STUDY ARCHIVE
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EARLY CHURCH
Ambrose
Ambrose, Pseudo
Andreas
Arethas
Aphrahat
Athanasius
Augustine
Barnabus
BarSerapion
Baruch, Pseudo
Bede
Chrysostom
Chrysostom, Pseudo
Clement, Alexandria
Clement, Rome
Clement, Pseudo
Cyprian
Ephraem
Epiphanes
Eusebius
Gregory
Hegesippus
Hippolytus
Ignatius
Irenaeus
Isidore
James
Jerome
King Jesus
Apostle John
Lactantius
Luke
Mark
Justin Martyr
Mathetes
Matthew
Melito
Oecumenius
Origen
Apostle Paul
Apostle Peter
Maurus Rabanus
Remigius
"Solomon"
Severus
St.
Symeon
Tertullian
Theophylact
Victorinus
HISTORICAL PRETERISM
(Minor Fulfillment of Matt. 24/25 or Revelation
in Past)
Joseph Addison
Oswald T. Allis Thomas Aquinas
Karl Auberlen
Augustine
Albert Barnes
Karl Barth
G.K. Beale Beasley-Murray
John Bengel
Wilhelm Bousset
John A. Broadus
David Brown
"Haddington Brown"
F.F. Bruce
Augustin Calmut
John Calvin
B.H. Carroll
Johannes Cocceius
Vern Crisler
Thomas Dekker
Wilhelm De Wette
Philip Doddridge
Isaak Dorner
Dutch Annotators
Alfred Edersheim
Jonathan Edwards
E.B.
Elliott
Heinrich Ewald Patrick Fairbairn
Js. Farquharson
A.R. Fausset
Robert Fleming
Hermann Gebhardt
Geneva Bible
Charles Homer Giblin
John Gill
William Gilpin
W.B. Godbey
Ezra Gould
Hank Hanegraaff
Hengstenberg Matthew Henry
G.A. Henty
George Holford
Johann von Hug
William Hurte
J, F, and Brown
B.W. Johnson
John Jortin
Benjamin Keach
K.F. Keil
Henry Kett
Richard Knatchbull Johann Lange
Cornelius Lapide
Nathaniel Lardner
Jean Le Clerc
Peter Leithart
Jack P. Lewis
Abiel Livermore
John Locke
Martin Luther
James MacDonald
James MacKnight
Dave MacPherson
Keith Mathison
Philip Mauro
Thomas Manton
Heinrich Meyer
J.D. Michaelis
Johann Neander
Sir Isaac Newton
Thomas Newton
Stafford North
Dr. John Owen
Blaise Pascal
William W. Patton
Arthur Pink
Thomas Pyle
Maurus Rabanus
St. Remigius
Anne Rice
Kim Riddlebarger
J.C. Robertson
Edward Robinson
Andrew Sandlin
Johann Schabalie
Philip Schaff
Thomas Scott
C.J. Seraiah
Daniel Smith
Dr. John
Smith
C.H. Spurgeon Rudolph E. Stier
A.H. Strong St. Symeon
Theophylact
Friedrich Tholuck
George Townsend
James Ussher
Wm. Warburton
Benjamin Warfield
Noah Webster
John Wesley
B.F. Westcott William Whiston
Herman Witsius
N.T. Wright
John Wycliffe
Richard Wynne
C.F.J. Zullig
MODERN PRETERISTS
(Major Fulfillment of Matt. 24/25 or Revelation
in Past)
Firmin Abauzit
Jay Adams
Luis Alcazar
Greg Bahnsen
Beausobre, L'Enfant
Jacques Bousset
John L. Bray
David Brewster
Dr. John Brown
Thomas Brown
Newcombe Cappe
David Chilton
Adam Clarke
Henry Cowles
Ephraim Currier
R.W. Dale
Gary DeMar
P.S. Desprez
Johann Eichhorn
Heneage Elsley
F.W. Farrar
Samuel Frost
Kenneth Gentry
Steve Gregg
Hugo Grotius
Francis X. Gumerlock
Henry Hammond
Hampden-Cook
Friedrich Hartwig
Adolph Hausrath
Thomas
Hayne
J.G. Herder
Timothy Kenrick
J. Marcellus Kik
Samuel Lee
Peter Leithart
John Lightfoot
Benjamin Marshall
F.D. Maurice
Marion Morris
Ovid Need, Jr
Wm. Newcombe
N.A. Nisbett
Gary North
Randall Otto
Zachary Pearce
Andrew Perriman
Beilby Porteus
Ernst Renan
Gregory Sharpe
Fr. Spadafora
R.C. Sproul
Moses Stuart
Milton S. Terry
Herbert
Thorndike
C. Vanderwaal
Foy Wallace
Israel P.
Warren Chas Wellbeloved
J.J. Wetstein
Richard Weymouth
Daniel Whitby
George Wilkins
E.P. Woodward
FUTURISTS
(Virtually No Fulfillment of Matt. 24/25 & Revelation in 1st
C. - Types Only ; Also Included are "Higher Critics" Not Associated With Any
Particular Eschatology)
Henry Alford
G.C. Berkower
Alan Patrick Boyd
John Bradford
Wm.
Burkitt
George Caird
Conybeare/ Howson
John Crossan
John N. Darby
C.H. Dodd E.B. Elliott
G.S.
Faber
Jerry Falwell
Charles G. Finney
J.P. Green Sr.
Murray Harris
Thomas Ice
Benjamin Jowett John N.D. Kelly
Hal Lindsey
John MacArthur
William Miller
Robert Mounce Eduard Reuss
J.A.T. Robinson
George Rosenmuller
D.S. Russell
George Sandison
C.I. Scofield
Dr. John Smith
Norman Snaith
"Televangelists" Thomas Torrance
Jack/Rex VanImpe
John Walvoord
Quakers :
George Fox |
Margaret Fell (Fox) |
Isaac Penington
PRETERIST UNIVERSALISM |
MODERN PRETERISM |
PRETERIST IDEALISM
|
|
"Millennial Reign" of Christ
Gary DeMar
"Papias claims that the following description of the millennium was
uttered by Jesus:
"The days will come, in which vines shall grow, each having ten
thousand branches, and each branch ten thousand twigs, and each true
twig ten thousand shoots, and in each one of the shoots ten thousand
clusters, and on every one of the clusters ten thousand grapes, and
every grape when pressed and will give five and twenty metretes of
wine."
Papias attributes these words to Jesus. As historian Leroy Froom
writes, “This tradition was supposedly derived from Christ, but in
reality it came from Jewish apocalyptic sources”—The Book of the
Apocalypse of Baruch the Son of Neriah. While Papias was a
premillennialist, he does not support his position by an appeal to
the Bible.
"Armageddon Now" Theology & Christian Zionist Politics
Pro-Dispensationalism |
Dispensationalist Dementia
FOR QUESTIONS ON WHETHER EXPLORING THESE
ISSUES IS ANTI-SEMITISM, REFER TO THE
"ANTISEMITISM" ARCHIVE
STUDY ARCHIVES: Amillennialism |
Apocalyptic
| Christian Zionism | Dispensationalism |
Eschatology |
Hermeneutics | Historicism |
Idealism |
Millennial Reign of Christ |
Preterism |
New Covenant Theology
| Postmillennialism
| Premillennialism | Pre-Tribulational Rapture | Reconstructionism | "Seventy Weeks" |
Parousia
| Universalism |
J.N. Darby |
Jerry Falwell
|
Thomas Ice
|
Tim LaHaye
|
Hal Lindsey |
C.I. Scofield
|
Jack and Rexella Van Impe | John
F. Walvoord |
Christian
Zionism and Salvation for the Jews |
Philip Mauro:
The Gospel of the
Kingdom &
The Hope of Israel
Are you a Christian
Zionist? Take the litmus test: "Do you believe that the modern state of
Israel is a fulfillment of Bible prophecy?"
Christian Zionism: The Tragedy and The Turning |
How Evangelicals Became Israel's Best Friend
"the SOULS of those that were BEHEADED.. which had not worshipped the Beast.. neither had received his mark.. lived and reigned with Christ a thousand years."
