Reformed Chiliasm (Part 12)

The Great Tribulation will be a time of intense persecution for the people of God. Nevertheless, we have Christ's promise that for the elect's sake, those days shall be shortened. But should anyone suppose that the events themselves will be unverifiable, we have Christ's implicit statements that the Tribulation will be accompanied by signs in the heavens. These phenomena will be paralleled by geological disturbances, insomuch that both the heavens and the earth shall seem to cry out against the wickedness of men. But all these things are harbingers of the Lord's glorious appearance, when evil will have an end. Looking at the parallel passages in Matthew 24, Luke 21 and Mark 13, we find a corroboration of these phenomena, all of which will take place prior to Christ's return.

(Matt. 24: 29-30) "Immediately after the tribulation of those days, shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: And then shall appear the sign of the Son of Man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of Man coming in the clouds of heaven with power and great glory."

(Mark 13: 24-26) "But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light, and the stars of the heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of Man coming in the clouds with great power and glory."

(Luke 21: 25-27) "And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of Man coming in a cloud, with power and great glory."

Now, "in the mouth of two or three witnesses shall every word be established" (2 Cor. 13: 1). In order that nothing be left in uncertainty, the three inspired authors record the sayings of Jesus concerning those events that shall transpire "immediately after the tribulation;" that is, after Antichrist has filled the measure of his iniquities, his allotted three-and-a-half years having expired. Christ had already taught His disciples that His coming would not be missed by the world. "For as lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of Man be" (Matt. 24: 27). This, of course, precludes any notion of an "invisible" Second Coming. St. Chrysostom writes: "How then shineth the lightning? It needs not one to talk of it, it needs not a herald, but even to them that sit in houses, and to them in chambers it shows itself in an instant of time throughout the whole world. So shall that coming be, showing itself at once everywhere by reason of the shining forth of His glory." (Homilies on Matthew, lxxvi).

It stands to reason, then, that as Christ's appearance will be visible to the eye, the events that precede His appearance shall be visible in like manner. But there are some who deny this, avowing that the above passages must be understood in a figurative sense. Such persons do not believe that by the terms "sun" and "moon" the celestial bodies are meant, but that something else, political or ecclesiastical, is denoted. Obviously, such theories have their foundations in a Gnostic view of Scripture-interpretation. This would bring all the supernatural elements of Biblical teaching into agreement with the intellectual faculties alone. Thus, anything that appears miraculous is explained away as hyperbole, and the prophets themselves are alleged to be mere writers of "Oriental poetry."

However, if one should subscribe to these fallacies, he ought, in absence of early church testimony, to be able to point to evidence in the text itself. But if he is unable to do this, he responds that "passages must be interpreted by those which speak more plainly." In making this statement, however, he only manifests his ignorance of the passage in question. For why hunt for clarity, unless you confess obscurity in the passage you are examining? But such obscurity is purely subjective. For anyone reading these passages should know what Christ is speaking about. The visual factor of Christ's advent is announced in the clearest language: "Then they shall see." This is amply corroborated by Rev. 1: 7: "Behold, He cometh with clouds; and every eye shall see Him."

It is enough, however, to clear away the discrepancies of any Gnostic interpretation by simply asking, whether or not the darkening of the sun during our Lord's crucifixion was a real event. "And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour. And the sun was darkened, and the vail of the temple was rent in the midst" (Luke 23: 44-45). If by "the sun" is meant the celestial body, then we have sure exegetical grounds for positing a like interpretation of the verses concerning our Lord's Second Coming. For it is shown that this solar eclipse has a doctrinal significance.

Tertullian, speaking of the observation of fasting and prayer until the ninth hour, writes: "And so that 'pressure' must be maintained up to that hour in which the orb--involved from the sixth hour in general darkness--performed for its dead Lord a sorrowful act of duty; so that we too may return to enjoyment when the universe regained its sunshine." (On Fasting, x). Therein he alludes to the exact meaning of the eclipse. As Christ created the heavens, so the heavens mourned at His death. As Christ is Lord of the heavens, so shall the heavens cower when He comes to execute judgment upon the earth. Although not all will accept this view, most will concede that this is the true significance of the "darkening of the sun and the moon." As for "the powers of the heavens being shaken," Christ may be referring to the quailing of those "principalities," those "powers," those "rulers of darkness of this world" (Eph. 6: 12) against which Christians must struggle. These powers were once spoiled by Christ (Col. 2: 15), albeit they remain in commission to the present day.

