderful age for the church in the future, climaxed by a man-made millennium. Other liberals followed him, attracted by the suitability of the view to the evident progress of man in society, science and technology. Conservative Bible students were attracted also, for the view returned to the idea of an earthly kingdom, which was felt to be more in keeping with numerous Scripture passages. As a result, both a literal and a conservative type of post-millennialism came into being; the former seeing man making his own millennium by natural progress, and the latter viewing the millennium as the result of an increasing number of people being saved through faith in Christ.

Postmillennialism became widely accepted among leading theologians. It was dealt a severe blow, however, by the two World Wars of this century, which showed that man was not making the progress that had been envisioned.

1.6 Revival of Premillennialism (The Seventeenth to Twentieth Centuries)

By the seventeenth and eighteenth centuries, along with the rise of postmillennialism came a less noticed return to premillennialism, following the early days of the Reformation. This resulted, as already noted, from the return to literal principles of interpretation. The movement was slow in developing at first, but it gradually gained impetus as men of recognized stature were persuaded in favor of it. Among these were the following:

1. Bengel;

2. Steir;

3. Alford;

4. Lange;

5. Meyer;

6. Ellicott;

7. Fausset;

8. Bonar;

9. Trench;

10. Ryle;

11. Tregelles;

12. Godet;

13. Lightfoot;

14. Watts;

15. Wesley;

16. Darby;

17. Newell;

18. Pentecost;

19. Thiessen;

20. Walvoord;

21. Ryrie; and

22. Baker.

Due to the leadership and influence of such men, the last century has seen the view come to the fore. It may be added that amillennialism has experienced a strong revival also, with the diminishing influence of postmillennialism. At the present time the two leading positions are:

1. premillennialism; and

2. amillennialism.

2. A SURVEY OF AMILLENNIALISM

The survey of amillennialism is divided into the following five sections:

1. definition of amillennialism;

2. doctrinal characteristics of amillennialism;

3. arguments for and against the amillennialism;

4. history of amillennialism; and

5. evaluation of amillennialism.

2.1 Definition of Amillennialism

The Bible predicts a continuous parallel growth of good and evil in the world between the first coming of Christ and the second coming of Christ. The kingdom of God is now present in the world through his Word, his Spirit, his church.  

The term amillennialism means "no millennium," but this is misleading. What is actually taught by those who adhere to the amillennial view is that there will be no earthly millennium, thousand-year reign of Christ, before the end of the world. Until the end there will be a parallel development of both good and evil, God's kingdom and Satan's. After the second coming of Christ at the end of the world there will be a general resurrection and general judgment of all people.

Figurative interpretation of eschatology prevails in this school of thought, so that the one thousand years of Revelation 20 is interpreted figuratively as an indefinite period of time during which a spiritual millennium takes place between the first and second coming of Christ.

Like postmillennialists, amillennialists believe in the return of Christ to earth following this millennium. But they differ in that they believe this millennium is spiritual in nature and is taking place now. They do not believe that history is going to get ultimately better or that evangelism will ever be totally successful. See below diagram for illustration.

2.2 Doctrinal Characteristics of Amillennialism

2.2.1 The Abrahamic and Davidic covenants

Premillennialists point out that if the yet unfulfilled part of that covenant is to be fulfilled literally (the promise of the land of Palestine), this will have to occur in a future Millennium, since there has been no place in past or present history for a literal fulfillment. Amillennialists say that we need not expect a future fulfillment because either:

1. the promises were conditional and the conditions were never met; or

2. the land promise was fulfilled in the time of Joshua (Joshua 21:43-45); or

3. it was fulfilled under King Solomon (1 Kings 4:21); or

4. it is now being fulfilled by the church; or

5. it is fulfilled in the heavenly Jerusalem.

I only observe that each of those five suggestions negates the validity of the other four. One receives the impression that the amillennialists does not really know how or when the Abrahamic Covenant should be fulfilled. They are only certain that it will not be in a future, earthly millennium.

2.2.2 The church

The Old and New Testaments are bound together in unity under the covenant of grace. Israel and the church are not two distinct programs but one unified outworking of God's purposes and plans. Amillennialists see the church as fulfilling God's promises in an antitypical and spiritual way. The church is a heavenly, spiritual kingdom. (But cannot the church be described as earthly and carnal?) The church fulfills the promises, and the new heaven and new earth which immediately follow the Church Age consummate history.

2.2.3 The evangelism

Amillennialists do not anticipate a worldwide growth of righteousness that will extend to every area of society. The number who believe and are saved will thus be only a small segment or remnant of the world population. They believe it is consistent with the teaching of Scripture and the recent course of world events. Thus, an amillennialist may be just as certain as the typical premillennialist that the faith of many will grow cold.

2.2.4 The world affairs

The amillennialist seldom complains the deterioration of world conditions or condemns the prevalent culture. He has noticeably less preoccupation with the details and sequence of the last things and less curiosity about "signs of the times." Indeed, the whole subject of eschatology seems to receive less attention from amillennial theologians than from premillennial theologians, particularly those who are dispensational.

2.2.5 The millennium

The one thousand years of Revelation 20 is symbolical rather than literal. Among amillennialists two views exist concerning the millennium:

1. One sees fulfillment of millennial passages to be in the present age by the church on earth (e.g., Allis and Berkhof).

2. The other finds fulfillment by the saints in heaven now (e.g., Warfield and Floyd Hamilton).

Both views agree that there will be no future earthly kingdom. This belief, however, is not based on Revelation 20; indeed, this passage is regarded as irrelevant to the issue.

2.2.6 The second coming of Christ

The second coming of Christ will be followed immediately by the general resurrection, the judgment of all men (including believers and unbelievers) and the consignment of all to their ultimate, future states. There will be no transitional period, no earthly, personal reign of Christ, no millennium. These events will follow in rapid sequence, with no appreciable intervening period of time.

The amillennialist believes in the imminence of Christ's second coming. While this term has many different shades of meaning, it does mean, in general, that the Lord could return virtually at any time. For the postmillennialist, the Lord will not return until the gospel has been spread worldwide and the world has enjoyed a period of peace. The amillennialist and premillennialist, however, do not believe that these phenomena will precede the Lord's coming. Thus, with no major events of long duration yet to be fulfilled, the Lord could come at any time. It should be noted, however, that while this tenet is shared by amillennialists and premillennialists, it does not produce the same mood or tone in the typical amillennialist that it often does in the premillennialist.

2.2.7 The interpretive principles

Unquestionably, different millennial views result from different interpretive principles. Premillennialists use literal or normal interpretation in all areas of Biblical truth while amillennialists employ a nonliteral principle in the area of eschatology. Floyd Hamilton, an amillennialist, acknowledges that "a literal interpretation of the Old Testament prophecies gives us just such a picture of an earthly reign of the Messiah as the premillennialist pictures'' (The Basis of Millennial Faith, Grand Rapids: Eerdmans, 1942, p. 38). The amillennialist, of course, does not accept that picture of the future because he employs a different interpretive principle in the area of prophecy.

The amillennialist tends to expect no literal fulfillment of prophecy at some future time. Many of the prophecies he considers either to have been fulfilled relatively soon after the prophecy itself or, as in the case of the martyrs who reign with Christ for a thousand years, to describe ongoing conditions. (The passage concerning the reigning martyrs is understood "reiteratively" - it finds its fulfillment constantly in the intermediate state of believers.) In this way the amillennialist sidesteps the premillennial argument that there are numerous prophecies yet to be fulfilled and that these require a millennium.

I want to summarize the ideas of the amillennialists about how to interpret prophecy and briefly interact with them:

1. They first seek to establish that both the literal and figurative methods of interpretation have their limitations. However, they seem to place all the limitation on the literal and none on the figurative.
   
   

2. Some of those limitations on literal interpretation include: (a) the presence of figures of speech which cannot be interpreted literally; (b) the fact that the main theme of the Bible is spiritual gives validity to spiritual interpretation; and (c) the fact that the Old Testament is preliminary and preparatory to the New Testament causes us to expect that the New Testament will interpret the literal Old Testament prophecies in a figurative manner.
   
   

3. If the first two theses be true, then the question naturally arises, how does one know whether to interpret a passage literally or figuratively? Their answer is, whichever gives the true meaning of the passage! Comment is unnecessary.
   
   

4. They say that the only way prophecy can be understood literally is when its literal meaning is clear and obvious. Almost all prophecy is filled with figurative and parabolic language which must be interpreted accordingly. So in reality, most prophecy will be interpreted nonliterally.
   
   

5. To interpret and understand a prophecy correctly and fully, its fulfillment must also be known. Every prophecy ever given was given before its fulfillment was known. Otherwise it would not have been a prophecy. If we follow this principle, then no prophecy could ever have been or will be understood until after the fulfillment came. No Israelite needed to have taken the prophecies about the coming Assyrian or Babylonian Captivities literally, because he could not be sure those prophecies would be fulfilled literally until the Captivities actually happened. By such a principle of interpretation, what force would those prophecies have had? But, you see, amillennialists want to be able to claim that we cannot be sure that the Old Testament prophecies concerning the millennial kingdom will be fulfilled literally because no such kind of fulfillment has yet come to pass. But since the church has some similar characteristics to the kingdom, the church must be fulfilling those Old Testament prophecies.
   
   

6. They think that prophecy is indefinite, even deceptive and imprecise. But, of course, those alleged characteristics are true only if the interpreter abandons the principles of literal or normal interpretation.

Premillennialists are often "searching the Scriptures" and studying current events, attempting to align the two to discover how near the end might be. Generally speaking, amillennialists do not possess nearly as intensive a prophetic interest.

2.2.8 The interpretation of Ephesians 3:5

The Old and New Testaments are bound together in unity under the covenant of grace. Israel and the church are not two distinct programs but one unified outworking of God's purposes and plans. To the amillennialist the mystery in this passage is that the church actually was in the Old Testament era and therefore fulfills those Old Testament promises.

I disagree with the amillennialists that the church was actually in the Old Testament era because it was never mentioned in the Old Testament. In addition, the Lord Jesus said "upon this rock I will build My Church" (Matthew 16:18), it is clear that the Church Age was never exist in the Old Testament era.

2.2.9 The interpretation of Daniel's seventy weeks

Amillennialists have certain common features in their interpretation of Daniel 9:24-27. These include:

1. the beginning of the seventy weeks was in 536 B.C. in the time of Cyrus, not (as premillennialists say) in 445 B.C. under Artaxerxes. This has the effect of allowing the seventy sevens to be imprecise in duration.
   
   

2. The seventieth week is the entire Church Age, not a future seven-year period of Tribulation.

I disagree with the amillennialists that the seventieth week is the entire Church Age (Daniel 9:24-27) because the purpose of the "seventy weeks" is for Daniel's people (i.e. Israel, verse 24) and it is hard to believe that, in Daniel's mind, he would interpret the prophecy, given by the angel Gabriel, was referred to the church instead of Israel. In verse 27, Gabriel said, "And he will make a firm covenant with the many for one week, but in the middle of the week he will put a stop to sacrifice and grain offering; and on the wing of abominations will come one who makes desolate even until a complete destruction," neither the church practises Old Testament sacrifice and grain offering nor is able to make a covenant with any political leader.

2.2.10 The two resurrections of Revelation 20

A significant element of amillennialism is its treatment of the two resurrections referred to in Revelation 20:4-5:

"They came to life [the first resurrection], and reigned with Christ a thousand years. The rest of the dead did not come to life until the thousand years were ended [the second resurrection] " (Revelation 20:4-5).

The first resurrection, say amillennialists, is spiritual, the second is physical. They ask, "What did the book's message mean to those to whom it was originally addressed?" They believe the book was written in the last decade of the first Christian century to Christians in Asia Minor who were under going severe persecution at the hands of a Roman government that hoped to destroy Christianity. The purpose of the book was to assure God's people that Christ will triumph over all opposition. Satan was attempting to deceive believers into worshiping the emperor rather than Christ. The binding of Satan referred to in Revelation 20:1-3 is to incapacitate him for effectively continuing this work. The one thousand years symbolizes the completeness of this binding and restraint.

This same symbol of one thousand years is used to convey the idea of the complete triumph of the martyrs who have been objects of Satan's wrath. In Revelation 6:9-11 these martyred souls are under the altar, questioning how long it will be until God intervenes to halt the success of the wicked one. In Revelation 20:45 they are on thrones with Christ for a thousand years. The description of them makes it almost undeniable that they are the ones who have given their lives rather than succumbed to the demands of the emperor. On this basis, then, the first resurrection symbolizes the victory of the martyrs. Particularly significant is the statement:

"Blessed and holy is he who shares in the first resurrection! Over such the second death has no power ..." (Revelation 20:6).

This suggests that the second death will be a spiritual death, corresponds to the first resurrection. This implies that the first resurrection similarly is spiritual. There is also a reference to a second resurrection ("The rest of the dead did not come to life until ..." Revelation 20:5). While not mentioned, there is implied a first death, which would be physical. To this corresponds the second resurrection, which would then also be physical. They think that those participating in the first resurrection (Revelation 20:6) are the blessed dead. They note that the expression "risen with Christ" is used to describe Christians in several New Testament passages (Romans 6:1-11; Ephesians 2:1-10; Colossians 3:1-4). Thus there is a good basis for interpreting the "first resurrection" in Revelation 20:6 as spiritual rather than physical. See below tables for illustration:

The Two Resurrections of Revelation 20

The Two Deaths of Revelation 20

Premillennialists have usually centered their criticism of this amillennial interpretation of the two resurrections on the fact that the same Greek word is used of both resurrections; "They came to life (Greek transliteration, ezesan), and reigned with Christ a thousand years. The rest of the dead did not come to life (ezesan) until the thousand years were ended." There is no justifiable basis for making these two resurrections different in kind. If one is physical, the other must be also. Nothing in the context indicates otherwise.

Taking this criticism seriously, some amillennialists found still another option: make both verbs apply to a spiritual resurrection. This argument proceeds in three steps:

1. the first resurrection is spiritual, not physical;

2. the first and second resurrections are parallel; and

3. the second resurrection is also spiritual.

They began their argument by noting that those involved in the first resurrection are pictured as disembodied souls sitting on judgment-thrones and reigning, with judging being part of reigning (Revelation 20:4). Since judgment is part of reigning, those who sit on judgment-thrones are the same disembodied souls who reign with Christ for a thousand years.

The term first resurrection implies a second resurrection, and the term second death implies a first death; yet the terms second resurrection and first death are missing. There is an emphasis here upon the difference between two groups. Verse 4b says, "they lived and reigned with Christ a thousand years," while 5a says, "but the rest of the dead lived not again until the thousand years were finished." One group lived during the thousand years and the other group did not, though both groups were physically dead. There are the "living" dead, who have part in the first resurrection and over whom the second death has no power, and the "dead" dead, who have no part in the first resurrection and over whom the second death does have power. The second death has power over "the rest of the dead" with respect to their souls, just as the former group are souls (Revelation 20:4). Therefore, the first death must be physical and the second resurrection spiritual, pertaining to the just and unjust alike.