Hampden-Cook on Millennium |
Concerning the Millennium |
A Dissuasive From the Errors of the Time -
The thousand years of Christ his visible Reign upon earth, is against Scripture
| Millennium |
History of Millennialism |
Chiliasm in the Early Church |
Christian Millennial Expectations through the centuries "the 1,000 is not to be taken literally, but figuratively, and the millennial kingdom is already alive in the Christian Church. This means that all the events described in Revelation had already taken place"
Catechism of the Catholic Church
:
"The Church has rejected even modified
forms of this falsification of the kingdom to come under the name of
millenarianism"
"In the age of Constantine, however, a radical change took place in this
belief. After Christianity, contrary to all expectation, triumphed in the
Roman empire, and was embraced by the Caesars themselves, the millennial
reign, instead of being anxiously waited and prayed for, began to be dated
either from the first appearance of Christ, or from the conversion of
Constantine, and to be regarded as realized in the glory of the dominant
imperial state-church. From that time chiliasm, not indeed in its essence,
as the hope of a golden age of the church on earth, and of a great sabbath
of the world after the hard labor of the world's history, but in its
distorted Ebionistic form, took its place among the heresies, and was
rejected subsequently even by the Protestant reformers as a Jewish dream." (Schaff's
History, pg. 299-301)
LATEST ADDITIONS
-
9/4/12:
Papias-Syriac Document Translated - Comment on the Millennium from
the first half of the Ninth Century by "John of Dara"
-
9/4/12:
Revelation's Millennia and Greco-Roman Notions of Hades
-
Michael J.
Svigel The Phantom
Heresy: Did the Council of Ephesus Condemn Chiliasm?
(2004) "The pronouncement by the Holy Office referred to therein
occurred in July of 1944 in answer to the following question: “Quid
sentiendum de systemate Millenarismi mitigati, docentis scilicet
Christum Dominum ante finale iudicium, sive praevia sive non praevia
plurium iustorum resurrectione, visibiliter in hanc terram regnandi
causa esse venturum?” The response to the question, confirmed by Pope
Pius XII, was short and direct: “Systema Millenarismi mitigati tuto
doceri non posse,” i.e., “A mild millennial system is not able to be
taught safely” (Henricus Denzinger, ed., Enchiridion Symbolorum:
Definitionum et Declarationum de Rebus Fidei et Morum, 36th
emended ed., ed. Adolfus Schönmetzer [Freiburg: Herder, 1976], 759).
What is meant by “mitigated” or “mild” millennialism and by the
qualifier “safely” renders the official answer ambiguous.
Didache: Teaching of the Twelve
"For in the last days false prophets and corrupters shall be
multiplied, and the sheep shall be turned into wolves, and love shall be
turned into hate; for when lawlessness increases, they shall hate and
persecute and betray one another, and then shall appear the
world-deceiver as Son of God, and shall do signs and wonders, and the
earth shall be delivered into his hands, and he shall do iniquitous
things which have never yet come to pass since the beginning. Then shall
the creation of men come into the fire of trial, and many shall be made
to stumble and shall perish; but those who endure in their faith shall
be saved from under the curse itself. And then shall appear the signs of
the truth: first, the sign of an outspreading in heaven, then the sign
of the sound of the trumpet. And third, the resurrection of the dead --
yet not of all, but as it is said: "The Lord shall come and all His
saints with Him." Then shall the world see the Lord coming upon the
clouds of heaven."
- Didache 16 (source)
Philip of Side
(434-439)
"Papias, bishop of Hierapolis, who was a
disciple of John the Divine, and a companion of Polycarp, wrote five
books of Oracles of the Lord, wherein, when giving a list of the
Apostles, after Peter and John, Philip and Thomas and Matthew he
included among the disciples of the Lord Aristion and a second John,
whom also he called `The Elder.' So some think that this John is the
author of the two short and catholic Epistles, which are published in
the name of John; and he gives as the reason that the primitive
(fathers) only accept the first epistle. Some too have wrongly
considered the Apocalypse also to be his (i.e. the Elder John's) work.
Papias too is in error about the Millennium, and from him Irenaeus
also." (History of Christianity fragment
from codex Baroccianus 142 )
Epiphanes
(315-403)
"There is indeed a millennium mentioned by St. John; but the most, and those pious men, look upon those words as true indeed, but to be taken in a spiritual sense." (Heresies, 77:26.)
Eusebius (A.D.325) "This same historian (Papias) also gives other accounts, which he says he adds as received by him from unwritten tradition, likewise certain strange parables of our Lord, and of His doctrine and some other matters rather too fabulous. In these he says there would be a certain millennium after the resurrection, and that there would be a corporeal reign of Christ on this very earth; which things he appears to have imagined, as if they were authorized by the apostolic narrations, not understanding correctly those matters which they propounded mystically in their representations. For he was very limited in his comprehension, as is evident from his discourses; yet he was the cause why most of the ecclesiastical writers, urging the antiquity of man, were carried away by a similar opinion; as, for instance, Irenaeus, or any other that adopted such sentiments. (Book III, Ch. 39)
"But Cerinthus, too, through revelations written, as he would have us
believe, by a great apostle, brings before us marvelous things, which he
pretends were shown him by angels; alleging that after the resurrection
the kingdom of Christ is to be on earth, and that the flesh dwelling in
Jerusalem is again to be subject to desires and pleasures. And being an
enemy to the scriptures of God, wishing to deceive men, he says that
there is to be space of a thousand years for marriage festivities." "One
of the doctrines he taught was, that Christ would have an earthly
kingdom." (Eusebius's Ecclesiastical History, Book III,
Chapter 28)
[Eusebius's Eccl.
Hist., V. 24], states that while John was at Ephesus, he entered a
bath to wash and found that Cerinthus was within, and refused to
bathe in the same bath house, but left the building, and exhorted
those with him to do the same, saying, "Let us flee, lest the bath
fall in, as long as Cerinthus, that enemy of the truth, is within."
(Eusebius's Eccl. Hist., III. 28. )
"Cerinthus
required his followers to retain part of the Mosaical law, but to
regulate their lives by the example of Christ: and taught that after
the resurrection Christ would reign upon earth, with his faithful
disciples, a thousand years, which would be spent in the highest
sensual indulgences.
This mixture of
Judaism and Oriental philosophy was calculated to make many
converts, and this sect soon became very numerous. They admitted a
part of St. Matthew's Gospel but rejected the rest, and held the
epistles of St. Paul in great abhorrence." (Gregory
and Ruter's Church History., Page 30. )
Justin Martyr (A.D.150)
CHAP. XI.--WHAT KINGDOM CHRISTIANS LOOK FOR. "And when you hear that we look for a kingdom, you suppose, without making any inquiry, that we speak of a human kingdom; whereas we speak of that which is with God, as appears also from the confession of their faith made by those who are charged with being Christians, though they know that death is the punishment awarded to him who so confesses. For if we looked for a human kingdom, we should also deny our Christ, that we might not be slain; and we should strive to escape detection, that we might obtain what we expect. But since our thoughts are not fixed on the present, we are not concerned when men cut us off; since also death is a debt which must at all events be paid." (First Apology of Justin Martyr, ch. 11)
Victorinus
"Even though
the floods of the nations and the vain superstitions of heretics should
revolt against their true faith, they are overcome, and shall be
dissolved as the foam, because Christ is the rock by which, and on
which, the church is founded. And thus it is overcome by no
[16] traces of
maddened men. Therefore they are not to be heard who assure themselves
that there is to be an earthly reign of a thousand years; who think,
that is to say, with the heretic Cerinthus. For the kingdom of Christ is
now eternal in his saints."
(Commentary on the Apocalypse)
Christianity Today "In City of God, Augustine (354-430) viewed the thousand years of Revelation 20 not as some special future time but "the period beginning with Christ's first coming," that is, the age of the Christian church. Throughout this age, the saints reign with Christ—not in the fullness of the coming kingdom prepared for those blessed by God the Father, but "in some other and far inferior way." This position, often called "amillennial," became the view of most Christians in the West, including the Reformers, for almost 1,500 years."