Why do they still function? We shall follow the school of Lactantius, and suggest that in all events the Lord leaves some elements of evil in the world to test and try His people. For virtue is exercised in the forbearance of evil and the pursuance of good. When God created Adam and placed him in the Garden of Eden, he assigned man to exercise his virtue, inasmuch as fidelity to the Divine image includes the overcoming of temptations. If Adam had eschewed the tree of the knowledge of good and evil, he would have attained the right to partake of the tree of life. Yet, he chose the evil, and lost the good. That, I suppose, may be brought down to an individual level. For man has only two ways set before him in the world. He either chooses the evil, which truly never appears as evil, but is decked out with some elements of passing good; or he eschews the temptations of the forbidden tree, and strives for that alone which leads to eternal life. For the Tree of Life contains good unmixed, in its purest form, the only nourishment for the soul of man. "It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God" (Matt. 4: 4).

Thus, there must be temptations and trials in this present world. And where the trials are taken away, virtue no longer has any field whereon to gain its victories. For virtue is made precious insofar as it is attained with difficulty. If it were made easy for all, it would be nothing commendable. For why must Christians struggle in the world, if not for eternal life? If eternal life were given us now, virtue would be overthrown; for virtue is exercised in the striving after good. But if the good is already held in hand, what more need to strive? Man endowed with eternal life here and now would cease living unto God, and would live unto himself: the very thing man is not permitted, as a subject and citizen of God's city, to do. But God has wisely placed the blessings of eternal life in the world to come; showing us that by despising the things of this temporal life we may attain a better life. Now, if a man fights with robbers and resists violence done to his body, wherefore does he fight? He fights that he may continue to live. But the body fights only those elements that can destroy it. After that they can do no more.

Why, then, must the soul resist evil? What is the reason why a man must fight against evil, pride, greed, lust and all forms of unrighteousness? Surely, that the soul, too, may continue to live: for overcoming the enemies of the soul will ensure its future existence. And the life of the soul is confirmed in the age to come, and not now. Moreover, they who have obeyed God in this present evil world will also enjoy life in the body, being restored in the First Resurrection, when they shall enjoy communion with Christ, and bear rule with Him upon the earth which was the scene of so many trials and hardships. By how much more, then, does good prevail over wickedness! But the field of virtue is trial. And trial demands that there be enemies against which we must battle. The warfare is now, the rewards are in the age to come. Hence there is a reason why our Lord left these principalities and powers in office, as a means of strengthening His elect.

But when Jesus Christ comes back to reign these spiritual enemies shall doubtless be defeated, and locked up in the bottomless pit with Satan himself. Now there are unclean spirits in the world. But in the world to come, they shall be locked up in the deep. Luke gives us strong evidence of this truth when he records the Gadarene devils as imploring that they be not commanded "to go out into the deep." (Luke 8: 31). Matthew records the same devils as crying, "Art thou come hither to destroy us before the time?" (Matt. 8: 29). These Scriptures imply that there is a time coming when all unclean spirits will be sent into the abyss with their leader, Satan. And this can only occur when Antichrist is destroyed and the world reclaimed to God, at the personal advent of Jesus Christ.

Hence those passages in which celestial phenomena are predicted should not be interpreted allegorically or metaphorically, but in their plainest and most natural sense. For they give us clear indications of the signs which shall precede the Lord's coming. These will be a source of consolation to God's people, but of menace to the adversary. Not to mention the great unrest among those forces of spiritual wickedness which ride the air, think of the despair which will overtake the earthly enemies of God. For the "day of the Lord" will not be pleasant to those who despise Jesus Christ.

Hearken to Isaiah: "Howl ye: for the day of the Lord is at hand; it shall come as a destruction from the Almighty. Therefore shall all hands be faint, and every man's heart shall melt; and they shall be afraid; pangs and sorrows shall take hold of them; they shall be in pain as a woman that travaileth: they shall be amazed one at another; their faces shall be as flames. Behold, the day of the Lord cometh, cruel both with wrath and fierce anger, to lay the land desolate: and He shall destroy the sinners out of it. For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine. And I will punish the world for their evil, and the wicked for their iniquity; and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible" (Isaiah 13: 6-11).