To summarize this view: The two resurrections are similar in nature. The first resurrection is spiritual, the ascension of the soul to heaven. The second resurrection is also spiritual, but it is virtually hypothetical in nature. The passage in its entirety describes disembodied souls in the intermediate state, saying nothing about bodily resurrection. See below tables for illustration:

The Two Resurrections of Revelation 20 (Alternative Scheme)

The Two Deaths of Revelation 20 (Alternative Scheme)

This presents immediate difficulties for the view that John is describing a bodily or physical resurrection. One is that souls, unlike bodies, cannot die and be resurrected. Is it possible to speak of disembodied souls being raised or resurrected? The second problem is that Revelation 20:5a says that "the rest of the dead lived not again until the thousand years were finished." Does this not indicate that after the thousand years "the rest of the dead" - those who were not resurrected at the beginning of the thousand years - will be resurrected bodily or physically?

The problems of the amillennial view relating to the two resurrections of Revelation 20 are summarized below:

1. There is no justifiable basis for making these two resurrections different in kind. If one is physical, the other must be also.
2. Is it possible to speak of disembodied souls being raised or resurrected?
3. Does this not indicate that after the thousand years "the rest of the dead" will be resurrected bodily or physically?

2.2.11 The nature of the thousand years in Revelation 20

Another important tenet of amillennialism is its interpretation of the thousand years in Revelation 20. Verse 2 speaks of Satan being bound for a thousand years, and verse 4 of those who have been beheaded for their testimony to Jesus, reigning with Him for a thousand years.

The amillennialist generally sees Revelation as composed of several sections (usually seven), each of which recapitulates the events of the same period rather than describing the events of successive periods. Each deals with the same era - the period between Christ's first and second comings - picking up earlier themes, elaborating and developing them further. Revelation 20, then, does not speak of far-removed, future events, and the meaning of the thousand years is to be found in some past and / or present fact. However, it is doubtful that John was recapitulating the events of the same period in Revelation.

Further, the passage must be understood within the broad context of the book as a whole. One must remember that Revelation is a very symbolic and figurative book. Not even premillennialists press all of its images for literal meanings. If one would, the result would be ridiculous. When chapter 20 speaks of the binding of Satan, for example, certainly no one thinks this will be done with a literal chain of metal. Few would see the bowls, seals, and trumpets as literal. Therefore, it seems reasonable to conclude that the number one thousand might not be literal, either. In addition, the fact that nowhere else in Scripture is there an explicit reference to such a period of earthly reign calls into question the importance that premillennialists have attached to this doctrine.

If the number one thousand is symbolic, what does it symbolize? Many theologians have followed the suggestion of Warfield, who has been claimed by both amillennialists and postmillennialists but whose word on this matter has seemed almost determinative:

"The sacred number '7' in combination with the equally sacred number '3' forms the number of holy perfection, '10,' and when this '10' is cubed into a thousand the seer has said all he could say to convey to our minds the idea of absolute completeness" (Benjamin B. Warfield, The Millennium and the Apocalypse, p. 654).

This completeness or perfection, then, is applied to both references to "a thousand years." In verse 2, it is seen as the totality of Christ's triumph over Satan and his forces of evil. In verse 4, on the other hand, it is seen as the completeness of the present glory and bliss of the redeemed in heaven.

One might question why, in attempting to discern the meaning of the number '10,' we should investigate the meaning of '7' and '3' instead of, say, '6' and '4,' but many amillennialists regard Warfield's approach as correct.

The problems of the amillennial view relating to the nature of the thousand years in Revelation 20 are summarized below:

1. It is doubtful that Revelation is composed of seven sections, each of which recapitulates the events of the same period.
2. There is insufficient Biblical evidence to prove that "a thousand years" means completeness or perfection.

2.3 Arguments For And Against the Amillennialism

The arguments for and against the amillennialism view are illustrated in below table:

(Reference: Charts of Christian Theology & Doctrine, p. 136, Zondervan Publishing House, Grand Rapids: Michigan, 1992 Edition, by H. Wayne House)

2.4 History of Amillennialism

2.4.1 From the New Testament to St. Augustine

Up to the time of Origen (A.D. 185 - 254), stress on a literal interpretation caused the apologists to be premillennial. The fathers felt that they were in the last days and expected the immediate second coming of Christ to bring in the kingdom. Origen, using an allegorical method of interpretation, spiritualized the future kingdom and understood it to be the present Church Age from Adam on. This amillennial eschatology was popularized by St. Augustine.

2.4.2 St. Augustine (A.D. 354 - 430)

St. Augustine was the one who systematized and developed the amillennial approach. Because he was in the vanguard in a number of areas of thought, one finds "confused" in his writings emphases that later theologians clearly distinguished. By spiritualizing the concept of the kingdom, St. Augustine made it mean the existence of the church in this world. The Millennium is the time between the first and second comings of Christ. "During the 'thousand years' when the devil is bound, the saints also reign for a 'thousand years and, doubtless, the two periods are identical and mean the span between Christ's first and second coining" (City of God, XX. 9). However, he understood the binding of Satan not to mean that Satan has no power to deceive, but that during this interadvent period he is not allowed to exercise his full powers. Just before the end, Satan will be free to deceive the nations against the church, a rebellion which God will put down. This will be followed by the general judgment and eternal state.

Augustine did understand the thousand years literally and expected that the second coming of Christ would occur within 1,000 years after His ascension. When the year 1000 came and went without the Second Coming occurring, the thousand years were spiritualized to mean an indefinite period of time or the whole period between the first and second comings of Christ. This tradition was carried on through the church in both Roman Catholic and Protestant varieties.

2.4.3 Reformation period

The great leaders of the Reformation were amillennial in their eschatology. They were content to follow the Roman Catholic Church's teaching which in turn followed Augustine.

Martin Luther saw the Great Tribulation and the bodily return of Christ. He believed he was in the midst of that Tribulation. As many did, Luther also divided history into six ages of 1000 years each, followed by the seventh age of eternal Sabbath rest. He taught that the sixth age was the age of the popes, beginning in A.D. 1076 but not lasting the full thousand years. Thus he believed that he was living in the time just before the Second Advent.

John Calvin taught that Israel and the church were the same and looked for the Second Coming to usher in a general resurrection and judgment and the eternal state. He did criticize chiliasm (i.e. earthly millennium), describing its teachings as "fiction," "insult," "dream," and "intolerable blasphemy." He objected strenuously to a thousand-year limitation on the eternal blessedness of the saints (a misunderstanding of what premillennialism taught).

2.4.4 The modern era

Though Augustinian amillennialism is generally followed in this modern time (i.e., the Millennium is the interadvent period on earth), another form of amillennialism arose. Benjamin B. Warfield (following Klieforth who wrote in 1874) taught that the Millennium is the present state of the saints in heaven (Biblical Doctrines, New York: Oxford, 1929, pp. 643-4). In general Reformed creeds say little about the millennial question, focusing rather on the general resurrection and judgment and eternity.

With the decline of postmillennialism during the twentieth century, rather large numbers of former postmillennialists found it necessary to adjust their eschatology. Because premillennialism represented too sharp a break, the majority opted for amillennialism. The recent rise in the popularity of amillennialism can therefore be related to the events precipitating the crisis for postmillennialism. For some, it was clearly an exchange of tenets. For others, it was simply adopting a position on an issue on which they had taken no position previously. In any event, the alternatives have narrowed somewhat, so that in practice the choice is between amillennialism and premillennialism. Conservatives in the Roman Catholic church and historic Reformed groups - denominations like the Reformed Church of America and the Christian Reformed Church, as well as many Presbyterian ones - are primarily amillennial.

One of the popular reasons for preferring amillennialism over premillennialism contrasts the premillennial concept of fulfillment in an earthly kingdom (usually the adjective carnal is placed with this phrase) with the amillennial concept of fulfillment of Old Testament prophecies in the church in this age (and usually the adjective spiritual is put with this phrase). Thus the system which emphasizes the spiritual church rather than the carnal kingdom is to be preferred. When I hear or read this argument, I want to ask, since when is the church only spiritual and the kingdom only carnal? The church (look around) has carnal people in it, and the kingdom will have many spiritual facets to it. Spiritual and carnal characterize both the church and the future kingdom.

2.5 Evaluation of Amillennialism

In the amillennial system we have much that is commendable as well as points of weakness and even of inconsistency.

2.5.1 Positive aspects

The positive aspects of amillennialism are as follows:

1. Amillennialism recognizes that Biblical prophecy and eschatology utilize a great deal of symbolism and handles it accordingly.

2. Amillennialism has attempted to do serious exegesis of the relevant Biblical passage, Revelation 20. In part this was a response to the question, What does the passage mean if it does not teach an earthly millennium?

3. Amillennialism has a realistic philosophy of history. The amillennial view allows for either a deterioration or an improvement of conditions, teaching neither that the entire world will be converted prior to Christ's return nor that world conditions will inevitably grow worse.

2.5.2 Negative aspects

When we consider the doctrinal characteristics of and arguments for amillennialism, however, we find the following difficulties:

1. They seem to place all the limitation on the literal methods of interpretation and none on the figurative. In this connection, no one knows whether to interpret a passage literally or figuratively. It is not a well-balanced method of interpretation for prophecies.
   
   

2. They think that in order to interpret and understand a prophecy correctly and fully, its fulfillment must also be known. Every prophecy ever given was given before its fulfillment was known. If we follow this principle, then no prophecy could ever have been or will be understood until after the fulfillment came. By such a principle of interpretation, what force would those prophecies have had?
   
   

3. They think that prophecy is indefinite, even deceptive and imprecise. It contradicts that the fulfillment of Bible prophecies is a valid evidence to prove that the Bible is the Word of God. Can a genuine Christian say that the Bible is deceptive and imprecise?
   
   

4. Each of those five suggestions of how the Abrahamic Covenant have been fulfilled in history / the church negates the validity of the other four. One receives the impression that the amillennialists does not really know how or when the Abrahamic Covenant should be fulfilled.
   
   

5. It is doubtful that the church was actually in the Old Testament era (Ephesians 3:5) because it was never mentioned in the Old Testament. In addition, the Lord Jesus said "upon this rock I will build My Church" (Matthew 16:18), it is clear that the Church Age was never exist in the Old Testament era.
   
   

6. The amillennialists do not see God's having a place for Israel in the future and they have difficulty in explaining Roman 11. In addition, national Israel and the church are treated distinct in the New Testament (Acts 3:12; 4:8-10; 21:28; Romans 9:3-4; 10:1; 11; Ephesians 2:12). Nowadays, the distinction between the nation Israel and the church is still exist and most Jewish people do not believe in Christianity.
   
   

7. It is doubtful that the seventieth week is the entire Church Age (Daniel 9:24-27) because the purpose of the "seventy weeks" is for Daniel's people (i.e. Israel, verse 24) and it is hard to believe that, in Daniel's mind, he would interpret the prophecy, given by the angel Gabriel, was referred to the church instead of Israel. The second objection is that in verse 27, Gabriel said, "And he will make a firm covenant with the many for one week, but in the middle of the week he will put a stop to sacrifice and grain offering; and on the wing of abominations will come one who makes desolate even until a complete destruction," neither the church practises Old Testament sacrifice and grain offering nor is able to make a covenant with any political leader.
      

8. The interpretation of the two resurrections of Revelation 20. The conventional amillennial interpretation is that there are two different types of resurrection, a spiritual and a physical resurrection, respectively. Yet, upon close examination, one wonders whether this creates a distinction where none exists. Even some amillennialists recognize and acknowledge this difficulty, and offer a different interpretation for this passage. One receives the impression that the amillennialists does not really know how to interpret the two resurrections of Revelation 20. The same verb, life (ezesan), is used of both resurrections, and there is no apparent contextual basis for discriminating between the two.
   
   

9. The amillennialists undercut the doctrine of future bodily resurrection. Is it possible to speak of disembodied souls being raised or resurrected? Does this not indicate that after the thousand years "the rest of the dead" will be resurrected bodily or physically? The term resurrection in the New Testament cannot mean something other than physical resurrection. In Luke 20:35 Jesus was talking about a bodily resurrection. In fact, the point was raised by the Sadducees (who denied a bodily resurrection), and Jesus' response to them was evidently intended to refute their particular heresy. It is likely that this is how Jesus' hearers understood His words.
   
   

10. The nature of the thousand years in Revelation 20. One might question why, in attempting to discern the meaning of the number '10,' we should investigate the meaning of '7' and '3' instead of, say, '6' and '4,' but many amillennialists blindly believe Warfield's approach as correct. There is insufficient Biblical evidence to prove that "a thousand years" means completeness or perfection and it is doubtful that Revelation is composed of seven sections, each of which recapitulates the events of the same period. The amillennialists fail to adduce sufficient Biblical evidence to prove these aspects.
    

11. The eschatological system referred to as amillennialism, while it is the simplest of the several systems, yet there are several obstacles to a clear understanding of it. First, so many explanations of and arguments for amillennialism have been offered that it tends to be a bit confusing. At times one almost wonders if one is dealing with sub types of a single basic view or with different views. One receives the impression that the amillennialists does not really know how to interpret Bible prophecies. Secondly, amillennialism has often been difficult to distinguish from postmillennialism. Such men as St. Augustine (A.D. 354 - 430), John Calvin (A.D. 1509 - 1564), and Benjamin B. Warfield (A.D. 1851 - 1921) have been claimed by both groups. Unless a man addresses the specific issues that separate the two positions, he may not clearly enunciate his stand. This has led to confusion. Finally, most amillennialists have tended to distinguish their position from premillennialism rather than from postmillennialism. Many amillennialists, indeed, are former postmillennialists. This has further blurred the differences between the two views.

3. A SURVEY OF POSTMILLENNIALISM

The survey of postmillennialism is divided into the following five sections:

1. definition of postmillennialism;
2. doctrinal characteristics of postmillennialism;
3. arguments for and against the postmillennialism;
4. history of postmillennialism; and
5. evaluation of postmillennialism.

3.1 Definition of Postmillennialism

The term postmillennial has reference to the time Christ returns to earth ("post," or after the "one thousand years"). Those who hold this view believe in an actual earthly kingdom sometime in the future. However, they believe that the number of years, one thousand, is not to be interpreted literally, but as a long period of time, perhaps longer than a literal one thousand years.

The distinctive feature of the postmillennial view is that the kingdom of God is now extended through teaching, preaching, world evangelism, missionary activities and the saving work of the Holy Spirit in the hearts of individuals. The world will be converted to Christ eventually, and the result will be a long period of righteousness, peace and prosperity commonly called the "Millennium." This will be followed by the second coming of the Lord Jesus Christ. The return of Christ will be followed immediately by the general resurrection, the general judgment, and the introduction of heaven and hell in their fullness.

Along with this is further optimism about the general course of history as Christian principles have an increasing impact on society. Things have their ups and downs, but the world is getting better, they feel. This concept best suited the optimistic times during which it flourished, the latter part of the 19th century. It dominated early liberalism, but a small minority of evangelicals hold it today. Its major decline occurred following World War I, but recently it is being revived by a group of evangelicals who call themselves "reconstructionists" or "theonomists" and who advocate the reinstatement of Mosaic Law in government through political, social and evangelistic involvement of believers in the power of the Holy Spirit. See below diagram for illustration.

3.2 Doctrinal Characteristics of Postmillennialism

3.2.1 The power of God

Their confidence in the power of God causes them to believe that the Great Commission (Matthew 28:19-20; Mark 16:15) will be fulfilled in that most of the world will be saved. To believe otherwise makes the Commission ineffective and the power of God impotent.