"Impressed by New England's spiritual awakening in the early 1740s, he wrote, " 'Tis not unlikely that this work of God's Spirit, that is so extraordinary and wonderful, is the dawning, or at least a prelude, of that glorious work of God, so often foretold in Scripture…. And there are many things that make it probable that this work will begin in America." After the Great Awakening, Edwards became more cautious and dated the Millennium (a term he used rarely) somewhere around the year 2000." (October 12, 2001)
"The days will come in which vines shall grow," imagined Papias of Hierapolis, "each having ten thousand branches, and in each branch ten thousand twigs, and in each true twig ten thousand shoots, and in each one of the shoots ten thousand clusters, and on every one of the clusters ten thousand grapes, and every grape when pressed will give two hundred gallons of wine. And when any of the saints shall lay hold of a cluster, another shall cry out, 'I am a better cluster, take me; bless the Lord through me.'" Papias (c.60-120) was perhaps the first post-biblical author to describe the thousand-year visible Kingdom of Christ—the Millennium." (The End: A History of the Second Coming)
Robert G. Clouse "the Council of Ephesus in 431, belief in the millennium was condemned as superstitious." (Clouse, The Meaning of the Millennium, p. 9.)
James M. Efird (1989) "If one examines the texts carefully, however, it becomes rather obvious that John is not talking about the earth but is describing a scene in heaven. The martyrs are in heaven here and in every other place in Revelation (cf. 6:9-10). These martyrs are reigning with Christ in heaven, not for one thousand literal years but completely, totally." (Revelation for Today: An Apocalyptic Approach, Nashville, TN: Abingdon Press, 1989, p. 115)
Richard Erdoes "On the last day of the year 999, according to an ancient chronicle, the old basilica of St. Peter's at Rome was thronged with a mass of weeping and trembling worshippers awaiting the end of the world. This was the dreaded eve of the millennium, the Day of Wrath when the earth would dissolve into ashes. Many of those present had fiven away all of their possessions to the poor - lands, homes, and household goods - in order to assure for themselves forgiveness for their trespasses at the Last Judgment and a good place in heaven near the footstool of the Almighty. Many poor sinners - and who among them was not without sin? had entered the church in sackcloth and ashes, having already spent weeks and months doing penance and mortifying the flesh ... the last day of the year 999 and the first day of the year 1000 had come and gone. Yet still the earth stood still and people still lived." (A.D.2000: Living on the Brink of Apocalypse, 1,194.)
Joseph Hall (1574-1656)
"the main grounde of all their Heterodoxie in this point, is that they put a meerly-literall construction upon the prophesies and promies of Scripture which the Holy Ghost intended onely to be spiritually understood..." (Anonymously published The Revelation Unrevealed concerning the Thousand-Yeares Reigne of the Saints with Christ upon Earth (1650)
Harold Hazelip
(1966) "The 1000 years appears nowhere in the 66 books, 1189 chapters, 31,173 verses of the Bible except for 6 occurrences in 6 consecutive verses of Revelation 20:2-7. It is not good exegesis to build an entire system of eschatology, a philosophy of history, on such a highly symbolic passage, particularly when that interpretation conflicts with other plain passage of scripture." ("Revelation and the Millennium," Restoration Quarterly 18, 1975, 234)
Joel Green "The kingdom is God's reign, already begun." (How to Read Prophecy, 87)
"The Lord's present reign is most visible in the church. Nonetheless, it must be stated emphatically: the church in not the kingdom. The kingdom is the universal, final, eternal, perfect, transcendent and definitive reign of God." (How to Read Prophecy, 118)
John N.D. Kelly (1978) "..in the apostolic age, as the New Testament documents reveal, the Church was pervaded with an intense conviction that hope to which Israel had looked forward yearningly had at last been fulfilled. ..history had reached its climax and the reign of God, as so many of our Lord's parables imply, had been effectively inaugurated." (Early Christian Doctrines. Revised Edition, 1978. pp. 459-461)
"About the middle of the second century Christian eschatology enters upon a new, rather more mature phase. ..Justin teaches on the basis of Old Testament prophecy that, in addition to His coming in lowliness at His incarnation, Christ will come again in glory .. new emphases and fresh lines of thought begin to appear, partly for apologetic motives and partly as the result of growing speculation. The clash with Judaism and paganism made it imperative to set out the bases of the revealed dogmas more thoroughly. ..millenarianism, or the theory that the returned Christ would reign on earth for a thousand years, came to find increasing support among Christian teachers." (Early Christian Doctrines. Revised Edition, 1978. pp. 465)
"[Justin Martyr's] argument is that, while numerous contexts no doubt predict His coming in humiliation, there are others (e.g. Is. 53:8-12; Ezek. 7f; Dan. 7:9-28; Zech. 12:10-12; Ps. 72:1-20; 110:1-7) which clearly presuppose His coming in majesty and power. The former coming was enacted at the incarnation, but the latter still lies in the future. It will take place, he suggests, at Jerusalem, where Christ will be recognized by the Jews who dishonored Him as the sacrifice which avails for all penitent sinners, and where He will eat and drink with His disciples; and He will reign there a thousand years. This millenarians, or "chialistic," doctrine was widely popular at this time. ..[But] he confesses that he knows pious, pure-minded Christians who do not share this belief.." (pp. 464-466)
Arthur Cushman McGiffert (1890) "Jewish chiliasm was very common at about the beginning of the Christian era, and is represented in the voluminous apocalyptic literature of that day. Christian chiliasm was an outgrowth of the Jewish, but spiritualized it, and fixed it upon the second, instead of the first, coming of Christ." (Nicene and Post Nicene Fathers (NPNF), eds. Philip Schaff and Henry Wace (Grand Rapids, MI: Wm. B. Eerdmans, 1979), 2:1:172, note 19.)
Dwight Pentecost "the prophecies regarding David’s reign in the millennium are not literally understood; they speak of Christ." (Things to Come: A study Biblical Eschatology [Grand Rapids, MI: Zondervan/Academie, (1958) 1964], p. 498).
William H. Rutgers "That chiliasm roots in this particularistic Judiaistic Apocalyptic mold cannot be gainsayed." (Premillenialism in America, pg. 47)
“Amazingly meager indeed are
the direct and explicit statements which can by any means show of
reasonableness be claimed as evidence for Chiliasm. To imagine that we
can distil from these rare fragments the orthodox faith of the early
church is a huge assumption, and even more preposterous is it to claim
that these barren feeble utterances represent Chiliasm in its modern
premillenial manifestation. “(Premillenialism in America, pg. 52, 53)
Dr. Stephen Travis (1974) "The idea of a thousand-year reign appears in the Bible only in Revelation 20. That is no reason for dismissing it, but it is a hint that the millennium is not to be regarded as a literal thousand-year reign on earth.. So how should we understand the passage about the millennium in Revelation 20:1-6? Certainly we should not there is no mention of a reign on earth. If the 'thrones' (verse 4) are anywhere, there are in heaven, like all the other thrones mentioned in Revelation (except for the thrones of Satan and of 'the beast'). It is better to understand this thousand-year reign not as some future literal, earthly reign, but as a symbol of the period between Christ's resurrection and final coming." (The Jesus Hope, Downers Grove, IL: InterVarsity, 1974, 89-90)
Waddington
"This obscure doctrine was
probably known to but very few except the fathers of the church, and is very
sparingly mentioned by them during the first centuries; and there is reason
to believe that it scarcely attained much notoriety, even among the learned
Christians, until it was made a matter of controversy by Origen, and then
rejected by the greater majority. In fact, we find Origen himself asserting
that it was confined to those of a simpler sort." (History pg.56)
Richard Whatley
(1787-1863) "Now if all these things should come to pass, the determined expectation of which caused the Jews to reject Christ -- if he should actually appear, with miraculous splendor, as the restorer of the Jewish nation, and city, and Temple, reigning over the whole world as a great earthly sovereign, and reserving peculiar privileges for his own nation -- if, I say, all these expectations should be fulfilled, to which the Jews have so long and so obstinately clung, surely this would not be so much a conversion of the Jews to Christianity as a conversion of Christians to Judaism; it would not be bringing the Jews to the gospel by overcoming their national prejudices, but rather carrying back the gospel to meet the Jewish prejudices; it would be destroying the spiritual character of our religion, and establishing those erroneous views which have hitherto caused the Jews to reject it. We may conclude, then, that all the promises and predictions in Scripture relative to the future glories of the Jews and of Jerusalem, are to be understood of the Christian church, of which the Jewish church was a figure; and all that is said of feasting, and splendor, and wealth, and worldly greatness and enjoyment, is to be interpreted spiritually of the inward comfort and peace of mind, and "joy of the Holy Ghost", which is promised to sincere Christians in this life, and of the unspeakable happiness prepared for them after death." (Richard Whately, (1787-1863) A View of the Scripture, Revelations Concerning a Future State)
? Waddington "This obscure doctrine was probabally known to but very few except the fathers of the church, and is very sparingly mentioned by them during the first centuries; and there is reason to believe that it scarcely attained much notoriety, even among the learned Christians, until it was made a matter of controversy by Origen, and then rejected by the greater majority. In fact, we find Origen himself saying that it was confined to those of the simpler sort. " (Waddington's History, pg. 56)
Robert Baillie
(1645) "AMONG all the Sparkles of new light wherewith our Brethren do entertain their own and the people’s fancy, there is none more pleasant than that of the thousand years; a conceit of the most Ancient and gross Heretic
Cerinthus, a little purged by Papias, and by him transmitted to some of the Greek and Latin Fathers, but quickly declared, both by the Greek and Latin Church to be a great errour, if not an heresy. Since the days of
Augustine unto our time, it went under no other notion, and was embraced by no Christian we hear of, till some of the
Anabaptists did draw it out of its grave" (A Dissuasive From the Errors of the Time -
The thousand years of Christ his visible Reign upon earth, is against Scripture)
G.C. Berkouwer
"The kingdom has already come; and the believers must see, discover, and recognize that." (The Return of Christ, 87)
Lorraine Boettner
(1957) "So dependent is Premillennialism of the first 10 verses in Revelation 20, which it takes literally and then relies primarily on Old Testament kingdom prophecies for proof, that had it not been for this misinterpretation, the system as such probably never would have arisen." (The Millennium, rev. ed, Phillipsburg, NJ: Presbyterian and Reformed, [1957] 1984, p. 11)
"We call attention also to the completely disproportionate emphasis that the premillennial system places on the Book of Revelation. For according to that interpretation chapters 4 through 19, a total of 16 chapters, are used to describe the comparatively short seven year Tribulation, while only
six verses in chapter 20 are used to describe the glorious one thousand year reign of Christ upon the earth, with all the great and mighty events that undoubtedly would happen during that time. Such a method of interpretation is absurd on the face of it. The order should at least be reversed." (The Millennium, rev. ed, Phillipsburg, NJ: Presbyterian and Reformed, [1957] 1984, p. 202)
John Calvin
(1536) "But a little later there followed the chiliasts, who limited the reign of Christ to a thousand years. Now their fiction is too childish either to need or to be worth a refutation. And the Apocalypse, from which they undoubtedly drew a pretext for their error does not support them. For the number "one thousand" (Rev. 20:4) does not apply to the eternal blessedness of the church but only to the various disturbances that awaited the church, while still toiling on earth."
"For when we apply to it the measure of our own understanding, what can we conceive that is not gross and earthly? So it happens that like beasts our senses attract us to what appeals to our flesh, and we grasp at what is at hand. So we see that the Chialists (i.e. those who believed that Christ would reign on earth for a thousand years) fell into a like error. Jesus intended to banish from the disciples' minds a false impression regarding the earthly kingdom: for that, as He points out in a few words, consists of the preaching of the Gospel. They have no cause therefore to dream of wealth, luxury, power in the world or any other earthly thing when they hear that Christ is reigning when He subdues the world to Himself by the preaching of the Gospel. It follows from this that His reign is spiritual and not after the pattern of this world." - Comm. on Acts 1:8 (Torrance, VI, 32).
Dr. K.R. Hagenbach
(1852)
"Though millennialism was suppressed by the early church, it was nevertheless from time to time revived by heretical sects." (History
of Christian Doctrine, Volume 2, p. 378)
B.W. Johnson
(1891)
And [I saw] the souls of them that were beheaded for the witness of Jesus. Of the martyrs. Note that it is the "souls" that he observes. These are they "who came to life and reigned with Christ for a thousand years". Is this a literal resurrection from the grave? I answer decidedly in the negative. (1) The apostle does not say one word about the resurrection of the "bodies" of the martyrs, nor does he say that he saw the martyrs themselves. He is particular to say that he saw the "souls" or "spirits" of the martyrs living and reigning with Christ. (2) They had been put to death in the body, and their souls were unseen upon the earth, but there is no intimation in Scripture that their souls had ever ceased to exist. They were alive with Christ, but now they live in some sense different from that existence which they had before. It cannot mean that their souls came to life, for they had never ceased to have existence. (3) What, then, does the affirmation mean? That as Christ reigns upon the earth during the millennial period by his truth, so the spirit of the martyrs is revived and lives in the Church. The souls of the martyrs live because the Church is composed of those who love Christ better than goods or liberty or life. This glorious reign of Christ pervades the earth because the souls of the martyrs are resurrected and live in all who name the name of Christ, and who are filled with the spirit of ancient martyrs. (4) If any should think such an interpretation of symbolical language far fetched, let him compare Scripture. This explanation is not forced nor the interpretation of the language unusual. It was predicted by the prophets that Elijah must come again before the Messiah. He did come in spirit and power, not in person, but as the stern, fearless, upright reformer of the wilderness of Jordan."
Jim McGuiggan
(1998) "An old Christianity Today cartoon offers this: A man is sitting in a hotel room. His hair's a mess, his shirt is lying open, and his tie is loosed. He's unshaven, his eyes have deep, dark rings around them, and he has a look of desperation on his face as he hoarsely says into the phone, "Pastor, you've got to help me. I've lost my job, my wife has left me, the kids have gone with her, I'm in debt over my head, and I won't be able to pay the hotel bill. Please, tell me, is Revelation 20 literal or figurative?" (Jesus: Hero of Thy Soul: Impressions Left by the Savior's Touch, p. 15)
J.A.W. Neander (1837) " Among the Jews the representation was growing that the messiah would reign 1000 years upon the earth. Such products of Jewish imagination passed over into Christianity. " (History of Christian Dogmas, Vol. I, pg. 248)
"Amazingly meager indeed, are the direct and explicit statments which can by any show of reasonablness be claimed as evidence for Chiliasm. To imagine that we can distil from these rare fragments the orthodox faith of the early church is a huge assumption, and even more perpostrous is it to claim that these barren, feeble utterances represent Chiliasm in its modern premillenial manifestation. " (Ibid. pgs. 52 - 53)
Philip Schaff
(1877)
"The most striking point in the eschatology of the
ancient church is the widely current and very prominent chiliasm, or the
doctrine of a visible reign of Christ in glory on earth with the risen
saints for a thousand years. The Jewish hope of a Messianic kingdom,
which rested on carnal misapprehension of the prophetic figures, was
transplanted to the soil of Christianity, but here spiritualized, and
fixed on the second coming of Christ instead of the first ; and this
earthly sabbath of the church was no longer regarded as the goal of her
course, but only as a prelude to the endless blessedness of heaven.3
The Christian chiliasm, if we leave out of sight the sensuous and
fanatical extravagance, into which it has frequently run, both in
ancient and in modern times, is based on the unfulfilled promises of
.the Lord,4 and particularly on the apocalyptic figure of his thousand
years' reign upon earth after the first resurrection ;6 in connexion
with the numerous passages respecting his glorious return, which declare
it to be near, and yet uncertain and unascertainable as to its day and
hour, that believers may be always ready for it.1 This precious hope,
through the whole age of persecution, was a copious fountain of
encouragement and comfort under the pains of that martyrdom which sowed
in blood the seed of a glorious harvest for the church.
Hence we find chiliasm not only among the heretical Jewish- Christians
and the Montanists, with whom it was a fundamental article of faith ;
but also, in a purified form, in a number of orthodox church teachers.