3.2.2 The church

The church, fulfilling the Great Commission, will be the instrument to bring about and promote the millennium on earth. Some postmillennialists believe that the Jewish nation will be converted. This is not the idea taught by some premillennialists that God's covenant is basically with the Jews and that after an interlude of dealing with the church, God will reinstate Israel to its special, favored position. Rather, it is a belief that certain prophecies which must yet be fulfilled promise that large numbers of Jews will be converted and will enter the church in the same fashion as do any believers today.

3.2.3 The evangelism

The postmillennialists expect a conversion of all the nations prior to Christ's return. This will not be a human accomplishment, achieved through great skill or finely honed methodology, but a divine accomplishment, achieved through the Holy Spirit's convicting and regenerating men. Not necessarily 100% of the populace will be converted; substantially all persons in each of the areas and nations of the world will, however, come to believe. Worldwide revival will take place, whether rapidly or gradually. The conversion of individual Christians, believing a gospel of salvation by grace through faith, will bring about this transformation of the world.

The spread of the gospel, because it is slow, may require a long period of time. It is not a sudden explosion. As the growth of a tree cannot be noticed in a day, nor the movement of a clock's hour hand observed in a second, so the growth of the kingdom may be virtually imperceptible, particularly in its initial stages. While postmillennialists concede that the kingdom has made comparatively small progress in the world, they believe that progress will accelerate. As a snowball grows slowly when small but more rapidly as its surface increases, so does the kingdom. The growth, in the language of mathematics, is exponential. As each person who enters the kingdom wins another, there will be a great crescendo. One may look at the present state of the kingdom and ask, "If this is proportionately how far it has come in this length of time, how long will it take for it to be completely established?" This is misleading, however, for the kingdom is still in an early phase of its development.

The postmillennialist is not in a hurry. God does not rush matters. Once we believed that the earth is only a few thousand years old and that man is even younger. Now, however, we have learned from geology and anthropology that these figures must be revised sharply upward. Just as God took millions and perhaps billions of years to prepare the earth for human habitation, so He will take a long time to complete His redemptive plan.

This gradual growth, however, is also attended by crises. Even in nature, where growth processes are usually steady, there are crises and cataclysmic developments. A plant may develop for years and then suddenly burst into bloom. The ripening of grain for harvest is a type of crisis, as are the metamorphoses of insects.

It is therefore in accord with natural laws of development for the gradual processes to be marked by dramatic or cataclysmic events. This is apparent in the history of God's dealings with His people. The call of Abraham, the exodus, the captivity, the return from exile, the coming of Christ, the death and resurrection of Christ, Pentecost, and the first and second general councils at Jerusalem (Acts 11 and 15) were obviously epochal events. So were the fall of Jerusalem, the conversion of the Roman empire, and the Reformation. Some postmillennialists viewed the First World War in the same light, seeing it as the means by which military despotism would be rooted out.

The final great catastrophe in this series will be the second coming of the Lord Jesus Christ. Yet this is not, as with the premillennialist, so much a culminating step in the process, accomplishing the final and complete introduction of the kingdom, as it is an announcement of the kingdom. Christ will return after the great commission has been fulfilled and all nations have been discipled and baptized.

3.2.4 The activities of Satan and demons

Postmillennialists understand Satan is bound at all times in that he is always under God's control. But he will be bound at the beginning of the millennium in a special way according to Revelation 20. However, this has not yet occurred since we are not yet in the millennium but are at this time laying the foundations for the millennium.

3.2.5 The two resurrections of Revelation 20

One interpretation is that the first resurrection refers to the reanimating of the spirit of those who were martyred in the early history of the church. Another view is that the first resurrection refers to the ascension to heaven of these martyrs, who now reign with Christ in what is sometimes termed the "intermediate state."

Both the postmillennialist and amillennialists adopt the same nonliteral interpretation method (i.e. allegorical approach) in the two resurrections of Revelation 20 and the nature of the thousand years in Revelation 20. As I have mentioned in Section 2.2.10 of this Chapter 3, there is some artificiality in the amillennialists' (postmillennialists also) treatment of the two resurrections and the nature of the thousand years in Revelation 20. The use of an allegorical approach to the interpretation of Scripture in Revelation 20 is completely allegorizing the thousand year reign. There is insufficient amount of Scriptural support for this position. It will suffice now to note that postmillennialists brush aside the fact that the descriptions of the two resurrections are very similar.

3.2.6 The nature of the thousand years in Revelation 20

Both postmillennialists and amillennialists believe that the thousand years of Revelation 20 is symbolic in nature. While it is somewhat questionable whether Benjamin B. Warfield was postmillennial or amillennial, his interpretation of the thousand years has been cited by postmillennialists who feel that the meaning of millennium is qualitative rather than quantitative.

3.2.7 The millennium

Postmillennialists believe that the characteristics of the millennium are:

1. Length. It should be noted that the postmillennialist is not literalistic about the length of the millennium: the millennium is a long period of time, not necessarily 1,000 calendar years. Its length would be difficult to reckon anyway because the millennium has no clear point of beginning. There will not one day be a condition of peace that was completely absent the previous day; the kingdom will arrive by degrees. It should also be noted that the difference between the millennial age and other ages in the life of the church is not qualitative but quantitative. Some postmillennialists believe that the millennium cover the entire period of the church. However, other postmillennialists do not believe that the present church age is simply blending into the millennial age.
   
   

2. Beginning. The kingdom of God is primarily a present reality; it is here in earthly fashion. The kingdom is not a realm, a domain over which the Lord reigns. It is, more correctly, the rule of Christ in the hearts of men. Wherever men believe in Jesus Christ, commit themselves to Him, and obey Him, the kingdom is present. It is not something to be introduced cataclysmically at some future time. Premillennialism held that the millennial reign would begin in a sudden, dramatic fashion, through the visible, bodily return of the Lord Jesus Christ. The postmillennial conception, on the other hand, is that the continuing spread of the gospel will increasingly introduce the kingdom. Thus the distinction between premillennialism and postmillennialism is more than that between "before" and "after." For the premillennialist the millennium is a quality of existence very different from other ages, even a different type of world. For the postmillennialist it differs from the present age only in degree.
   
   

3. Physical conditions. As more and more persons submit themselves to the Lord's plan and begin to practice the teachings and way of life that He established, peace will be the natural result. Not only will conflict among nations cease, but so will friction among social classes and races. Labor disputes presumably will end. Racial conflict will cease. Marriage, the family, and human birth will still be present. There will still be economic, social, and educational problems, but their most unpleasant features will be greatly modified and even eliminated. Here is the fulfillment of the prediction that the wolf and lamb will lie down together (Isaiah 11:6). He who said, "Peace I leave with you; my peace I give to you" (John 14:27), will fulfill that promise, and on a broad scale. He who is called the Prince of Peace (Isaiah 9:6) will prove that He deserves that designation. There will also be a time of material prosperity on the earth (Isaiah 65:22-23). Here is a truly revolutionary concept, for within recorded history worldwide peace has prevailed only about once in fifteen years! A moment's reflection on the developments of the twentieth century will reveal that genuine peace, prevailing throughout the world, is indeed rare.
   
   

4. Spiritual conditions. Religious turmoil and denominational competition will become a thing of the past. Neither all will be saved, nor will all sin be eradicated. But Christian principles will be the rule, not the exception, and sin will be reduced to negligible proportions.
   
   

5. Apostasy. Some postmillennialists allow for a brief time of apostasy and a flare-up of evil occurring in connection with the coming of Antichrist at the end of the millennium just prior to the return of Christ. Loraine Boettner has suggested that God may permit this limited manifestation of evil to show anew and more clearly what an awful thing sin is and how much it deserves punishment. It is understandable that those who have spent virtually their entire life in an environment of righteousness would scarcely be able to believe that sin, the devil, and his followers are as bad as they are said to be, or that they deserve such ultimate punishment as consignment to hell (Loraine Boettner, The Millennium, p.69).

3.2.8 The second coming of Christ

Postmillennialists believe in the actual personal, bodily return of Christ at the end of the millennium. His return will be followed immediately by the general resurrection and judgment. The postmillennial concept of the second coming of Christ is not different from that of other millennial views except in its chronological relationship to the millennium. A seventh belief, a corollary of certain others, is that the Lord's return will be followed immediately by the resurrection of all - righteous and unrighteous - and the judgment of all, and their assignment to one of two ultimate and permanent states.

3.2.9 Scriptural support for postmillennialism

Postmillennialists quote the following Bible verses to support their position:

1. Passages which tell of a golden age. Since the many passages which speak of a triumphant reign of Christ have not been fulfilled in history, they are yet to be fulfilled in the future but before the second advent of Christ. Many of these Scriptures are the same ones which premillennialists understand as referring to the millennial kingdom. The postmillennialist sees them fulfilled before Christ returns, while the premillennialist expects them to be fulfilled after Christ returns. Such passages include Psalms 2:8; 22:27; 47; 72; 86:9; Isaiah 2:2-4; 11:6-9; Jeremiah 31:34; Daniel 2:35, 44; Micah 4:1-4. However, neither of these statements necessitates postmillennialism nor precludes a future earthly reign.
   
   

2. Passages which speak of an universal acceptance of Jehovah. One prophecy is located in Isaiah 45:22-25. While this quotation is part of a passage that speaks of Jehovah's dealing with His chosen nation Israel, it seems to speak of a universal acceptance of Him, and hence an universal reign by Him. Hosea 2:23 also appears to indicate an extension of the covenant to those who were not then in it. The prophets certainly were not pessimistic about the future rule of the Lord. The Psalms, particularly Psalms 47, 72, and 110, also speak repeatedly of the universality of the Messiah's rule. But Jesus quoted Psalm 110:1 as a proof of His deity (Luke 20:42-43), and Peter said it was fulfilled at Pentecost (Acts 2:34-35). Therefore it is not to be fulfilled in some cataclysmic future coming but within the present age.
   
   

3. Jesus' Parable of the Leaven affirms the universal extent of the kingdom (Matthew 13:33). Leaven is an illustration of the kingdom's progressive coming. As in all the parables of growth, the field is the world. Just as natural leaven develops from one  segment to the next, so the gospel leaven works its way through society from individual to individual. This was illustrated in the ministry of Jesus when Andrew brought his brother to Jesus and when Philip brought Nathanael. What began then has continued to the present time. What is true of the gospel's spread from individual to individual is true of its spread through society's institutions and activities - physical environment, houses, education, politics, national and international affairs. In this way the whole mass of humanity shall be imbued with and governed by Christian principles and spirit. Many premillennialists hold that leaven here is a type not of good and of the gospel's power, but of evil, as it is in so many other places in Scripture. The postmillennialist, however, finds this interpretation forced and farfetched. As the leaven gradually but surely permeates the whole, so the gospel is being effectively taken throughout the world. Eventually the entirety will feel the effect of the gospel's power.
   
   

4. Jesus' Parable of the Tares and Draw-net teach that the growth of the kingdom of God will be a mixed growth (Matthew 13:24-30; 47-52). When the servants examine the growing grain, they see intermingled with it, weeds ("tares"). They propose to remove them by rooting them out. The master forbids them to do this, however, because the enemy who has sown the weeds has sown them so skillfully that one can scarcely distinguish the grain from the weeds. The prohibition is to prevent some of the good from being destroyed with the evil. This parable seems to indicate that the two classes of persons are virtually indistinguishable. This is also taught in the parable of the draw-net. Good fish and bad alike are caught in the net. After the fish are sorted, the bad are cast away (Matthew 13:48-50). Premillennialists have cited these two parables as evidence that the world is not to grow better through the preaching of the gospel, but worse. On the contrary, insist postmillennialists, the tares are a comparatively negligible part of the total picture. We may expect to see at the end of the world a full wheat field with relatively few tares. The kingdom is not now, never has been, and never will be, free from attendant evils, but these evils are quite minor. Further, through the "biology of grace," tares may become wheat in the field. This is a transmutation that nature cannot achieve, but with God all things are possible. The parable of the tares warns against attempts to purify the church by purging it of unworthy members and suspected heresy. A trust in the grace of God relieves one from the responsibility to take such matters into one's own hands. However, in the passages that postmillennialists discuss, some selectivity seems to be at work. For example, there is no indication that the tares are ever transmuted into good grain; at the end they have to be rooted out and destroyed (Matthew 13:39-42). Because it does not fit their position, postmillennialists largely ignore this dimension of the account.
   
   

5. Jesus' Parable of the Sower and the Mustard Seed illustrate that the growth of the kingdom of God will be intensive.   The grain stays in its own field, and the mustard tree remains attached to its own roots. The growth of each consists in developing its own life into complete fruition. The kingdom of God grows similarly. Each one who enters the kingdom develops in grace, growing up to maturity, as Paul pointed out in Ephesians 4:13. Individual believers become, in a sense, more fully members of the kingdom of God. It is even conceivable that the kingdom might be planted in one place or in a limited group of people and, while continuing to grow, remain right there for a time.
   

6. Jesus said that the gospel will be universally preached and that this will take place before His second coming. For example: "And this gospel of the kingdom will be preached throughout the whole world, as a testimony to all nations; and then the end will come" (Matthew 24:14; 28:19-20). Premillennialists see this preaching as extending to all nations, but not very effectively. It will serve as a testimony but will not result in any substantial number of conversions. The postmillennialist regards it as strange that there should be only a sort of nominal preaching, a preaching without success. What is the point of such preaching, unless it is only to condemn? Where is the power that presumably accompanies the church in its preaching? The postmillennialist sees periods of broadening religious and spiritual interest, such as the 1950s in the United States, as supporting this central contention.
   
   

7. This commission is distinguished by the authority possessed and conferred by the Lord who issued it. Jesus said that all power or authority had been given to Him (Matthew 28:18). He will never have more authority at any point in the future than He now has, for He has all there is. Hence we need not look to a future age when He will be capable of bringing in the complete reign prophesied. He is as capable of doing it now as He will be in the future. Premillennialists assert that Christ the King is absent and will do great things when He returns; postmillennialists assert, however, that according to this passage Christ is present and will be to the end of the age. Thus that power to conquer and reign is available to us in the present.
   

8. Passages which characterize the gospel as powerful and worldwide. Because the Gospel is the power of God (Romans 1:16), it is unthinkable, postmillennialists argue, that the world will not be converted. God wishes all men to be saved (1 Timothy 2:4), so to pray expecting this will happen is to pray in the will of God.
   

9. Passages which speak of a completeness to the conversion of the Gentile nations. The promised national conversion of the Jews is not to take place until "the full number of the Gentiles come in" (Romans 11:25). This seems to suggest a completeness to the conversion of the Gentile nations. Revelation 7:9-10 pictures a great multitude of redeemed people from all peoples of the world.