Barnabas considers the Mosaic history of the creation a type of six ages
of labor for the world, with a thousand years' sabbath of blessed rest ;
since with God " one day is as a thousand years."3 Papias of Hierapolis
appealed, in support of his somewhat quaint notions of the happiness of
the millennial reign, to apostolic traditions ; but the other apostolic
fathers make no express mention of the subject. Justin Martyr regarded
the expectation of the earthly perfection of the church as the keystone
of pure doctrine, but knew orthodox Christians who did not share it ;
as, indeed, the other apologists are at least silent respecting it.
Irenaeus, on the strength of tradition from St. John and his disciples,
taught that after the destruction of the Roman empire, and the brief
raging of antichrist, Christ will visibly appear, will bind Satan, will
reign at the rebuilt city of Jerusalem with the little band of faithful
confessors and the host of risen martyrs over the nations of the earth,
and will celebrate the millennial sabbath of preparation for the eternal
glory of heaven ; then, after a temporary liberation of Satan, follows
the final victory, the general resurrection, the judgment of the world,
and the consummation in the new heavens and the new earth. Tertullian,
in behalf of his chiliastic ideas, pointed not only to the Apocalypse,
but also to the predictions of the Montanist prophets.
But Millenarianism became frequently, especially with the Montanists in
Asia Minor, so colored in the grossly sensuous style of Judaism, that it
provoked opposition, first in the Roman church and then in the
Alexandrian school. The presbyter Caius, towards the end of the second
century, in controversywith the Montanist Proclus, referred chiliasm,
and perhaps even the Apocalypse of John, to the hated heretic Cerinthus
; and Origen spiritualized the symbolical language of the Revelation.
Yet even in Egypt chiliasm had many friends. In the West it maintained
itself still longer, and found advocates in Commodian towards the close
of the third century, and Lactantius and Victorinus in the beginning
of the fourth.
In the age of Constantine, however, a radical change took place in this
belief. After Christianity, contrary to all expectation, triumphed in
the Roman empire, and was embraced by the Caesars themselves, the
millennial reign, instead of being anxiously waited and prayed for,
began to be dated either from the first appearance of Christ, or from
the conversion of Constantine, and to be regarded as realized in the
glory of the dominant imperial state-church. From that time chiliasm,
not indeed in its essence, as the hope of a golden age of the church on
earth, and of a great sabbath of the world after the hard labor of the
world's history, but in its distorted Ebionistic form, took its place
among the heresies, and was rejected subsequently even by the Protestant
reformers as a Jewish dream." (Schaff's History, pg. 299-301)
C.H. Spurgeon (1865) "Those who wish to see the arguments upon the unpopular side of the great question at issue, will find them here; this is probably one of the ablest of the accessible treatises from that point of view. We cannot agree with Mr. Young, neither can we refute him. It might tax the ingenuity of the ablest prophetical writers to solve all the difficulties here started, and perhaps it would be unprofitable to attempt the task. . . (review of
Short Arguments about the Millennium; or plain proofs for plain Christians that the coming of Christ will not be pre-millennial; that his reign will not be personal, B. C. Young. In The Sword and Trowel 1:470 (October 1867).
Daniel Whitby
(1703) "The doctrine of the Millennium was never generally received in the church of Christ “ (Daniel Whitby, “A Treatise on the True Millennium,” in Patrick, Lowth, Arnald, Whitby, and Lowman, Commentary on the Gospels and Epistles
of the New
Testament, 4 vols. (Philadelphia, PA: Carey and Hart, 1845), vol. 4, p. 1118.)
“The doctrine of the millennium was not the general doctrine of the primitive church from the times of the apostles to the Nicene council . . . for then it could have made no schism in the church, as Dionysius of Alexandria saith it did.” (Ibid., pp. 1122-23. He cites Dionysius 5:6; Eusebius, Eccl. Hist. 7:24.)
Jay Adams
(1966)
"In fact, apart from the twentieth chapter of Revelation, they (former premillennialists) wonder how anyone could come to the premillennial viewpoint at all. They freely admit that this one chapter is the sole basis for their belief. They have begun to demand that certain assumptions be proved. They ask, for instance, where biblical warrant may be found for identifying scores of Old Testament prophecies with the 1000-year period mentioned (but not described) in Revelation 20. They no longer can agree to the exploded "postponement theory," and having rejected that pillar of the dispensational system for the first time, they are able to see that Daniel's seventieth week (Daniel 9) is not paranthetically separated from the other sixty-none by the church age, but was fulfilled in the time of Christ. They have carefully restudied Matthew 24 and the parallel passages in the other gospels and are now convinced that much of what they once referred to as a "great tribulation" immediately prior to the second coming, rightly pertains to the destruction of Jerusalem in 70 A.D. With this, the entire matter of a future tribulation and Antichrist is brought in question." (The Time is at Hand, p. 3)
Alexander Brown
"Let us not forget that once in the Church's history it was the common belief that John's 1000 years were gone. Dorner bears witness that the Church up to Constantine understood by Antichrist chiefly the heathen state, and to some extent unbelieving Judaism (System iv.,390). Victorinus, a bishop martyred in 303, reckoned the 1000 years from the birth of Christ.
Augustine wrote his magnum opus 'the City of God' with a sort of dim perception of the identity of the Christian Church with the new Jerusalem. Indeed we know that the 1000 years were held to be running by the generations previous to that date, and so intense was their faith that the universal Church was in a ferment of excitement about and shortly after 1000 A.D. in expectation of the outbreak of Satanic influence. Wickliff, the reformer, believed that Satan bad been unbound at the end of the 1000 years, and was intensely active in his day. That this period in Church history is past, or now runs its course, has been the belief of a roll of eminent men too long to be chronicled on our pages of Augustine, Luther, Bossuet, Cocceius, Grotius, Hammond, Hengstenberg, Keil, Moses Stuart, Philippi, Maurice." (Alexander Brown, Great Day of the Lord, p. 216.)
David Chilton (1985) "Once the Lord came to destroy the scaffolding of the Old Covenant structure, the New Covenant Temple would be left in its place, and the victorious march of the Church would be unstoppable. According to God's predestined design, the world will be converted; the earth's treasures will be brought into the City of God, as the Paradise Mandate (Gen. 1:27-28; Matt. 28:18-20) is consummated (Rev. 21:1-27). (American Vision's
Biblical Worldview Magazine, Oct. 1996)
"One of the antichrists who afflicted the early church was Cerinthus, the leader of a first-century Judaistic cult. Regarded by the Church Fathers as "the Arch-heretic," and identified as one of the "false apostles" who opposed Paul, Cerinthus was a Jew who joined the Church and began drawing Christians away from the orthodox faith. He taught that a lesser deity, and not the true God, had created the world (holding, with the Gnostics, that God was much too "spiritual" to be concerned with material reality). Logically, this meant also a denial of the Incarnation, since God would not take to Himself a physical body and truly human personality. And Cerinthus was consistent: he declared that Jesus had merely been an ordinary man, not born of a virgin; that "the Christ" (a heavenly spirit) had descended upon the man Jesus at His baptism (enabling Him to perform miracles), but then left Him again at the crucifixion. Cerinthus also advocated a doctrine of justification by works — in particular, the absolute necessity of observing the ceremonial ordinances of the Old Covenant in order to be saved.
Furthermore, Cerinthus was apparently the first to teach that the Second Coming would usher in a literal reign of Christ in Jerusalem for a thousand years. Although this was contrary to the apostolic teaching of the Kingdom, Cerinthus claimed that an angel had revealed this doctrine to him."
(Chapter 12,Paradise Restored)
J. Marcellus Kik (1971)
"The premillenialist, however, maintains as a cardinal and fundamental tenet of his system of eschatology that the throne of glory is an earthly throne set up in the material city of Jerusalem. The temporal throne of David is to be reconstructed in Jerusalem... As a matter of fact there is not one passage in the New Testament which gives definite information of a personal reign of Christ upon a temporal throne in the material city of Jerusalem! What seems to be hidden to the apostles have been revealed by uninspired men." (An Eschatology of Victory, 171)
John Lightfoot
"With the same reference it is, that the times and state of things immediately following the destruction of Jerusalem are called 'a new creation,' new heavens,' and 'a new earth.' When should that be? Read the whole chapter; and you will find the Jews rejected and cut off; and from that time is that new creation of the evangelical world among the Gentiles.