3.2.10 Evidence that the world is getting better

If we are not yet in the millennium but are laying the groundwork for it, then we ought to be able to see evidence that things are getting better in the world. Postmillennialism believes we can. That evidence includes a number of things:

1. Social conditions are certainly improved in many parts of the world. Prior to the coming of Christ, society was characterized by awful moral and spiritual conditions - for example, slavery, polygamy, oppression of women and children, lack of political freedom. Now, however, slavery and polygamy have virtually disappeared, social and economic conditions have reached new high levels in practically all nations, and a spirit of cooperation is found among nations to a degree that has not been true before. In particular, postmillennialists cited the foreign aid and mutual security program of the United States. The huge amount of goods given by this enlightened and predominantly Protestant nation without expecting anything in return is evidence of a changing, improving world. However, the improvement of general social conditions do not necessarily mean that the spiritual conditions of the world is improving. The hope that the First World War would end war proved false. The League of Nations was unsuccessful, and the United Nations has been only partially successful. The decline of nowadays moral standards, for examples the increase of homosexual activities, divorce, violence dead and teenage problems, show that the social conditions are much worse today.
   
   

2. Great material prosperity is displayed in many ways today. As impressive as this is, however, it is and always will remain simply a by-product of the moral and spiritual progress and prosperity increasingly coming upon us. The enormous amount of money given to Christian causes promotes better conditions in the world. However, material prosperity does not necessarily mean that the spiritual conditions of the world is improving. Can we say that the spiritual conditions of the rich countries (or people) is definitely better than the poor countries (or people)? While technological progress is undeniable, there has not been comparable social and ethical progress.
   
   

3. The progress of preaching the Gospel worldwide. The Bible continues to be the world's bestseller. It is now translated into more languages than ever before in the history of the world. The Gospel is disseminated in many more ways and to many more places than ever before. Electronic media, television, radio and literature distributions are the ways this is being done. The growth of church organizations, theological seminaries, Bible institutes and other means of disseminating the gospel has also encouraged the postmillennialists. However, the opportunities for propagating the gospel seem to be fading nowadays. Mainland China has been closed to missionaries for a quarter century - although recent political developments offer some hope for change - and some sections of India and the Middle East countries are similarly closed. The prospects for worldwide conversion seem poor. 
   
   

4. The progress of the Christianization of the world. Postmillennialists see great progress from the period before Christ to the present. Ultimately this process will be completed; before Christ returns, we shall see a Christianized world. While there are setbacks within the general trend and the progress is sometimes too slow and gradual to be noticeable, the trend is for good to advance and evil to decline. Acknowledging that the relative growth of Christianity has been slow, postmillennialists blamed this on the failure of Christians in general to take seriously the command of Christ to evangelize the world. It in no sense argues against the efficacy of the gospel. However, its optimism concerning the conversion of the world, is somewhat unrealistic in the light of recent world developments. The percentage of Christians in the world is not increasing. In fact, a lower percentage of the world's population is even nominally Christian than was the case ten, thirty, or fifty years ago. Perhaps more damaging to postmillennialism is its apparent neglect of Scripture passages (e.g. Matthew 24:9-14) that portray spiritual and moral conditions as worsening in the end times and the passages that reveal the distress and apostasy of the end times (1 Timothy 4:1-5; 2 Timothy 3:1-7). It appears that postmillennialism has based its doctrine on very carefully selected Scripture passages.

3.3 Arguments For And Against the Postmillennialism

The arguments for and against the postmillennialism view are illustrated in below table:

(Reference: Charts of Christian Theology & Doctrine, p. 135, Zondervan Publishing House, Grand Rapids: Michigan, 1992 Edition, by H. Wayne House)

3.4 History of Postmillennialism

3.4.1 From the New Testament to St. Augustine

For the first two or three centuries of its existence, the church was largely premillenarian, regarding the thousand years of Revelation eschatologically and futuristically. The church believed that Jesus would reign on earth in the future. This reign would be introduced by a definite event, probably the Lord's second coming. Sometimes this millennium was depicted rather vividly, which gave rise to something called chiliasm, a highly imaginative under standing of the earthly, thousand-year period. Sometimes chiliasm was very physical and literal in its understanding of the earthly bliss of believers. This view was especially popular during the period of the church's persecution, when it seemed unlikely that the church would succeed in its effort to win the world to Christ by preaching the gospel. If the church was to be victorious, there would have to occur some dramatic, cataclysmic, supernatural reversal of the course of things.

One of the first to challenge this view was Tyconius (A.D. 390?), an African Donatist. He introduced an interpretation of Revelation 20 that in various forms (especially as modified by St. Augustine) dominated exegesis of that passage for approximately the next thirteen centuries.

Tyconius rejected the strictly eschatological view of Revelation 20 according to which it describes a purely future reign of Christ. He did thus in such a way, however, that the eschatological hope was not completely lost. He expected the end to come, and in the year 380. Because we do not know his exact death date, we do not know if Tyconius survived the year 380 or what happened to his view when Christ did not return during that year.

The millennium refers to the present age. If Christ was to come in A.D. 380, then the millennium would precede it. It is a period in which, with divine help, the saints not only are not overcome by sin but are triumphant. In Tyconius's understanding the first resurrection of Revelation 20, which introduces the millennium, is from the death of sin to the life of righteousness. Those who participate in the first resurrection are those who have been born again, and thus new birth takes place through baptism. The first resurrection is therefore a spiritual resurrection: it is the new birth. The millennial rule of the church was seen by Tyconius as lasting until the end of the age, or until 380. Christ was reigning right then. The throne of Christ's glory is the incarnation. It is in His incarnate body that He sits at the right hand of power and reigns. His rule is in the church, and it is present, not future. The reign of Christ is not to begin at His coming; it has already begun. The souls of the righteous in Revelation 20 are those who die with Christ in present affliction. The millennial rule extends from Christ's passion to His second coming and is shared in by the dead as well as the living. The blessed are those who maintain their baptism, for as the first death is due to sin, the first resurrection is due to the remission of sin.

Tyconius did not interpret the word millennium literally, seeing the rule of Christ only as an extended period of time. Some were more literalistic, believing that an actual one thousand years were involved, and they became very excited in their expectations as the year 1000 approached.

3.4.2 St. Augustine (A.D. 354 - 430)

St. Augustine popularized and promulgated Tyconius's view, despite the facts that Tyconius was a Donatist and that Augustine was the arch opponent of Donatism. Augustine too had once understood the millennium as a universal Sabbath replete with spiritual joys but he had abandoned that futuristic interpretation, his main reason being the wild exaggerations and crude ideas in the chiliasts' descriptions of the millennium.

Like Tyconius, Augustine saw the church as already in the millennium. The one thousand years either date from the time of John to the end, or they cover the whole of the present age. Augustine cited such passages as Mark 3:27: "But no one can enter a strong man's house and plunder his goods, unless he first binds the strong man; then indeed he may plunder his house." The strong man, said Augustine, is Satan. His goods represent Christians whom he formerly had under his rule. He is bound, shut up in the abyss, so as to be kept away from Christians. Satan, then, is bound during the whole period from the first coming of Christ to the second and is therefore unable to deceive the nations of which the church is constituted. At the end of this age, he will be loosed to test the church and then will be finally and completely subjugated.

It is not difficult to understand why this picture of the millennium appealed to Augustine, living in the time in which he did. He was undoubtedly affected by the "establishment" of the State Church. A series of events culminating in the conversion of the emperor Constantine in A.D. 312 and his granting tolerance to Christianity gradually made Christianity virtually the official religion of the empire. It appeared that without any miraculous interposition of God, the church had attained a position of supremacy. As the old Roman Empire, which had been the enemy of the church, was tottering to its fall, the church seemingly was about to step into its inheritance. It was taking over the political functions of the empire. This led Augustine to idealize the political side of the State Church. He was the first theologian to identify the State Church with the kingdom of God.

3.4.3 Reformation period

An early exponent of a postmillennial scheme, Joachim of Fiore (A.D. 1135 - 1202) explained history as being trinitarian; that is, the first age was that of the Father when mankind lived under the Law of the Old Testament; the second was that of the Son, the period of grace covered in the New Testament; and the third age was to be that of the Spirit beginning about A.D. 1260 in which the world would be converted.

A reputable clergyman, Daniel Whitby (A.D. 1638 - 1726) published thirty-nine books, including A Treatise of the True Millennium, London: W. Bowyer, 1700. He taught that after the world would be converted, the Jews restored to the Holy Land, and the pope and Turks defeated, the world would enjoy a time of peace and righteousness for a thousand years. At the close of this Millennium, Christ would personally come to earth, raise the dead and judge all people. His views were very popular and were adopted by many eighteenth and nineteenth century preachers and commentators. Whitby's postmillennialism was quite Jewish oriented. He described the Millennium as the reign of converted Jews with Gentiles "flowing in to them." All spiritual blessings in the Millennium will be conveyed from the Jews to other nations, he believed that the church will live in a revitalized state during the Millennium, though bodily resurrection will not occur till after the Millennium.

While the exact form of the postmillennial view was altered somewhat (it was sometimes difficult to distinguish from what we call amillennialism) it prevailed for a long time. As the Middle Ages developed, it seemed increasingly that only fringe groups viewed the millennium as a future event. What we know today as premillennialism came more and more under the suspicion of heresy. Many major denominations eventually incorporated postmillennialism into their creeds. The Augsburg and Westminster Confessions are basically postmillennial. Lutheran, Presbyterian, and Reformed groups have tended to follow this position.

3.4.4 The modern era

Conservative postmillennalists take the Scriptures as the Word of God and attribute improvement to the power of God. James Snowden (The Coming of the Lord, New York: Macmillan, 1919) understood the Millennium to be the entire time between the first and second advents of Christ. His scheme differed from amillennialism in that he taught that the world was getting better. He interpreted the events of Revelation 20 either as already past or as describing heavenly bliss.

Charles Hodge taught that the Second Advent will be preceded by the universal diffusion of the Gospel, the national conversion of the Jews, and the coming of Antichrist. When Christ comes, there will be the general resurrection and judgment of all mankind (Systematic Theology, New York: Scribners, 1887, 3:792).

The great Princeton school of theology of the nineteenth and early twentieth centuries, represented by the Hodges and Benjamin B. Warfield, staunchly presented the postmillennial system.

Some Christians in Germany even saw Kaiser Wilhelm's war policy as one means of God's grace, and in the 1930s some supported Nazism as the work of God. Karl Barth contended that such a view failed to distinguish evil from good, the demonic from the divine. In fact, the theological end of the nineteenth century could be dated August 1914, when Barth saw on a list of German intellectuals who were endorsing the Kaiser's policies the names of several of his theological teachers.

The postmillennialism of the post-World War II era has till recently generally been of the liberal variety. Liberals believe that the world social condition is improving through natural (or evolutionary) process. However, they do not take the Scriptures seriously and see world improvement coming through the power of man. The great advancements of the twentieth century through man's achievements gave credibility to the concept. There were scarcely any Biblical postmillennialists (Loraine Boettoer being an exception).

Postmillennialism has suffered a sharp decline in popularity in the past fifty to sixty years. In large part this has resulted more from historical than exegetical considerations. Certain developments seemed to supply empirical evidence that the millennium was not arriving. Today postmillennialists are, if not an extinct species, at least an endangered species.

But in the latter part of this century an interesting phenomena has developed. Some former amillennialists have become postmillennialists because of their belief in theonomy. Theonomy is the state of being governed by God. Theonomists promote subduing the earth by means of science, education, the arts, and all other pursuits in order to effect God's dominion over all things. For some, this means imposing the Law of the Old Testament on life today not only in moral matters but also in governmental, financial, and others. Now, of course, if this is done, conditions in the world will improve and we will then experience the rule of God over life in the world. Thus, many reformed theologians who strongly support the use of the Law and who were amillennial have switched to embrace postmillennialism as the goal of their theonomistic program.

To sum up:

1. Liberals promote a postmillennial goal through humanism.

2. Biblical postmillennialists promote it through the church's preaching of the Gospel.

3. Theonomists promote it through the Gospel and the imposition of Old Testament Law.

3.5 Evaluation of Postmillennialism

Having seen something of the doctrinal characteristics and history of postmillennialism, we must now evaluate it. What are its strengths and its weaknesses?

3.5.1 Positive aspects

The positive aspects of amillennialism are as follows:

1. Postmillennialism has correctly given attention to a genuinely Biblical theme - the present dimension of the kingdom of God. Jesus said that the kingdom was near, that it was among men, and He spoke of men entering the kingdom. In all of this He certainly appeared to say that this kingdom was not purely a future reality. The King is absent in one sense, but in another sense he is definitely present (Matthew 28:19-20). Knowing that our Lord and King is present and that His resources are available to us now, our life style should be characterized by confidence, optimism, and aggressiveness.

2. Postmillennialism has also rightly encouraged an activism on the part of believers. If the kingdom is present, we can do something to extend it. In this way the doctrine of Christianity can support its ethic. The parables of Jesus in particular show the kingdom to be growing by degrees, not merely springing up full blown in a distant future. Understanding that the kingdom can and does grow little by little helps us see our part in bringing that kingdom by spreading the gospel to other men and by promoting Christian ways of living. This is commanded in Scripture, and the postmillennial description of the kingdom supports this command.

3. Postmillennialism also is Biblical in promoting a spirit of optimism and combating the sort of pessimism to which some Christians have allowed themselves to fall victim. Jesus did promise power to those who would bear the gospel (Acts 1:8). He spoke of the kingdom permeating the whole world. The Biblical descriptions of the apostasy and wickedness which will characterize the end times have made some Christians fatalistic. Conditions will become worse and worse, they say, and we can do nothing to alter them. This kind of thinking makes the church less effective than it would otherwise be, and evil more pervasive. Because confidence and expectation are so important to success, postmillennialism contributes to the fulfillment of what is predicted.

4. Postmillennialism recognizes that the kingdom of God is broader than the church. Wherever the will of God is done, there the reign of God is present, even if only partially or fragmentarily. This may be true even when the one performing the act is not aware that he is doing God's will. He may not be consciously committed to God. This means that God may accomplish His will at least in part through non-Christian persons, agencies, nations, and ideologies. If He employed Babylonia and Assyria in Biblical times, He can do something similar in our day. This means that the Christian can and should work constructively with any person or agent who is acting with some part or aspect of God's kingdom. It also means that the kingdom is, to a large extent, an ethical kingdom.

3.5.2 Negative aspects

On the other hand, postmillennialism has certain short comings:

1. Both the postmillennialist and amillennialists adopt the same nonliteral interpretation method (i.e. allegorical approach) in the two resurrections of Revelation 20 and the nature of the thousand years in Revelation 20. As I have mentioned in Section 2.2.10 of this Chapter 3, there is some artificiality in the amillennialists' (postmillennialists also) treatment of the two resurrections and the nature of the thousand years in Revelation 20. 

2. Some postmillennialists believe that the millennium cover the entire period of the church. However, other postmillennialists do not believe that the present church age is simply blending into the millennial age. One receives the impression that the postmillennialists do not really know when the millennial age begin.

3. Passages (Psalms 2:8; 22:27; 47; 72; 86:9; Isaiah 2:2-4; 11:6-9; Jeremiah 31:34; Daniel 2:35, 44; Micah 4:1-4) which tell of a golden age does not necessarily mean that the postmillennial view is correct. Many of these Scriptures are the same ones which premillennialists understand as referring to the future earthly millennial kingdom. Neither of these statements necessitates postmillennialism nor precludes a future earthly reign.

4. Leaven (Matthew 13:33) is a type not of good and of the gospel's power, but of evil, as it is in so many other places in Scripture. Leaven is symbolic or typical of evil, always having this implication in the Old Testament (Genesis 19:3; Exodus 12:8, 15-20, 34, 39). The Mosaic Law strictly forbade the use of leaven in the priestly ritual (Leviticus 2:11). Typically this signified that the offering was to be a type of purity, and leaven, which causes disintegration and corruption, symbolized evil and the energy of sin. In the New Testament its symbolic meaning is also clear. It is "malice and wickedness" as contrasted with "sincerity and truth" (1 Corinthians 5:6-8). It represents evil doctrine (Matthew 16:12) in its threefold manifestation of Phariseeism, Sadduceeism and Herodianism (Matthew 16:6; Mark 8:15; see also Matthew 22:16-21, 23, 29; 23:14, 16, 28).

5. In the passages that postmillennialists discuss, some selectivity seems to be at work. For example, there is no indication that the tares are ever transmuted into good grain; at the end they have to be rooted out and destroyed (Matthew 13:39-42). This is also taught in the parable of the draw-net. Good fish and bad alike are caught in the net. After the fish are sorted, the bad are cast away (Matthew 13:48-50). Because it does not fit their position, postmillennialists largely ignore this dimension of the account.

6. The Great Commission does command universal gospel proclamation, but the world is characterized by spiritual decline, not spiritual growth. While salvation will come to all nations, this does not mean that all, or nearly all, will be saved. Nor does the New Testament say the Gospel is designed to improve the social conditions in the world.

7. The improvement of general social conditions do not necessarily mean that the spiritual conditions of the world is improving. The hope that the First World War would end war proved false. The League of Nations was unsuccessful, and the United Nations has been only partially successful. The decline of nowadays moral standards show that the social conditions are much worse today.

8. Material prosperity does not necessarily mean that the spiritual conditions of the world is improving. Can we say that the spiritual conditions of the rich countries (or people) is definitely better than the poor countries (or people)? While technological progress is undeniable, there has not been comparable social and ethical progress.

9. The opportunities for propagating the gospel seem to be fading nowadays. Mainland China has been closed to missionaries for a quarter century - although recent political developments offer some hope for change - and some sections of India and the Middle East countries are similarly closed. The prospects for worldwide conversion seem poor. 

10. Its optimism concerning the conversion of the world, is somewhat unrealistic in the light of recent world developments. The percentage of Christians in the world is not increasing. In fact, a lower percentage of the world's population is even nominally Christian than was the case ten, thirty, or fifty years ago.

11. A moment's reflection on the developments of the twentieth century will reveal that genuine peace, prevailing throughout the world, is indeed rare.

12. Perhaps more damaging to postmillennialism is its apparent neglect of Scripture passages (e.g. Matthew 24:9-14) that portray spiritual and moral conditions as worsening in the end times and the passages that reveal the distress and apostasy of the end times (1 Timothy 4:1-5; 2 Timothy 3:1-7). It appears that postmillennialism has based its doctrine on very carefully selected Scripture passages.

13. Finally, postmillennialists have had some difficulty maintaining a genuine supernaturalism. As their view of the kingdom became more diffuse, regarding it as the reign of God everywhere, some failed to discriminate between good and evil. For example, some saw the kingdom being fulfilled even through Nazism.

4. A SURVEY OF PREMILLENNIALISM

Premillennialism is the most popular and widely accepted view, particularly in evangelical, conservative and traditional orthodox circles. In some ways this view is clear, definite, simple, straightforward and consistent. The outline of its major features is readily discerned. Yet, because there are three distinct varieties of premillennialism (i.e. historic, classic dispensational, progressive dispensational), it is sometimes difficult to determine what is generic premillennialism and what are specific features of the three subtypes. These three varieties will be expounded in some detail in the following sections.

The survey of premillennialism is divided into the following five sections:

1. definition of premillennialism;

2. doctrinal characteristics of premillennialism;

3. arguments for and against the premillennialism;

4. history of premillennialism; and

5. evaluation of premillennialism.

4.1 Definition of Premillennialism

The "pre" of "premillennialism" means that Jesus returns before the 1,000 years of Revelation 20. Premillennialists take the 1,000 years literally, but they are more pessimistic (they would prefer the word "realistic") about the general course or trend of history. The world will grow worse and worse (like it happened from the fall of man to the flood in Genesis 3 through 6) until the judgment of the great Tribulation. Christ will then intervene in history at its worst point and establish His kingdom on earth, fulfilling literally the promises of the kingdom for Israel. It also understands that there will be several occasions when resurrections and judgments will take place. Eternity will begin after the 1,000 years are concluded. Within premillennialism there are those who hold differing views as to the time of the Rapture.

Premillennialism was the dominant eschatological interpretation in the first three centuries of the Christian church. Early church fathers Papias, Irenaeus, Justin Martyr, Tertullian, and others held to this view. See below diagram for illustration.

There are three versions of premillennialism, roughly speaking:

1. historic premillennialsm;
2. classic dispensational premillennialism; and
3. progressive dispensational premillennialism.

4.1.1 Historic premillennialism

They hold that the return of Christ will be preceded by certain signs, then followed by a period of peace and righteousness in which Christ will reign on earth in person as King. They understand the return of Christ and the Rapture as one and the same event. Therefore they stand apart from the dispensational premillennialist who sees these as two events separated by the seven-year Tribulation. They hold that Revelation 20 describes a literal millennium of one thousand years which begins with the resurrection of the saints, their reigning for a thousand years, a revolt of Gog and Magog at the end, a final resurrection of the unjust at the end, and a final judgment resulting in the Lake of Fire.

However, the literal restoration of Israel is not accepted, and the Old Testament prophecies of the kingdom are taken in a generally non-literal fashion as in the case of amillennialism, with the church (i.e. New Israel or spiritual Israel) being the reigning group, not Israel.

4.1.2 Classic dispensational premillennialism

Dispensational premillennialism takes Revelation 20 in a strictly literal fashion, interprets the Old Testament kingdom promises and the restoration of Israel literally.

Adherents of this school are represented by those who generally hold to the concept of two-stages in the coming of Christ. He will come for His church (Rapture) and then with his church (revelation). The two events are separated by a seven-year Tribulation. There is a consistent distinction between Israel and the church throughout history.

4.1.3 Progressive dispensational premillennialism

Progressive dispensationalism would view the Revelation 20 passage essentially the same, but would interpret other parts of the book of Revelation in a slightly different manner. It is basically literal with an "already / not yet" twist to it. For example, the book of Revelation is looking at the future as in the dispensational sense, but it is seen through the grid of the historical situation of John's day.

4.2 Doctrinal Characteristics of Premillennialism

4.2.1 The Bible

Premillennialists hold a high view of Scripture. It is probably safe to say that pretribulational premillennialists believe in the inerrancy of the Bible almost without exception.

4.2.2 The Abrahamic and Davidic Covenants

Most premillennialists understand that the promise of the Abrahamic Covenant giving to Abraham's descendants the land from the river of Egypt to the River Euphrates has never been fulfilled but will be fulfilled in the coming millennial kingdom (Genesis 15:18). The promises of the Davidic Covenant also necessitate the establishment of the millennial kingdom for their fulfillment (2 Samuel 7:12-16).   

However, there are three different opinions on the fulfillment of the Abrahamic and Davidic Covenants, they are:

1. historic premillennialsm;

2. classic dispensational premillennialism; and

3. progressive dispensational premillennialism.

The historic premillennial view is similar to the amillennial view. Some of the promises made in the Abrahamic and Davidic Covenants will be fulfilled in the church (i.e. New Israel).

4.2.2.2 Classic dispensational premillennialism

Classic dispensational premillennialism is the teaching that the Abrahamic Covenant and the prophetic promises of a kingdom for a restored Israel have never been literally fulfilled. The Abrahamic Covenant promised, for example, that the land would extend all the way from the Euphrates River to the "river of Egypt," a fulfillment which was not completely realized even during the golden age of Solomon's kingdom.

Their line of argument goes, for example, as follows:

1. The covenant was not fulfilled as amillennialists argue from Joshua 21:42-45, because Joshua 13:1 and Judges 1:27-36 reveal that the conquest was not carried out to completion due to Israel's failure to possess all the land. The statement of Joshua 21:42-45 is a general picture that needs to be qualified by the passages in Joshua 13 and Judges 1, one emphasizing God's faithfulness on one hand, while the others indicate the nation's failure to lay hold fully on God's promise.
   
   

2. The statements by Jesus of a kingdom "not of this world" mean that the future kingdom will not come about through earthly (military or political) means but through divine intervention. His declaration that the kingdom would be taken from Israel and given to another people applied to rejection of that generation of Jews and the church's taking up the role of God's people as a spiritual kingdom (i.e. not an earthly kingdom) during the new age being inaugurated.
   
   

3. The Abrahamic Covenant was unconditional and thus ultimately guaranteed for the nation of Israel. This is supported by Deuteronomy 30:1-10 which promises that ultimately Israel will be regathered from all over the world someday and given her land, by Jeremiah 31:27-37 which flatly promises that Israel will never cease to be a nation before God, and by Romans 11:25-27 which predicts the final conversion of "all Israel" and her "regrafting" back into the Olive Tree representing the Abrahamic Covenant.

4.2.2.3 Progressive dispensational premillennialism

Progressive dispensationalism takes the view that the present spiritual kingdom of the church is actually a reign of Jesus on the throne of David in heaven but that there will also be a future, literal reign of Christ on the throne of David from Jerusalem in a literal thousand years for the same reasons as the above dispensational view. It adopts an approach called "already / not yet," an approach that agrees with some of the contentions of the amillennial scheme concerning the fulfillment in some sense of kingdom promises with the first advent of Christ which are to be understood in a kind of tension in which there is both a "realized" eschatology as well as a future esehatology.

4.2.3 The church

There are three different opinions on the relationship between the church and Israel, they are:

1. historic premillennialsm;

2. classic dispensational premillennialism; and

3. progressive dispensational premillennialism.

The historic (or called covenant) premillennial view is similar to the amillennial view. The church is the New Israel. The Old and New Testaments are bound together in unity under the covenant of grace. Israel and the church are not two distinct programs but one unified outworking of God's purposes and plans.

The church serves to fulfill some of the promises made to Israel. Christ made this clear after the Jews rejected him (Matthew 12:28; Luke 17:20-21). At the present time, the church is the spiritual Israel. God will return the nation of Israel to her rightful place to fulfill the promises of the kingdom (Romans 11:24) in the millennial kingdom. This passage supports the teaching of verse 24: "How much more readily will these, who are the natural branches be grafted into their own olive tree?"

4.2.3.2 Classic dispensational premillennialism

Dispensational premillennialists consistently distinguish the church from Israel. God has two people - Israel and the church. Israel is an earthly people, and the church His heavenly people. The church was born on the day of Pentecost and did not exist in history until that time.

Because the church does not fulfill the yet-unfulfilled promises made to Israel, there must be a time when they will be fulfilled, and that time is in the Millennium. The relationship between the church and Israel is illustrated in the following diagram.

4.2.3.3 Progressive dispensational premillennialism

Progressive dispensationalists do not see the church as completely distinct from Israel as classic dispensationalists have maintained. Neither do they consider the mystery concept of the church to mean that the church was not revealed in the Old Testament, only that it was unrealized. This new view erases the idea of two purposes of God - one for the church and one for Israel. The church is not "an anthropological category" in the same class as terms such as Israel and Gentiles, nor is it "a competing nation" (what about 1 Peter 2:9?), but it is redeemed humanity in this present dispensation.

4.2.4 The interpretive principles

The history of Christianity is, among other things, the seesaw debate between literal interpretation and non-literal interpretation. Which of these is correct must be decided on how people in the Bible interpreted the Bible as they had it in their day, and the evidence is clear that they interpreted the Bible literally or in the normal sense of words taking into account figures of speech.

Most premillennialists adopt literal method in interpreting Scripture, and particularly the book of Revelation. Further, most premillennialists exhibit a strong tendency toward the futurist interpretation of Revelation, rather than the preterist, historical, or idealist interpretations.

The preterist interpretation regards the events of the book as having occurred when the book was written, the historical interpretation regards these events as having been future when the book was written but occurring throughout the history of the church; the idealist or symbolic interpretation dehistoricizes these events, making them purely symbolic of truths that are timeless in character; the futurist interpretation regards these events as primarily occurring in the end time. Dispensational premillennialism follows the futurist method of interpretation almost exclusively. Historical premillennialism, however, combines the futurist and preterist views, holding that the book necessarily had a message for John's own age and that it represents the consummation of redemptive history. Advocates of both positions believe that, at least in part, to comprehend the message of Revelation is to understand events yet to come.

4.2.4.1 Historic premillennialism

Except for Revelation 20, historic premillennialists interpret much the same way as the amillennialists. They interpret eschatology a non-literal way due to the theological assumption that God rejected Israel as a nation, and, in order to be faithful to His promises as a covenant-keeping God, He must fulfill the kingdom promises in a non-literal way to the church (i.e. New Israel or spiritual Israel) which is composed partly of Jews who believe the gospel of the kingdom. For examples, they regard the 144,000 of Revelation 7 as referring to the church (i.e. New Israel or spiritual Israel).

They often appeal to an interpretive category called "apocalyptic" literature which is predominately symbolic. Parts of Daniel are admittedly apocalyptic as are many parts of Revelation, but even these books have a mixed literal and apocalyptic literature.

4.2.4.2 Classic dispensational premillennialism

The classic dispensationalist attempts to be consistent in literal interpretation. His basic rule is if something can be understood in a literal way, assume a literal interpretation. For examples, they regard the 144,000 of Revelation 7 as referring to literal Israel.

On the other hand, if something appears to be absurd if taken literally, or if a literal interpretation contradicts something else clearly taught in Scripture, then assume a figure of speech is present. So far as the book of Revelation is concerned, for example, a strictly futuristic interpretation is taken of Revelation 4-18.

4.2.4.3 Progressive dispensational premillennialism

The progressive dispensational hermeneutic is basically literal with an "already / not yet" twist to it. For example, the book of Revelation is looking at the future as in the classic dispensational sense described above, but it is seen through the grid of the historical situation of John's day.

4.2.5 The rapture of the church

Historic and dispensational premillennialists disagree on the relationship of the church to the seven-year tribulation period.

4.2.5.1 Historic premillennialism

Most historic premillennialists are posttribulationists. They believes that the church will remain in the world during the seven-year tribulation period, although it may be shielded from some of the tribulation's more severe aspects. A closely related point is the nature of the second coming of Christ. Posttribulationists see it as a singe, unitary coming at the end of the tribulation. In this respect the posttribulationist more closely resembles the amillennialist than he does the pretribulational premillennialist.

4.2.5.2 Classic dispensational premillennialism

All classic dispensational premillennialists are pretribulationists. They believe that the church will be "raptured," or removed from the world, prior to the tribulation. Pretribulationist see it as consisting of two states or phases a "coming for" the church at the beginning of the tribulation, removing it from the world, and a "coming with" the saints at the end of the tribulation.

4.2.5.3 Progressive dispensational premillennialism

The point of view of the progressive dispensationists are generally the same as the classic dispensationists on the relationship of the church to the tribulation. Most of them are pretribulationists.