Compare 2 Cor. 5:17 and Rev. 21:1,2; where, the old Jerusalem being cut off and destroyed, a new one succeeds; and new heavens and a new earth are created.
2 Peter 3:13: 'We, according to his promise, look for new heavens and a new earth.' The heaven and the earth of the Jewish church and commonwealth must be all on fire, and the Mosaic elements burnt up; but we, according to the promise made to us by Isaiah the prophet, when all these are consumed, look for the new creation of the evangelical state" (vol. 3, p.453)
"That the destruction of Jerusalem and the whole Jewish state is described as if the whole frame of the world were to be dissolved. Nor is it strange, when God destroyed his habitation and city, places once so dear to him, with so direful and sad an overthrow; his own people, whom he accounted of as much or more than the whole world beside, by so dreadful and amazing plagues. Matt. 24:29,30, 'The sun shall be darkened &c. Then shall appear the 'sign of the Son of man,' &c; which yet are said to fall out within that generation, ver. 34. 2 Pet. 3:10, 'The heavens shall pass away with a great noise, and the elements shall melt with fervent heat,' &c. Compare with this Deut. 32:22, Heb. 12:26: and observe that by
elements are understood the Mosaic elements, Gal 4:9, Coloss. 2:20: and you will not doubt that St. Peter speaks only of the conflagration of Jerusalem, the destruction of the nation, and the abolishing the dispensation of Moses" (vol. 3, p. 452).
"Temporal Adverb" in I Corinthians 15:26
"..afterward they that are Christ's at his coming. Then (eita) cometh the end.."
W.D. Davies (1948) "('the end' in v. 24) "is a technical phrase denoting the final consummation immediately or at any rate with only a very short interval" (after the parousia). (Paul and Rabbinic Judaism, p. 295).
The Nature of this Transition Period
See Also: 40 Years and that Generation
Stan Moody
"I could not stand on Masada without realizing that something of a critical nature happened there which marked a new era in God's redemptive plan. It seemed like a moment of cleavage, with the old order giving way to the new Messianic order, and Jews completed in Christ, violently and suddenly (albeit unwillingly) being severed from their Jewish traditions. I began to see that in a very real sense, Masada was a moment in the fulfillment of John the Baptist's "coming wrath" (Luke 3:7), from which Christians in obedience to Christ had escaped. By this violent rendering, they at last were free to worship unencumbered by the temptation to revert to the old Jewish customs. Masada signaled the end of the overlapping of the ages. The Temple had given way to the Cross. Surely, A.D.70-72 marked the last days, at least for the moment, of national Israel as God's chosen people, and of Jerusalem as God's dwelling place." (Introduction,
Crisis in Evangelical Scholarship)
H.J. Schoeps (1966) (on the traditional views concerning the length of the intermediate Messianic kingdom) "fix a very short interval for the interim period, namely, forty years (R. Eliezer ben Hyrcanus; Bar in Sanh. 99a; R. Aqiba: Midr. Teh. on Ps 90:15; Tanch. Eqeb 7b, Pes. Rabb. 4a). The two Tannaites, commenting on Ps 95:7, derive this time indication from the Messianically understood v.10 (forty years I loathed that generation) and from Deut. 8:2 by a parallelization with the forty years in the desert." (Paul, p. 100)
Lohse, TDNT "The idea of the millennium which the divine works out here is to be understood against the backdrop of the Jewish apoc. traditions that he adopts and uses. In the expectation of an intermediate Messianic kingdom which shall precede the end and the coming of the reign of God, Eth. En. 91:12f; 93:1-14; Sib., 3, 652-660; 4 Esr. 7:28f; S. Bar. 29:3; 30:1-5; 40:3, two forms of eschatological hope are combined. Acc. to the older view the Messiah will be the end-time king restoring the Davidic monarchy and raising it to new heights. In apoc., however, a very different concept of the future age of salvation develops. On this view God's envoy will appear from heaven, the dead will rise again at his coming, and all men must come before his judgment-seat. Later an attempt was made to fuse the older national concept with the universal eschatology by putting the reign of the Messiah-King before the end of the world and the beginning of the new aeon. The earthly Messianic age will be for a limited term and it will be followed by a last assault of the powers of chaos prior to the commencement of the future world." (TDNT, Vol. IX, page 470)
B.F. Westcott (1889)
"Jewish teachers distinguished a 'present age' (this age) from 'that age'
(the age to come). Between 'the present age' of imperfection and conflict
and trial and 'the age to come' of the perfect reign of God they placed 'the
days of the Messiah,' which they sometimes reckoned in the former, sometimes
in the latter, and sometimes distinct from both. They were, however,
commonly agreed that the passage from one age to the other would be through
a period of intense sorrow and anguish, 'the travail-pains' of the new birth
(Mt. 24:8). The apostolic writers, fully conscious of the spiritual crisis
through which they were passing speak of their own time as the 'last days'
(Acts 2:17; James 5:3; comp. 2 Tim. 3:1); the 'last hour' (1 Jno. 2:18); the
'end of the times' (1 Peter 1:20; 2 Pet. 3:3); 'the last time' (Jude 18)."
"Procreation still takes place during this era of time because those who survived the tribulation hour enter the Millennium with human bodies. The believers upon the thrones possess resurrected bodies and do not bear children, but the others do. " - JVI
Jack Van Impe "Those who oppose the teaching of a literal one-thousand year reign of Christ upon earth are in direct opposition to the Word of God!" (Revelation Revealed, p. 233)
"Only the spiritually blind can deny the fact of a literal millennium. Only the willfully ignorant can claim that the teaching is based on just one chapter of the Bible." (Revelation Revealed, p. 236)
"Procreation still takes place during this era of time because those who survived the tribulation hour enter the Millennium with human bodies. The believers upon the thrones possess resurrected bodies and do not bear children, but the others do. Consequently, the children born during this one-thousand-year period are born with the old Adamic, or sin nature which has been an inherent part of man ever since the fall of man ever since the fall of Adam and Eve. Many of them, of course, accept Christ as their personal saviour, but many do not! Satan's release, then, is to determine whether or not Christ is real to these children of the Millennium, or whether they have been submissive simply because He ruled with a 'rod of iron.'" (Revelation Revealed, p. 239)
Here shalt thou sit incarnate, here shalt reign Both God and Man, Son both of God and Man, Anointed universal King; all power I give thee, reign forever, and assume Thy merits; under thee as Head Supreme Thrones, Princedoms, Powers, Dominions I reduce: All knees to thee shall bow, of them that bide In Heaven, or Earth, or under Earth in Hell. John Milton, Paradise Lost [3.315-22]
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Date: 21 Sep 2003 Time: 16:16:01 CommentsYou quote Robert G. Clouse saying "the Council of Ephesus in 431, belief in the millennium was condemned as superstitious." I've looked for this quote in the text of the Council and it cannot be found. Pax, Dale
Date: 17 Nov 2003 Time: 19:14:08 CommentsMuch of the value and vitality of the O.T. is lost if one does not understand the Millennial reign of Christ where He will sit enthroned in Jerusalem for the 1,000 year as the sovereign Messiah. Zechariah 14:16 and Luke 1:32-33 clearly speaks of Christ sitting on the throne of His father, David. Jesus is eternal and will return at the Second Coming of Christ to set up His theocratic Kingdom which will reach around the world. [Zechariah 14:9] At no time in history has Christ been King over the whole earth; in the Millennium He will fulfil His promise offered in both the Old and New Testaments. Yes, He now lives in the hearts/lives of His people through this Church Age, but after the Rapture [I Thessalonians 4:17] and Great Tribulation [Matt. 24:21] Jesus will return at His Second Coming [Revelation 19:11] and will establish His Messianic Kingdom over the whole earth. Jesus will be Ruler in Israel. [Micah 5:2]
Date: 22 Mar 2004 Time: 12:10:19 CommentsRegarding the 6th century b.c. primary historical era for much of the enigmatic symbolism and occult numerology in Daniel and Revelation let me offer the following regarding the cryptic triad of numers found in DANIEL Chapter l2 & REVELATION Chapter ll. Most Jewish and Christian scholars decode the triadic sequence by dividing the center number by 30 (the average lunar month) and then arriving at 42 and 43 ostensible "months". They then try to force-fit these ostensible months into the 2nd century b.c. historical era from about l67 b.c. through l65/4 b.c. during the persecution of the Jews and the desecration of the 2nd Temple in Jerusalem by Antiochus Epiphanes IV. HOWEVER! Let me suggest a more hermeneutically sound explanation!! King Nebuchadnezzer entered in first "accession year" in 605 b.c. His first "regnal year" was 604 b.c. The Book of Jeremiah 52:30 states that the last deportation of Jews from Jerusalem occurred in Nebuchadnezzer's 23rd year. Using 604 b.c. and dating to the 23rd year of his reign would be 58l b.c. for the last deportation of Jews from Jerusalem. NOW! From 58l b.c. until Babylon fell to Persia in 539 b.c. is a period of 42 real historical years! The following year, 538 b.c., Cyrus of Persia issued an Edict of Repatriation allowing the captive Jews in Babylon to return to Jerusalem! This is an actual historical period of 43 years! These two dates, 539 b.c. and 538 b.c. mark the fulfillment of the Lords's Prophesy through Jeremiah that Babylon would fall and that a remnant would be "saved"/repatriated. (See II Chronicles 36:l9-23; Ezra l:l; Isaiah 44:28-30 & 45:l; Jeremiah 5l:33) [Walter C. Cambra, A.A.,B.A.,B.A.,M.A.,(FRC)(MAFA)]
Date: 22 Mar 2004 Time: 12:13:14 CommentsThe New Testament letter titled HEBREWS 9:25-26 essentially states that CHRIST died only once! The New Testament Book of Revelation ll:8-9 seems to plainly contradict/undermine HEBREWS 9:25-26!! [Walter C. Cambra, A.A.,B.A.,B.A.,M.A.,(FRC)(MAFA)]
Date: 15 May 2004 Time: 00:08:33 CommentsMy initials for now, CFRE. I wrote a book some years ago which someone put on the web, once; called 'The True Millenial Reign of Christ'. Therein i demonstrated Premill and Postmill views to be wrong and showed forth the true meaning of The Present Reign of Christ in the Church. I was a strong premill person once and know well the reasoning. Intend launch book again. 618 8322 7741
Date: 29 Jun 2004 Time: 08:47:26 CommentsI have done extensive study on Christ ruling and reigning with a ROD OF IRON. I believe I have discovered a mysterious revealing of this concept of His rule and reign. I have documented my findings and it will be in the last chapter of my book titled, "Americanized Christianity". If you are interested in reading some excerpts of my findings ask me at paulbrooksp@aol.com
Date: 02 Apr 2005 Time: 10:05:14
Comments:
Preterism has some sever flaws. First, most biblical scholars believe that John wrote Revelation around 95 A.D. How can he then prophecy about something that took place in 70 A.D.? When was the mark of the beast implemented (Revelation 13:16-17)? When did the Euphrates River dry up (Revelation 16:12)? Why is there no record of 100-pound hailstones falling from the sky (Revelation 16:21)? Why was Israel dispersed for nearly two thousand years, and reborn as an independent nation in 1948? These questions cannot be answered with any intellectual honesty while adhering to the preterist view.
On the basis of scripture, I contend that the premillennialist view is the only one mentioned that can pass the intellectual muster. The following list explains this contention:
Only the premillennialist view takes a literal interpretation of Revelation 20. While the Bible does speak allegorically at times, it is pretty clear when it is doing so. If a passage can be taken literally, it should be. One thousand years is mentioned specifically in vs 1-7. Other mentions of time in Revelation are specific (ten days - Rev.2:10; forty-two months – Rev. 11:2, 13:5), or otherwise vaguely noted (a little while – Rev. 6:11; a short time – Rev. 12:12). Postmillennialism and amillennialism consider us to currently be in an allegorical millennial kingdom of Jesus Christ. Isaiah drew a mental picture for us when he described what life would be like during the millennial kingdom. In Isaiah 11:6-9 he says tells us, “The wolf will live with the lamb, the leopard will lie down with the goat, the calf and the lion and the yearling together; and a little child will lead them. The cow will feed with the bear, their young will lie down together, and the lion will eat straw like the ox. The infant will play near the hole of the cobra, and the young child put his hand into the viper's nest. They will neither harm nor destroy on all my holy mountain, for the earth will be full of the knowledge of the LORD as the waters cover the sea.” This is a vision of an Eden-like utopia. How can anyone look at the world in which we live and describe it in these words? How can anyone think that Satan is in chains, and not running amok in this evil wor
taken from Ben Rast - www.contenderministries.org
Date: 20 Jan 2006
Time: 19:25:16
Comments:
We are studing Rev now in our church. after reading
the information above I think we are little children
trying to understand things our simple mind can
not understand. m tackett in Oklahome
Date: 07 Aug 2006
Time: 12:45:04
Comments:
I know there is a danger in being too brief,but I feel constrained to
comment on what I have read. First let me state none of the points made
really deal with the text. They simply attempt to explain away what is said.
For me there is a 1000 years or a long period of time referred to in the
text and it is supported by the fact that there are things that happen
before it, during it, and after it. I can enlarge upon this but it is enough
to deserve a response. The Beast and false prophet and the Devil operate
before it but not during it and the Devil is set free after it. Gary Smith
from Bermuda acsmith@northrock.bm
Date: 06 Sep 2006
Time: 10:22:34
Comments:
As I sit and read all of the articles enclosed on this website, I would like
to remind people that, whatever your view of the end, we are to love one
another. Some of these articles are dripping with sarcasm and contempt. No
matter what your view on eschatology, this world is not getting any better.
This is to all of our shame because we are arguing and fighting with one
another instead of changing hearts for Christ. "But the day of the Lord will
come as a thief in the night; in the which the heavens shall pass away with
a great noise, and the elements shall melt with fervent heat, the earth also
and the works that are therein shall be burned up." 2Peter 3:10 This was
from a literal book printed on a real press, sold at a real store, bought by
my human (not spiritual) husband.
K.Hamrick
Date: 27 Oct 2006
Time: 14:35:16
Comments:
Way to take Justin Martyr out of context.
Here's what he truly thought.
In <a href="http://www.earlychristianwritings.com/text/justinmartyr-dialoguetrypho.html">Dialogue
with Trypho</a>, LXXX, Justin Martyr writes:
<blockquote>And Trypho [whom Justin was speaking to] to this replied, "I
remarked to you sir, that you are very anxious to be safe in all
respects, since you cling to the Scriptures. But tell me, do you really
admit that this place, Jerusalem, shall be rebuilt; and do you expect
your people to be gathered together, and made joyful with Christ and the
patriarchs, and the prophets, both the men of our nation, and other
proselytes who joined them before your Christ came? or have you given
way, and admitted this in order to have the appearance of worsting us in
the controversies?"