4.2.6 The interpretation of Daniel's seventy weeks

One of the crucial chronological prophecies in the Bible is Daniel 9:24-27, known as the "Seventy Weeks," "Seventy Sevens," and "Seventy Weeks of Years," the last designation reflecting the most common interpretation among evangelicals. The importance of this prophecy can be seen in that it provides the chronological framework for Revelation 6-19, where several references are believed to be made to it in several places, as well as Matthew 24:16 and following where Jesus makes direct reference to it.

4.2.6.1 The phenomenon of "telescoping" or "split reference"

All premillennialists believe that the interpretation of Daniel's seventy weeks involve a phenomenon in Biblical prophecy, which might be described as the blending together of first Advent and Second Advent prophecies without any reference to the intervening present age. This phenomenon is known as   "telescoping" or "Split Reference." Premillennialists see this in the prophecy of the "seventy sevens" of Daniel 9 where the church age lies between the prophecy of Messiah's "cutting off" and the events of the seventieth seven. This phenomenon is illustrated in below picture:

(Source: The Second Coming of Christ, p. 6, Rev. Clarence Larkin Estate, 1922 Edition, by Clarence Larkin)

4.2.6.2 The identification of the seven as weeks of years

The word translated "weeks," is generally interpreted as a reference to a week of years for two reasons:

1. the earlier part of the ninth chapter is an explanation of the seventy years of captivity as God's just punishment on Israel because of her violation of the Sabbath for the land over a period of 490 years, a land-sabbath coming every seven years, thus seventy of them during that period (i.e. 70 nos. of Sabbath years = 70 x 7 = 490); and
   
   

2. the simple fact that only a 490 year period of time makes any sense chronologically if taken literally.

4.2.6.3 The beginning point of the seventy sevens

One of the crucial questions of the interpretation of the Seventy Sevens is: From what date in Biblical history do we begin counting the 490 years? Daniel 9:25 reads: "From the issuing of the decree to restore and rebuild Jerusalem until the Anointed One, the ruler, comes, there will be seven 'sevens,' and sixty-two 'sevens."' Which decree would this refer to? Two possible decrees could be involved:

1. by Cyrus in 538 B.C. which first allowed the Jews under Zerubbabel to return to restore the temple; and
   
   

2. by Artaxerxes 445 B.C. which allowed Nehemiah and others to return to rebuild Jerusalem and its wall.

Another issue in the prophecy of the Seventy Sevens is the nature of the years themselves; or, how long were the Biblical "years'? Were they based on the solar calendar like we now use (365.25 days in length), or were the based on the solar-lunar calendar that appears to be used most often in the Bible (360 days in length)?

Sir Robert Anderson, author a book published in 1895 entitled The Coming Prince, makes a good case for the lunar-solar calendar year of 360 days. Evidence of this as the Biblical calendar year comes from such passages as Genesis and the history of the flood (150 days are recorded as the five-month interval between the seventeenth day of the second month and the seventeenth day of the seventh month), and Revelation 12:6, 14; 13:5.

The reasons for adopting the 445 B.C. date are summarized as follows:

1. The 360 day year called by Anderson the "prophetic year,' seems to fit if the 445 B.C. date is adopted.
   
   

2. It is the literal interpretation. Daniel 9:25 specifies "to restore and rebuild Jerusalem," and this seems to coincide best with Nehemiah 2 where the permission is to return and rebuild the city, not the temple, as Cyrus decreed in Ezra 1.

4.2.6.4 The terminal point of the seventy sevens

When are the 490 years supposed to end? Daniel 9:24 says: "'Seventy sevens' are decreed for your people and your holy city to finish transgression, to put an end to sin, to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy." While atonement for wickedness occurred at the Cross, none of the other factors has yet occurred. Only upon the return of Christ to establish His kingdom on earth will transgression be finished, an end put to sin, the coming of everlasting righteousness occur, and the sealing up of vision and prophecy (fulfillment of all prophecy toward Israel) take place. Thus the terminal point of the Seventy Sevens will be the inauguration of the kingdom age or millennium.

This kingdom age has not occurred if we take prophecy literally. All premillennialists believe the 490 years have yet to be fulfilled. This creates a problem, since it is much longer than 490 years since 445 B.C. This problem is solved by evidence that there is a gap more than 2,000 years between the end of the 69th seven and the 70th seven.

4.2.6.5 The gap after the sixty-nine sevens

All premillennialists believe, in accordance with the principle stated earlier, that there is a gap between the 69th and 70th sevens. This is based on the following two exegetical facts:

1. Daniel 9:26 implies such a gap in the words, "After the sixty-two 'sevens,' the Anointed One will be cut off and will have nothing. The people of the ruler who will come will destroy the city and the sanctuary. The end will come like a flood: War will continue until the end, and desolations have been decreed." The events following the term "after" occur subsequent to the end of the first sixty-two plus seven sevens (483 years), but apparently not as part of the next seven in verse 27. If the author intended to include the cutting off of the Anointed One (the Messiah, literally) and the destruction of the city and the sanctuary as well as war and desolations as part of the last seven, it would have been stated as part of that seven more clearly.
   
   

2. The decisive evidence for a gap, however, comes from the words of Jesus in Matthew 24:16 in which an event of the seventieth seven, the Abomination that makes Desolate, is yet future because it is connected with his second advent, not in direct sequence to the first 69 sevens.

4.2.6.6 The events and division of the seventieth seven

Daniel 9:27, therefore, becomes the framework for the future Tribulation period concerning which Jesus warns us in Matthew 24 as well as what John reveals in Revelation 6-19 and what Paul predicts in 1 Thessalonians 5 and 2 Thessalonians 2, a seven year period of time during which history will climax in a time of unprecedented trouble for the world. Just a few more details from Daniel 9:27 will complete the picture.

The seventieth seven opens with a reference to a ruler who is yet to come (Daniel 9:26) making a "covenant with many for one 'seven.'" Since the verse goes on to describe this ruler's putting "an end to sacrifice and offering" and the setting up "an abomination that causes desolation," it is safe to assume that the covenant involves permission to reinstitute the sacrifices, and necessarily the rebuilding of the temple so this may be done. This "ruler" who is to come is associated with the "people" who destroy the city and the sanctuary, who would be the Romans, of course, and since the Roman empire (European Union?) will be "revived" in a confederation of a ten-kingdom form (Revelation 17:12), it must be the future dictator of this empire whom we will later identify as the Antichrist or Beast or Man of Lawlessness. See below chart for illustration of Daniel's vision of the 70 weeks.

4.2.6.7 The great tribulation (time of distress) in Daniel 12:1-4

Following this discussion of the period we identify as the Seventieth Seven of Daniel 9:27 comes its consummation as described in Daniel 12:1-4. The archangel Michael "arises" (apparently to protect Daniel's people Israel) and the "time of distress" (tribulation) follows. In words which Jesus was later to echo (Matthew 24:21), this period is described as "a time of distress such as has not happened from the beginning of nations until then." This is the extent of the description. All that remains is a promise of Israel's preservation through this period of distress, a resurrection of the just and unjust, and their eternal reward. This passage, incidentally, provides a clue as to the time of the resurrection of Israel following the Great Tribulation: it immediately follows that period which precedes the millennial kingdom.

4.2.7 Seven-year tribulation period

All premillennialists believe that a "seven-year tribulation period" will immediately precede the millennium, and that this will actually heighten the effects of the millennium. This will be a time of intense anguish, truly unlike anything previously occurring upon the earth. It may well involve cosmic phenomena, persecution, and great suffering.

4.2.8 The activities of Satan and demons

All premillennialists believe that the second coming of the Lord Jesus Christ will bring Satan and his helpers under control, binding them for a literal 1,000 years. Without this, of course, the conditions found in the millennium would be impossible. Near the end of the millennium, however, Satan will be unbound briefly and will launch one desperate, final struggle. Then he and his demons will be utterly vanquished, cast into the lake of fire prepared for them.

4.2.9 The two resurrections of Revelation 20

All premillennialists insist that the two resurrections mentioned in Revelation 20:4-6 are both bodily in nature. They believe that the two resurrections of Revelation 20:4-6 are to be distinguished on the basis of their participants, not, as in amillennialism and postmillennialism, on the basis of their natures. Both resurrections, not just the second (as most amillennialists believe), are physical or bodily. Only believers are involved in the first resurrection, however, whereas the rest of the human race, the non-Christians, are not resurrected until the end of the millennium. One reason for dividing the resurrection is that all believers will reign together with Christ during the millennium, those who are alive when Christ returns and those who have died in the faith. The resurrection of unbelievers serves only to get them to the judgment.

In his book Crucial Questions About the Kingdom of God, as well as in several articles, George E. Ladd has given the most thorough and emphatic defense of the view that there are two bodily resurrections. He employed several lines of argument, the first and foremost being exegetical. He regards the interpretation of Revelation 20 as dependent upon one single question: Are the resurrections in verse 4 and verse 5 both bodily resurrections? Is the first resurrection literal, a resurrection of the body, or spiritual, a resurrection of the soul? The answer rests upon the proper rendering of the term "life" (Greek transliteration, ezesan) in verse 4.

The first resurrection involves two groups: the apostles and saints to whom judgment or ruling power has been promised (see Matthew 19:28 and 1 Corinthians 6:3), and the martyrs. There are several reasons why this first resurrection cannot be anything but a literal, bodily resurrection:

1. The interpretation which makes these words refer to the fate of the martyrs after death is quite superfluous. No Christian needed assurance that martyrdom destroys only the body and not the soul. Jesus had made very clear in Matthew 10:28 that only God can harm the soul.
   
   

2. It is true that the terms death and life are used of both spiritual and physical existence. Thus it is possible in principle that this resurrection is spiritual. When they are used of spiritual death and life, however, there is always some clue in the context to suggest this. Nothing in the context suggests this interpretation.
   
   

3. Because both the first and second resurrections are described in identical terminology, ezesan, and because no qualifying adjectives or adverbs or anything else indicate that the two resurrections are different in kind, the attempt to make them different appears to be purely arbitrary. Henry Alford argued that if, in a passage where two resurrections are mentioned, where certain souls lived at the first, and the rest of the dead lived only at the end of a specified period after that first, - if in such a passage the first resurrection may be understood to mean spiritual rising with Christ, while the second means literal rising from the grave; - then there is an end of all significance in language, and Scripture is wiped out as a definite testimony to anything.

4. Beasley-Murray argued that to interpret "they came to life again" (v. 4) as an entirely different kind of resurrection is to attribute confusion and "chaotic thinking" to the author, who supposedly had in mind two different types of resurrection but who gave no indication of a shift of reference.

5. The description of the two resurrections, Ladd noted, is completely parallel. The verb, ezesan, elsewhere means "bodily resurrection" (Revelation 2:8; 13:14; Ezekiel 37:10). If it means bodily resurrection in verse 5, it must mean the same in verse 4b or "we have lost control of exegesis."

6. Since the context gives no basis for distinguishing these two, we must not do so unless we can find teachings in the rest of Scripture that demand such a distinction. There are no such teachings, however. The absence of reference either way is essentially a negative argument. If there is no additional Scriptural evidence on this matter, then we must interpret the two occurrences of ezesan similarly.

7. In addition to Revelation 20:4-6, there are, Ladd claimed, other passages that seem to hint at the possibility of more than one resurrection. Philippians 3:11 speaks of the "in order that I may attain to the resurrection from the dead," which say something like, "a resurrection from (or of) the dead." Paul seems in this text to have been aspiring to a resurrection that will, in effect, result in a separation from dead persons. Luke 14:14 refers to a resurrection of the righteous, evidently implying a distinction from resurrection in general. Luke 20:35 speaks of resurrection from the dead, similar in import to Philippians 3:11, except that this is not an "out-resurrection." Ladd said that 1 Corinthians 15:23 and 1 Thessalonians 4:16 also hint at a partial resurrection, and Daniel 12:2 and John 5:29 suggest a resurrection in two stages.

4.2.10 The nature of the thousand years in Revelation 20

While premillennialists generally view the 1,000 years of Revelation 20 is literal in nature, some interpret it less so. There are three different opinions on the details of the Millennium, they are:

1. historic premillennialsm;

2. classic dispensational premillennialism; and

3. progressive dispensational premillennialism.

The historic premillennial view of the Millennium is essentially the same in its view of Israel as the amillennial view. The future millennium of Revelation 20 is essentially a reign of the church, not Israel. For George E. Ladd the prophecies concerning Israel are spiritualized, and the millennial kingdom is viewed more as an extension of the spiritual kingdom of God (A Theology of the New Testament, Grand Rapids: Eerdmans, 1974, pp. 64-69, 629-632). For Robert Mounce the thousand years of Revelation 20 are literal, but the coming kingdom is not the Messianic Age foretold by the prophets of the Old Testament (The Rook of Revelation, Grand Rapids: Lerdinans, 1977, p. 359).

Classic dispensational premillennialists believe that God will turn to the nation of Israel again apart from His work with the church and that there will be a literal thousand year period of Christ's reign on David's throne in accordance with and in fulfillment of the prophecies of the Old Testament.

The Rapture of the church will occur first, then a seven year tribulation period, followed by a thousand year reign of Christ, after which there will be judgment and the eternal state.

Progressive dispensationalism takes the view that the present spiritual kingdom of the church is actually a reign of Jesus on the throne of David in heaven but that there will also be a future, literal reign of Christ on the throne of David from Jerusalem in a literal thousand years for the same reasons as the above dispensational view.

4.2.11 The characteristics of the millennium

Although there are variations, there are in all premillennial views of the millennium certain common elements.

4.2.11.1 It will be an earthly reign of Christ with exactly 1,000 years duration

The first major feature of the premillennial system is an earthly reign of Christ that is established by His second coming. All premillennialists assert that there will be a period in which the will of God is done on earth, a period in which Christ's reign is an actuality among men. This reign means that there will be complete peace, righteousness, and justice among men. Premillennialists would make this a literal period of exactly 1,000 years, this reign will be on earth and Jesus Christ will be bodily present.

4.2.11.2 It will be dramatically inaugurated by the second coming of Christ

This earthly millennium will not come into reality through a gradual process of progressive growth or development. Rather, it will be dramatically or cataclysmically inaugurated by the second coming. While the millennium expected by postmillennialists may begin so gradually that its beginning will be virtually imperceptible, there will be no doubt about the beginning of the millennium as premillennialists envision it. The return of Christ will be similar to His departure - dramatic and external, readily observable by anyone, and consequently unmistakable.

Nor will the millennium be merely an extension and perfection of trends already present on earth. It will not be brought into being by human engineering or social improvement. In fact it will be preceded by a deterioration, not an improvement, of spiritual, if not also social, conditions. Premillennialists apply Christ's statement in Matthew 24:12 about men's faith growing cold to the period of time immediately before the second coming. Conditions will be transformed supernaturally, with God using His own power rather than human means to achieve His ends.

4.2.11.3 Jesus Christ will possess absolute control

During this period Jesus Christ will possess absolute control. The major forces opposing Him and His rule during the period between His ascension and His second coming will have been eliminated. Satan will have been restrained. Antichrist (the beast) and the false prophet will have been destroyed by Christ at His second coming. As a result, all who are alive during this period will submit to the rule of the Messiah. Every knee will bow, as Paul expressed it in Philippians 2:10-11.

4.2.11.4 Jesus Christ will reign with justice over His subjects

This will be a period of righteous rule. The standard of life envisioned in the Sermon on the Mount will become a reality. The concern will not be merely with what a person does - his outward actions - but with what he is - his thoughts and intentions. Christ will reign with justice over His subjects.