Then I answered, "I am not so miserable a fellow, Trypho, as to say one
thing and think another. I admitted to you formerly, that I and many
others are of this opinion, and [believe] that such will take place, as
you assuredly are aware; but, on the other hand, I signified to you that
many who belong to the pure and pious faith, and are true Christians,
think otherwise. Moreover, I pointed out to you that some who are called
Christians, but are godless, impious heretics, teach doctrines that are
in every way blasphemous, atheistical, and foolish. But that you may
know that I do not say this before you alone, I shall draw up a
statement, so far as I can, of all the arguments which have passed
between us; in which I shall record myself as admitting the very same
things which I admit to you. For I choose to follow not men or men's
doctrines, but God and the doctrines [delivered] by Him. For if you have
fallen in with some who are called Christians, but who do not admit this
[truth], and
Furthermore, <a
href="http://www.earlychristianwritings.com/text/justinmartyr-dialoguetrypho.html">ibid</a>,
LXXXI, Justin Martyr writes:
<blockquote>And further, there was a certain man with us, whose name was
John, one of the apostles of Christ, who prophesied, by a revelation
that was made to him, that those who believed in our Christ would dwell
a thousand years in Jerusalem; and that thereafter the general, and, in
short, the eternal resurrection and judgment of all men would likewise
take place.</blockquote>
Date: 13 Nov 2006
Time: 08:25:22
Comments:
Jesus the Christ, having been both God and Man, once upon this earth, is
perfectly capiable of being here again. He will create a new earth and a
new Jerusalem, of that we can be certain. Will there be a second chance
for those who did not choose Him the first time around? I would not
gamble on that one. I would choose Him today. I do believe He will reign
here. I do believe in the Thousand Year Reign. But, do we know how He
measures time? I think not. What will take place? Only He knows. Those
of us who is left will see. The key is to be ready. Are you??? Dr. Terri
Hart Hunter
Date: 19 Apr 2007
Time: 08:26:54
Comments:
Many christians believe that the end of the world could come any day
now. As a christian myself and an avid reader of the Bible, I have
interpreted from the book of Revelation that the end can not come until
after the millinial reign. I actually look forward to this time. I
expect, if I am alive, that I will live Throughout this Thousand years
and return with Jesus to the new heaven. If I am not living, then I will
be resurected to do the same.The common belief that one will be taken
away and the other left here, all in the twinkling of an eye does not
seem likely to happen. I feel from this day forth or from the time of my
resurection, that there will at least be a thousand years of peace on
this earth, free from the evil influences of satan. Am I seeing this in
the wrong perspective?
Dean Riggan
driggan3@nc.rr.com
Date: 27 Feb 2009
Time: 22:05:22
Your Comments:
One reason why the millennium is not literal is that satan was said to
be bound so that the nations (ethnay) would no longer be deceived.
The word is used by Paul in Rom 11:13. It is a reference to the
Gentiles! When were the gentiles no longer deceived? When they came to
faith in Jesus. Thus the 1000 years started sometime in the 30's of the
1st century.
Date: 01 Mar 2009
Time: 21:50:55
Your Comments:
One must understand the the six day theory, and the 7 dispensations,
before one can deny the Millennium. To deny the Millennium is literally
to rip passage and passage from Gods Word.
Date: 21 May 2009
Time: 07:33:58
Your Comments:
Over and over it is said that the millennial age is only spoken of in
revelations, this is not true for Isaiah also speaks of it and it is
foreshadowed in Ezekiel's measuring of the temple.But the saints will
reign with their Lord from heaven.
Date: 27 Aug 2009
Time: 02:21:33
Your Comments:
Having spent the last few months emersed in the different views on the
'1000 years' it has become apparent that every view is not without its
problems. Could it be that these problems are the result of attempting
to tanspose the reward of the martyrs onto the fate of Satan in the
text? In other words John may have utilized the '1000 years' as a
popular measurement of time in order to draw a contradistinction between
two economies. I t may well be that in 20:1-3 John incorporates the
widely known combat myth attaching the '1000 years' to it to convey to
his original audience his belief that Satan was imminently ready to be
unleashed to rally the Parthians from the East with Nero at its head to
bring this age to its end along with the carrer of Satan. Conversley
when the '1000 years' is used for the reward for martyrdom in that short
end battle its meaning cannot possibly be transposed onto the fate of
Satan. Rather, they will rule in the age to come upon the renovated
earth Rev 5:10. The problematic verse is 5.Notice that the verse does
not specifically say that the rest of the dead come to life 1000 years
after the first resurrection. If Satans history ends with the age so too
comes the fianl resurrection. Therefore the first resurrection might
simply imply that God will gather the faithful martyrs out of the End
time battle in order to shower the enemies of God with his firery
judgment. In other words the two resurrections are distiguihed from one
another on the one eschatological momnet which is seperated by the
methapor working in two direction, i.e. This age will end with Satan and
the new age will begin with the rewarding of the faithful who inherit
the earth.
Date: 10 Mar 2010
Time: 11:27:20
Your Comments:
It is a thrill finding this study that from my own seeking and learning
I fully agree. It reveals need to understand revelation is not in
telling, but understanding.
In first discovering the Greek 'Chilioi' often called Millennium is not
found but once in Rev-20, but chronologically separated and twice, was
as a light turning itself on. Certainly some must worry that when Satan
is released these Millenium end, and the Return or Day of the Lord is
not bear sin again for a Millennium, but for final judgment ending when
all wicked perish as punishment in the Lake of Fire.
That the Greek have not only words in this manner of fixed numeric, but
as in Mega also means 'great', Giga also 'giant', and Tera also
'monster'. Certainly the Thousand within the Covenant Promise is
described as both a Thousand Generations, and Eternal, could it be that
this for understanding concerning this earth age and the eternal
earth-age to come.
Christ gave warning we need also understand, that He did not come to be
served (rule) but serve, and we were to do as He. Warning also of this
earth age and the rulers of the gentiles, that we are not to be as
these.
Date: 20 Oct 2012
Time: 18:48:39
Your Comments:
Satan bound? Sure doesn't seem like it. Natural Israel is back in the
land like the prophets prophesied. How about peaceful animals? I don't
remember that; maybe I slept through it. I am convinced the 1,000 years
is literal and is still ahead of us and will be exactly what the Bible
teaches. That is the only exp. that makes sense.
Date: 31 Jul 2012
Time: 08:22:09
Your Comments:
i think that the 1000 year reign is taught to boost certain groups of
people for there own welfare
Date: 27 Feb 2013
Time: 09:50:21
Your Comments:
"Chiliasm found no favor with the best of the Apostolic Fathers... the
support from the Apologists too, is extremely meager, only one from
among their number can with reasonable fairness be claimed, (Dialogue
with Trypho the Jew, v. 25 - 36 ).
That's a misquote for Justin Martyr; it's actually from Rutger. Love
this website, btw!
[Thanks for the heads-up! Fixing.]
Date: 27 Jul 2013
Time: 20:55:39
Your Comments:
Jack Van Imp may be surprised to learn, there is (no) prophesied "one
thousand years" of saints reigning with Christ stated in the bible. This
misinterpretation is a result of the Latin Millennium translated in
error describing the Greek alpha-numeric 'Chilioi'. Scholar and
theologian agree in earliest manuscripts of Rev-20 and 2 Peter 3:8, the
Greek numeric is Chilioi, not Chilias.
Chilioi is an alpha-numeric derived from Greek math theorem base-10, in
which Chilioi (10x3rd power) represents the (unit) term of plural
"Thousands". This is validated in the bible, when either Chilioi or
Chilias are found, there will also be included additional numeric to
express the (sum) within this Chilioi unit of thousands.
The only exception, is when Chilioi is used singularly (alone) without
additional numeric-sum, and this found only six times in the entire NT,
4-times in Rev-20, and remaining 2-times in 2 peter 3:8.
So, the proper interpretation of Chilioi (Thousands) of Years, would be
'Thousands of Years... you will not find "a" or "one" mentioned in the
original Greek concerning Rev-20.
Date: 27 Jul 2013
Time: 21:02:15
Your Comments:
Jack Van Imp may not realize that the saints reign with Christ for
eternity, and has missed the point of Rev-20 concerning the Chilioi "Thousand(s)
of Years", this later being only in reference to a period of time within
this earth age... perhaps unaware of the eternal "Age to Come".
Christ's Kingdom (within) is a spiritual realm... yet on this earth.
Saints will reign (serve) with Christ as predestined in this earth age,
and in the age 'eternal' to come.
Date: 27 Jul 2013
Time: 21:09:05
Your Comments:
Consider, when Christ 'returns' a second time (not to bear sin again),
He sends angels to gather the saints (from where)... from one end of the
(heavens) to the other.
Is this 'heavens' in Sheol, no, we are told (now) Christ is in heaven,
where He has prepared a place for His saints, to be where He is.
I would encourage Christians to read the original Hebrew and Greek of
the bible, there has been much liberty taken by man in translation.
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