4.2.11.5 The reign of Christ will involve a genuine world wide peace

This reign of Christ will involve a political dimension, a world wide peace. This in itself will mark the millennium as clearly distinct from the rest of history. Within the span of recorded history, worldwide peace has, on the average, prevailed about one year in fifteen. Some wars have been great global conflicts; some have been much more limited in scope. Seldom, however, has there been genuine universal peace. When the Prince of Peace comes, however, peace will prevail. In prophetic language, swords shall be beaten into plowshares and spears into pruning hooks, and nation will not raise sword against nation (Isaiah 2:4; Micah 4:3). This will not be detente, or mere absence of outward hostilities, but genuine harmony.

4.2.11.6 There will be harmony within the creation

There will also be harmony within the creation. The curse that was pronounced upon man because of the fall also affected the rest of the creation. Nature is pictured as "groaning and travailing," waiting for its redemption and release (Romans 8:22-23). This will be accomplished by the return of Christ. In the millennium hostility among creatures will cease (Isaiah 11:8-9; 65:25). Man will not need to fear any creature. The destructive forces of nature such as storms, earthquakes, and volcanoes will be stilled. The picture of Jesus calming the sea by rebuking the storm (Matthew 8:26) is an anticipation of what will most fully occur at the time of the millennium.

4.2.11.7 The saints will reign together with Christ

The saints will reign together with Christ. In Revelation 20 those who are raised in the first resurrection reign with Christ during the millennium. The exact nature of their rule is not spelled out (i.e., the subjects, the degree of control, and the aspects of life and behavior involved). It does appear, however, that a reward for their faithfulness will be to share or participate in what Jesus Christ does.

4.2.12 Israel in the millennium

All premillennialists see a special status for Israel during the millennium. They believe that literal or national Israel is yet to be saved. They base this primarily upon Romans 11:15-16. In the future, Israel will turn to Christ and be saved. Not every single Israelite will be converted, but the nation as a whole will be (Romans 11:25-29). Through the agency of Israel, God will bless the whole world, and presumably this will occur during the millennium.

While both groups of premillennialists agree on the above features, they disagree on the following points.

4.2.12.1 Historic premillennialism

Historic premillennialists believe that the church has become the spiritual Israel and that many of the prophecies and promises relating to Israel are now fulfilled in the church. They do not see the millennium as a fulfillment of political, spiritual promises to David with special reference to Israel, but simply as a future thousand-year period in the outworking of God's plan.

Historic premillennialism is distinguished from amillennialism in that it teaches that there will be a specific thousand-year period following the second coming of Christ and occurring before the eternal state.

The Old Testament sacrificial system has forever passed away because Christ, the reality, has come.

Classic dispensational premillennialists hold that there will be a virtual restoration of the Old Testament economy. According to this view God has only temporarily turned from His prime dealings with national Israel to the church. God turned away because Israel rejected Christ's offer of the kingdom. When God has accomplished His purpose in connection with the church, however, He will resume His relations with Israel.

In the millennium, Israel will be restored to the land of Palestine. Jesus will sit upon the literal throne of David and rule the world from Jerusalem. Into the millennium is placed the fulfillment of all Old Testament prophecies not fulfilled by the time of Christ, or by Pentecost.

The Old Testament temple worship and priestly order will be restored, including the sacrificial system. See below diagram for illustration of the future temples and sacrificial systems.

(Source: Issues in Dispensationalism, p. 155, Moody Press: Chicago, 1994 Edition, by J. Randall Price)

4.2.12.3 Progressive dispensational premillennialism

Progressive dispensational premillennialists generally agree with the classic dispensational premillennialists' opinions here.

4.2.13 The purpose of the establishment of an earthly millennial kingdom

Premillennialists believe that the purpose of the establishment of an earthly millennial kingdom are as follows:

1. Some critics of premillennialism have objected that a millennium is superfluous. However, all premillennialists contend that it plays a definite and integral part in the plan of God. It is a further stage in God's redemptive purpose in Christ. During His life on earth, Christ experienced the state of humiliation in progressive stages. Following His resurrection and ascension, He reassumed the glory and power which had been His, reigning at the Father's right hand. His reign of triumph is not yet apparent, however. If it is to be fully exercised and demonstrated, it must become public in power and glory. Premillennialists believe that it is necessary for this manifestation of Christ's glory and sovereignty to take place upon the earth. This is the purpose served by the millennium.

2. Premillennialists discern three stages in Christ's triumph over death as described in 1 Corinthians 15:23-26: the resurrection, the second coming, and the end. The interval between the resurrection and the second coming is the church age; the interval between the second coming and the end is the millennium. The former is the age of the Son's hidden rule; the latter, the age of His manifested rule.

3. For the dispensational premillennialist there is yet another argument for the millennium: the large number of prophecies, particularly in the Old Testament, still unfulfilled. The dispensationalist believes that no Old Testament prophecies are fulfilled within the church age and that some of these prophecies are of such a nature that they must occur upon earth. There must therefore be some period or interlude upon the earth when these prophecies can be fulfilled, namely, an earthly millennium.

4.2.14 Comparison of historic, classic dispensational and progressive dispensational premillennialisms

The differences among historic, classic dispensational and progressive dispensational premillennialisms are summarized in below table:

4.3 Arguments For And Against the Premillennialism

The arguments for and against the historic premillennialism view are illustrated in below table:

(Reference: Charts of Christian Theology & Doctrine, p. 133, Zondervan Publishing House, Grand Rapids: Michigan, 1992 Edition, by H. Wayne House)

The arguments for and against the dispensational premillennialism view are illustrated in below table:

(Reference: Charts of Christian Theology & Doctrine, p. 134, Zondervan Publishing House, Grand Rapids: Michigan, 1992 Edition, by H. Wayne House)

4.4 History of Premillennialism

4.4.1 The ancient period (from 1st to 3rd centuries)

In the earliest centuries of the church a general premillennial scheme was widely held, though chronological details were not always clear. Probably it was the dominant belief during the apostolic period, when Christians believed strongly in the approaching end of the world and the second coming of Jesus Christ. They expected a cataclysmic transformation, not a gradual, progressive coming of the kingdom. Descriptions of the Millennium are literalistic; the future reign of Christ in Jerusalem is a prominent theme; and that reign will follow the return of Christ. This hope was exceedingly intense at times. In the post-apostolic period the eschatological hope was still strong, but the Lord's return was thought to be somewhat more distant. There had been something of a disappointment when the expected early return did not materialize, but this had not particularly deterred the faith of these Christians.

Justin Martyr (A.D. 110 - 165), the apologist, is an example of this period. He regarded belief in the resurrection as indispensable to Christian faith. Those who do not hold this view are not entitled to be called Christians. He noted two subclasses of Christians:

1. who expect an earthly reign of Christ in Jerusalem; and

2. who expect no millennium.

He considered the former to be orthodox and the latter to be flawed in their faith. Justin applied all Old Testament prophecies about the future glory of the chosen people to the intermediary reign of Christ, not to the final consummation, and he interpreted these prophecies in a literalistic fashion. This view, known as chiliasm, is prominent in Justin's theological writings, but it is not mentioned in his apologetic writings. The reason may well have been that belief in a blessed life after death would not complicate Christianity's relationship to the state, while the idea of an earthly theocracy, even though it is to be established without any force, would be much more threatening to civil authority. For the same reason the silence of other apologists - such as Theophilus, Athenagoras, and Tatianus - on the millennial question should not be considered significant.

Irenaeus (A.D. 130 - 200) also was a definite premillennialist. He was more outspoken than Justin in his criticism and refutation of those who did not accept this position. He also had a more definite rationale for the millennium. The first is that the perfection of believers takes place in connection with the vision of God. The millennial reign of Christ, which occurs between man's condition here and now and the supreme eternal bliss, trains man for this vision. The second is that the victory of Christ would be incomplete if it were only within the world to come. It is necessary that this world also realize God's intentions. The Lord's victory must be celebrated in time before He rules in eternity.

Much of the millennialism of this early period of the church had a rather sensuous flavor. The glories of the millennium would be amplified versions of the blessings of the present life. These conceptions were largely drawn from Jewish eschatological ideas. The earth would be renewed and Jerusalem rebuilt and glorified. Men would be perfectly righteous and happy. There would be no sorrow and no labor. The moon would have the brilliance our sun now has, and the sun would be seven times its present brilliance. The earth would produce abundantly, and a table would always be spread with food.

Some believed that time is to be of six thousand years duration, corresponding to the six days of creation. These men (lrenaeus, Hippolytus, Lactantius, and others, following the Epistle of Barnabas) believed that Christ's first coming had taken place within the sixth thousand-year period and that His second coming would take place at its close. The seventh thousand-year period, the millennium, would then correspond to the day of rest. This meant that the second coming could not be more than one thousand years away. See below diagram for illustration of this idea:

(Source: The Second Coming of Christ, p. 41, Rev. Clarence Larkin Estate, 1922 Edition, by Clarence Larkin)

This led to attempts to calculate the date of the second coming. Some concluded from the book of Daniel that the year A.D. 204 would bring the world to an end. Lactantius thought it would be 200. Another idea, based on the expected duration of the Roman Empire, was that the end would come in 195. Hippolytus based his calculations upon the proportions of the holy ark and determined that it would come in about 500. The Montanists also were millennialists, but they expected the second coming, and with it the millennium, at any moment.

4.4.2 From the 3rd century to St. Augustine

With the union of church and state under Constantine, the hope of Christ's coming faded some. The Alexandrian school of interpretation attacked the literal interpretation on which premillennialism was based, and the influence of the teachings of St. Augustine (A.D. 354 - 430) reinterpreted the concept and time of the Millennium.

Opposition to this chiliasm arose rather early, particularly in the East. The excesses of Montanism helped to discredit it and to stamp it as Jewish in origin and character rather than Christian. This rejection was due, at least in part, to the chiliasts' ideas of the millennium being so realistic (materialistic). This certainly helped to repulse the more intellectually inclined Christians like the Alexandrian school - Clement, Origen, and Dionysius - which led the opposition to chiliasm. Origen, who had a tendency to spiritualize conceptions, opposed the chiliasts vigorously. At times the controversy was severe; the Egyptian church nearly split over this issue. What finally prevailed in the East was a moderately spiritualistic view, not as extreme as Origen's but allowing no room for chiliasm.

In the West, chiliasm was quite strong for a considerable period. While never universally accepted, it was a powerful force up to St. Augustine and later. It never completely disappeared. Lactantius (A.D. 250 - 320), a sophisticated and educated believer, was a chiliast, but he rejected some of the grosser aspects of chiliasm, such as the idea of Nero returning from the dead to be the Antichrist. The reinterpretation of Revelation by Augustine, referred to earlier, proved to be the major factor in the decline of chiliasm in the West. Augustine himself had been a millenarian in his earlier days before coming to his new view. Although Augustine saw the millennium as fulfilled within the church age, he was very tolerant of differing views that were not too gross and carnal. The millennium was not a central and indispensable point of doctrine.

4.4.3 The middle ages and reformation periods

During the Middle Ages, most doctrines, including eschatology, were eclipsed by the darkness of those centuries. During this period, some mystical sects revived and kept premillennialism alive. For the most part, however, the Augustinian view prevailed. At times premillennialism was tolerated, at other times it was regarded as heretical. In either case, it was very rare.

During the Reformation both Lutheran and Reformed groups for the most part followed Augustine. The radical segment of the Reformation, the Anabaptists, perpetuated the expectation of Christ's earthly reign, however. But, because of some other rather extreme beliefs, the premillennialism of the Anabaptists tended to be disregarded by mainstream Christianity.

4.4.4 The modern era

The modern period has witnessed the rise of premillennial teaching. A number of commentators (like J.A. Bengel and Henry Alford) wrote from this viewpoint. The spread of dispensationalism in the nineteenth and twentieth centuries brought with it a lively interest in prophetic studies.

It is within conservative circles, and particularly its non-Reformed segments, that premillennialism has experienced great growth during approximately the last one hundred years. Liberals were almost universally postmillennialists (although the converse was by no means true), and many conservatives considered suspect anything associated with liberalism. About this time the dispensational variety of premillennialism arose and, spread especially by the Scofield Reference Bible and Bible institutes, grew rapidly in popularity. Premillennialism, especially this form of it, is very popular today in the more conservative Baptist movements and is almost universally accepted among independent, fundamental churches.

4.5 Evaluation of Premillennialism

In our evaluation of premillennialism, we will by-pass the criticisms that apply only to one or another variety of premillennialism and confine ourselves to those features common to premillennialism in general.

4.5.1 Positive aspects

The positive aspects of premillennialism are as follows:

1. Premillennialists hold a high view of Scripture. Pretribulational premillennialists believe in the inerrancy of the Bible almost without exception.
   

2. Premillennialists adopt the literal interpretation method for prophecies. The evidence is clear that the people in the Bible interpreted the Bible literally or in the normal sense of words taking into account figures of speech.
   

3. Premillennialists believe the literal fulfillment of Bible prophecies. They are Bible-believing and faithful to the Word of God. If we believe that some Bible prophecies have already been literally fulfilled in history, then it is reasonable for us to believe that the rest of the unfulfilled prophecies will also be literally fulfilled in the future. Both the amillennialists and postmillennialists do not believe in the literal fulfillment of Bible prophecies and they show lack of faith to the Word of God. 
   
   

4. Premillennialists provide a possible way to harmonize and cor-relate the prophecy in Daniel 9, what Jesus reveals in Matthew 24, what John reveals in Revelation 6-19 and what Paul predicts in 1 Thessalonians 5 and 2 Thessalonians 2, a seven year period of time during which history will climax in a time of unprecedented trouble for the world. Both the amillennialists and postmillennialists cannot provide any satisfactory answer to the interpretation of these passages.
   
   

5. Premillennialists provide a possible way to interpret the crucial verses in Revelation 20 which is more adequate and raises fewer difficulties than do alternative interpretations.
   
   

6. Premillennialists have displayed more eschatological earnestness than have many representatives of competitive systems. Nonetheless the Bible does place great emphasis on the age to come, and premillennialists certainly have not neglected this emphasis.
   
   

7. Premillennialists have taken exegesis seriously. Perhaps the most minute scrutiny of the relevant Biblical texts, and particularly of the book of Revelation, has been done by premillennialists. This might be attributable to their more literal approach to interpreting prophetic writings, an approach that tends to make one more optimistic regarding the possibility of determining the meaning of these writings. If we believe the Scriptures to be authoritative, we must consider this intensive exegesis a very positive value.
   
   

8. Premillennialism has a long history, having roots in the earliest centuries of the church. It was the dominant belief during the apostolic period.
   
   

9. Premillennialism is the most popular and widely accepted view today, particularly in evangelical, conservative and traditional orthodox circles. This view is clear, definite, simple, straightforward and consistent.

4.5.2 Negative aspects

Certain problems do attach to the premillennial scheme, and these need to be carefully examined and answered:

1. One objection is the sparseness of Biblical references to the millennium. It is explicitly referred to only in Revelation 20. Surely if this is as important a doctrine as premillennialists claim, it ought to be mentioned more than once in the whole of Scripture. Premillennialists reply that numerous other passages refer to the millennium. For examples: Paradise will be restored (Revelation 2:7); the desert will "blossom like the rose" (Isaiah 35:1); wild animals will be tame (Isaiah 65:25); all creation will be delivered from suffering (Romans 8:19-22); there will be no war (Isaiah 9:7); people will live to a great age (Isaiah 65:20); and Israel will be the leading nation of the world (Isaiah 60:12). I think that if we believe the unity of the Bible, then there is no reason to reject the similar prophecies recorded in Romans and Isaiah. In addition, if we believe the doctrine of the inerrancy of the Bible, then there is no reason to reject the thousand-year earthly reign recorded in Revelation 20 even though it is only mentioned once in the Scripture. Is it unreasonable for us to reject any Biblical teaching which is clearly recorded in the Scripture? Is it reasonable that we should reject any Biblical teachings simply because we don't want to accept these unwanted teachings (such as Revelation 20)? The objectors are guilty of repudiating the doctrines of the inerrancy and unity of the Bible. Hence, I conclude that the objection here is invalid.
   
   

2. Jesus had much to say about the last things: many of His parables related to this subject, and one whole discourse, Matthew 24-25, was devoted to the end times. Yet He certainly never predicted a thousand-year earthly reign, nor did He predict any events that require such a period to be fulfilled. Similarly, when Paul treated the second coming, he made no mention of an earthly rule. Some therefore find it better to understand the lone millennial reference in some way other than as a literal, earthly, thousand-year period. I would reply that if we accept that the book of Revelation is part of the Holy Scripture, then there is no reason to criticize the teaching of a thousand-year reign recorded in Revelation 20. Biblical truth is not dependant on the number of times repeated in the Scripture. On the other hand, if a lie is repeated several times, then should it be accepted as a truth? It is obvious that the objection here is invalid. 
   
   

3. Another objection is the relatively literal way premillennialists interpret Old Testament prophecies. Premillennialists apply this interpretation more stringently and thoroughly than do the amillennialists and postmillennialists. Premillennialists argue that since the prophecies already fulfilled were fulfilled in rather literal fashion, prophecies not yet fulfilled will be fulfilled in the same manner. Some fulfilled prophecies, however, have not been fulfilled very literally. For examples: the prediction that Elijah would precede the coming of the Messiah was fulfilled by John the Baptist, not the actual, literal, Old Testament character; other passages include Matthew 2:16-18; Acts 2:14-21 and Galatians 4:27. I would say that prophecies like these may have both literal and spiritual fulfillment. For example, Acts 15:12-17 is saying that God will first gather the Gentiles and then later re-establish the Davidic kingdom. In addition, as I have mentioned in Section 3.1.4 of Chapter 2, there appears to be a phenomenon called "multiple reference" in connection with some prophecies. The early occurrences of these fulfillments could be called "generic" because not all the elements of the prophecy are fulfilled, while the last of these could be called the "complete" fulfillment, because of the actual literal fulfillment. Isaiah 7:14 and Daniel 9:27 are the examples that this description. Furthermore, all Old Testament prophecies that have already been fulfilled, like the prophecies concerning Christ's birth, life, death and resurrection, were fulfilled literally. Why should we not expect the same kind of literal fulfillment for prophecies that have not yet been realized? The objectors are guilty of lack of faith to the Word of God. Hence, the objection here is also invalid.
   

4. The way in which the kingdom will be established seems to conflict in some ways with other Biblical conceptions. According to premillennial teaching, the kingdom will be in augurated by a dramatic, forceful demonstration of the power of the Lord Jesus, executing judgment upon the world and establishing His reign by the iron rod. This, however, seems to contradict the way in which God works now, through the quiet, internal, invisible operation of the Holy Spirit, changing the hearts of men from within. Jesus, indeed, said that His kingdom is not of this world, and that if it were, His servants would fight (John 18:36). Yet premillennialism sees Christ as ruling with a rod of iron. I would say that we are now living in the Church Age which is a grace period in which God is still tolerating sinners so that all sinners may have some opportunities to believe and accept the grace of God (i.e. the Gospel). During this grace period, the Lord Jesus Christ is unwilling to force any people to obey His commands. However, at the end of the grace period, He will rule the future millennial kingdom with a rod of iron. In addition, we also notice that some New Testament teachings are significantly different from the Old Testament, e.g. love your enemies instead of killing your enemies. The objectors fail to recognize the progressive revelation of God. Again, the objection here is invalid.
   
   

5. Premillennialism's tendency to give the millennium a Jewish flavor has been criticized for centuries. The premillennialist must be on guard lest literal Israel retain such a significant place in God's plan and program that it virtually displaces the church as the primary object of God's working. I would reply that Paul clearly told us that God will definitely restore the nation of Israel to her rightful place in the future (see Romans 11:1-36). For examples: "How much more readily will these, who are the natural branches be grafted into their own olive tree?" (v. 24); "a partial hardening has happened to Israel until the fulness of the Gentiles has come in; and thus all Israel will be saved" (v. 25-26); "for the gifts and the calling of God are irrevocable" (v. 29). If it is the will of God to restore Israel, then is it reasonable for us to argue this matter with God? In Romans 11:33-34, Paul said: "Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways! For who has known the mind of the Lord, or who became His counselor?" The objectors are guilty of  disobedience to the will of God. Once again, the objection here is invalid.
   
   

6. Premillennialists must beware of interpreting the New Testament with the Old, thereby nullifying progressive revelation. I would reply that, as I have mentioned in Section 4.2.3 of Chapter 2, later Scripture may legitimately interpret earlier, because the Holy Spirit is the Author behind the authors. All of subsequent revelation seems to flow out of that original prediction. Subsequent revelation then interprets the prediction in its profound meaning, with cosmic implications. The objectors fail to recognize that the Holy Spirit is the original Author of the Bible. Once again, the objection here is invalid.

4.6 Summary

Below table is a brief summary of the doctrinal characteristics of all principal views of the millennium:

5. A SUMMARY OF THE MAJOR ASSUMPTIONS BEHIND EACH MILLENNIAL VIEW

In this section 5, we will provide a summary of the major assumptions behind each millennial view and we will focus on the following major assumptions behind the two predominant views (i.e. amillennialism and premillennialism):

1. pertaining to Israel; and

2. pertaining to interpretive principles.

What information I give about amillennialism generally applies to postmillennialism, anyway.

5.1 Assumptions Pertaining to Israel

The Old Testament contains numerous promises to the nation of Israel, starting with the Abrahamic covenant (Genesis 17:1-8; 22:16-18) all the way to the New Covenant of Jeremiah 31:1-40. Since they have never been fulfilled, what is to be our point of view regarding these promises of restoration and kingdom?

5.1.1 Amillennialism

The amillennialist believes that promises concerning Israel's possession of the land of Canaan and her kingdom were fulfilled when Israel conquered Canaan in the days of Joshua (see Joshua 21:43-45) and became a great nation under Solomon, and / or that because of Israel's wholesale rejection of Jesus the Messiah these promises were revoked and applied in a figurative way to a more obedient New Testament people known as the "church."

The issue turns on the interpretation of the following New Testament texts, which might be understood to mean that Israel as a nation has been rejected by God, and only Jews who become Christians can inherit the ancient promises:

1. Matthew 3:2. Jesus and John the Baptist preached that the kingdom of heaven was "near." Since no earthly kingdom was established at that time nor shortly after, none, therefore, is to be expected except a spiritual kingdom, the church.

2. Matthew 21:43. The kingdom of God will be taken away from you [Jews], and be given to a nation [the church] producing the fruit of it. The "kingdom" here is interpreted as the earthly kingdom, and thus we should not look for such a kingdom but should expect that it will be spiritually realized in the church.

3. John 18:36. Jesus affirms, "My kingdom is not of this world." This is interpreted to mean that only a spiritual kingdom should be expected.

4. 1 Thessalonians 2:14-16. The wrath of God is upon the Jews "to the utmost," implying a rejection of national Israel.

Amillennialists insist that such texts as these should alert us to the fact that a fundamental change in God's plans for Israel had been made. Their persistent disobedience led to the dissolving of hopes for an earthly, worldwide kingdom, and to a fulfillment of the ancient promises of the kingdom spiritually in the church.

5.1.2 Premillennialism

The premillennialist believes that the passages cited above can be explained differently:

1. Although Joshua 21:43-45 says that Israel possessed all that God had given, it evidently pertains to that which Israel actually possessed, not all she potentially could have had (see Judges 1:27-36; Joshua 13:1). The failure of Israel to realize the promised kingdom is a temporary situation to be remedied by a conversion of Israel at the second advent (Romans 11:26) and ultimate restoration to their heritage.

2. The announcement by Jesus that His kingdom was "near" means: (1) the earthly kingdom was actually being offered but was rejected and postponed until the second advent; or (2) only a spiritual kingdom was offered by Christ, who intended that the earthly kingdom be establised at His second coming. This latter view is my preference.

3. To say that Jesus' kingdom is "not of this world" means not of this world system, the meaning of kosmos or "world."

4. The wrath of 1 Thessalonians 2:14 is toward that generation, not necessarily all generations.

Beyond these verses, premillennialists find several unconditioned promises of Israel's ultimate restoration:

1. Deuteronomy 30:1-10. Even if Israel is scatered "to the ends of the earth" (her present condition), God will gather them again when they "return to the Lord," which Romans 11:26 predicts will indeed occur.

2. Jeremiah 31:27-37. Only if the "fixed order" of the universe can be destroyed, will God cause Israel to cease being a "nation before Me" or cast her off for all they have done. This seems to require national restoration, not merely preservation of the Jews as a race, in light of the Old Testament meaning of "nation before Me."

3. Romans 11:25-27. The present condition of Israel is due to a "hardening in part" until the "fulness [full number] of the Gentiles has come in," a possible reference to world evangeliztion. When the Deliverer (Christ) comes "out of Zion," He will "remove ungodliness" and "all Israel will be saved." The previous analogy of the olive tree refers to Israel's reinstatement to covenant blessings, which for them would involve national restoration.

Premillennialists believe that the Old Testament promises to Israel are still valid and certain to be fulfilled at the second coming of Christ, a conviction based largely on the Old Testament. Since God's promises cannot be annulled (Galatians 3:15-16), no further expansion was needed upon the Old Testament by New Testament writers. Jesus did not deny a restoration to Israel in Acts 1:6-7. He merely told the disciples it was not their concern.

5.2 Assumptions Pertaining to Interpretive Principles

Amillennialists reach their conclusions because they have followed a non-literal interpretation of all eschatology. Conversely, premillennialists apply a more literal method of interpretation, especially to Revelation 20, and thus reach the conclusions they do.

5.2.1 Amillennialism

Amillennialists believe in a non-literal interpretation of eschatology, especially Revelation, for at least two reasons:

1. eschatology is a literary style that demands it (called "apocalyptic"), and

2. the rejection of Israel requires a non-literal fulfillment of the promises of God to the church, because of the church is a "spiritual," not an earthly, kingdom.

First, the ammillennialist believes he can produce examples of a non-literal interpretation of Old Testament eschatological passages. He points to Hebrews 8 where a covenant originally made with Israel is applied to the church. He also points to Acts 2 where Peter applies a prophecy from Joel to a New Testament event (Pentecost), which would be a "non-literal" fulfillment of the original prophecy. If these examples and others are interpreted in a non-literal way, does this not imply that all prophecy should thus be interpreted?

Amillennialists justify the non-literal application to the church of Old Testament promises to Israel partly because they regard the church as the "new Israel." They interpret Galatians 6:16, "Israel of God" and James 1:1, "twelve tribes," as pertaining to the church. The church is simply the continuation of Old Testament Israel as God's chosen people.

5.2.2 Premillennialism

The premillennialist, especially the dispensational variety, believes that except for certain genuinely non-literal "apocalyptic" books like Daniel and Revelation, most Old Testament eschatological passages should be taken in a normal, literal fashion. They believe this is consistent with a rule of hermeneutics which affirms that you interpret something literally unless it makes no sense otherwise (a rule with which amillennialists agree, except with eschatology).

Although many premillennialists see a spiritual application to the church of promises originally made to Israel (like Hebrews 8 - the new covenant), they qualify the application by noting that it is done by New Testament writers only in reference to the spiritual aspects of a prophecy (like forgiveness of sin and inner transformation), not promises that pertain to earthly, temporal matters. These latter features will be literally fulfilled to the earthly nation of Israel.

Finally, premillennialists note that all Old Testament prophecies that have already been fulfilled, like the prophecies concerning Christ's birth, life, death, and resurrection, were fulfilled literally. Why should we not expect the same kind of literal fulfillment for prophecies that have not yet been realized?

5.3 Comments

Although the amillennial and postmillennial views have their own merits, they have their own serious fundamental weaknesses in their eschatological systems that most Christians today cannot accept them. The major weaknesses of the amillennial and postmillennial views are summarized as follows:

1. they cannot provide satisfactory answers to their interpretation problems;

2. they tend to discard those unwanted Scriptures which contradict to their eschatological systems;

3. they have base their doctrines on very carefully selected Scripture passages;

4. they fail to provide a consistent method for interpreting prophecies; and

5. they give us an impression that they actually don't know how to interpret prophecies.

If you think that it is reasonable to reject the literal fulfillment of some Bible prophecies (e.g. earthly millennial kingdom, restoration of Israel), then you may also reject the literal fulfillment of the rest of the prophecies (e.g. Christ's birth, life, death, resurrection, second coming of Christ, resurrection of believers, etc). It is a real threat to true Christianity! 

5.4 Conclusion

If Old Testament prophecies can stand on their own literally, except for those which are of an apocalyptic style, there appears to be a future for Israel. If the millennium of Revelation 20 is a literal period of time on earth, then the Old Testament kingdom promises fit logically into that period. The New Testament does not clearly contradict this; in fact, the passages amillennialists cite can be interpreted in other ways without any strain upon them. I conclude that the premillennial scheme of eschatology is the most viable.

6. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY

1. Basic Theology, Section XIII, Chapters 78 to 80, ChariotVictor Publishing, 1999 Edition, by Charles C. Ryrie.

2. The Coming Prince, Chapters 6 to 7, Kregel Classics, 1st Published in 1895, 1957 Reprint, 10th Edition, by Sir Robert Anderson.

3. Issues in Dispensationalism, p. 155, Moody Press: Chicago, 1994 Edition, by J. Randall Price.

4. Dispensationalism, Chapters 1 to 12, Moody Press: Chicago, 1995 Revised Edition, by Charles C. Ryrie.

5. The Bible and Future Events, Chapter 2, pp. 35-38, Academie Books, Zondervan Corporation, 1973 Edition, by Leon J. Wood.

6. Charts of Christian Theology & Doctrine, pp. 133-138, Zondervan Publishing House, Grand Rapids: Michigan, 1992 Edition, by H. Wayne House.

7. A Basic Guide to Eschatology - Making Sense of the Millennium, Part 2, Chapters 3 to 5, Baker Books, Grand Rapids: Michigan, 1998 Edition, by Millard J. Erickson.

8. The Millennial Kingdom - A Basic Text in Premillennial Theology, Chapters I to XX, Zondervan Publishing House, Grand Rapids: Michigan, 1959 Edition, 1999 Reprint, by John F. Walvoord.

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