Nevertheless, despite the certain fulfillment of these prophecies, the wicked will make one final stand. When they see the day approaching, they will act very quickly. Let us remember by whom the world will be ruled and governed at that time. As all nations will be under the dominion of Antichrist, the military forces of the world will be at his beck and call. Prompted by Satan, these evil world-rulers (Antichrist and his false prophet) will dispatch ambassadors to every nation on earth (Rev. 16: 13-14), commanding them to mobilize their forces to the City of Jerusalem. For the signs in the heavens shall tell them that Christ is coming back. At this point they shall attempt to do everything they can to prevent His coming. With the utmost weapons of mass destruction technology has yet devised, the armed forces shall gather into Jerusalem for the Battle of Armageddon (Rev. 16: 16; 19: 19). But their hope shall perish, they shall be utterly defeated at the coming of Jesus Christ with all His saints.

(Rev. 19: 11) "And I saw heaven opened, and behold, a white horse: and He that sat upon him was called Faithful and True, and in righteousness He doth judge and make war. His eyes were as a flame of fire, and on His head were many crowns; and He had a name written, that no man knew, but He Himself. And He was clothed with a vesture dipped in blood: and His name is called the Word of God. And the armies which were in heaven followed Him upon white horses, clothed in fine linen, white and clean. And out of His mouth goeth a sharp sword, that with it He should smite the nations: and He shall rule them with a rod of iron: and He treadeth the wine-press of the wrath of Almighty God. And He hath on His vesture and on His thigh a name written, KING OF KINGS, AND LORD OF LORDS."

At this time, the nations who oppose the Lord's coming will be beaten in pieces by the mighty power of the Word of God. All their weapons of mass destruction will avail them nothing. There shall be "voices, and thunders, and lightnings" and a "great earthquake" (Rev. 16: 18), and when the Lord stands upon the Mount of Olives, the city will be divided into three parts (Rev. 16: 19; cf. Zech. 14: 4), and Babylon shall come into remembrance before God (Rev. 16: 19). Concerning this Babylon, Isaiah also prophesied its destruction in a parallel passage: "And Babylon, the glory of kingdoms, the beauty of the Chaldees' excellency, shall be as when God overthrew Sodom and Gomorrah" (Isaiah 13: 19).

Admittedly, we are not sure whether "Mystery Babylon" is meant to designate an actual city upon the earth, or the entire assembly of wicked men in general. Preferring the latter view, we bring to mind the words of St. Augustine: "Thus it has come to pass, that though there are very many and great nations all over the earth, whose rites and customs, speech, arms, and dress, are distinguished by marked differences, yet there are no more than two kinds of human society, which we may justly call two cities, according to the language of our Scriptures. The one consists of those who wish to live after the flesh, the other of those who wish to live after the spirit; and when they severally achieve what they wish, they live in peace, each after their kind." (City of God, XIV. i).

Thus, Babylon stands for the earthly city as a whole, whose interests are in direct opposition to the heavenly city-- that is, the church. And this city can be traced as far back as the times of Cain (Gen. 4: 17), however its first major manifestation in world history occurred after the Noachian dispersion (Gen. 11: 1-9). Since then it has existed in a more or less permanent form, just as God's city has always existed in the world alongside it. Both cities, considered as spiritual assemblies, are invisible to the naked eye. But they are real nonetheless. However, as the earthly city now displaces the City of God, so when Jesus Christ comes to reign, establishing the New Jerusalem in glory, the earthly city will be totally displaced and abolished. Then shall Antichrist, the King of Babylon (Isaiah 14: 4), be taken alive with his false prophet and cast into the lake of fire (Rev. 19: 20; cf. Isaiah 14: 15).

Now, as the Lord's coming is implicitly declared to be like lightning, all shall see Him in that day. Great cataclysms and upheavals will rock the world. It will almost seem that the world itself is coming to an end. And, in fact, many areas of the world will probably be renovated completely. There will be a "new heaven and new earth." Our favorite prophet speaks again: "The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again. And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth that are upon the earth. And they shall be gathered together, as prisoners are gathered together in the pit, and shall be shut up in the prison, and after many days they shall be visited. Then the moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign in Mount Zion, and in Jerusalem, and before His ancients gloriously" (Isaiah 24: 19-23).

To be continued...

Reformed Chiliasm (Part 10)

By studying the eschatological writings of the early Fathers, and diligently comparing their several descriptions, it is not impossible to put together something like a composite view of end-time events. In our last article, we discussed the Great Apostasy, briefly touching upon its general character. Now we must discuss the rise of Antichrist. Looking back through a number of early writings, it seems that the church always, from day one, held an expectation that some such personage would arrive on the scene in the last days of the world's history. In recent years, however, the doctrine of Antichrist has been pronounced a fable; and since that time, rationalistic theologians have tried to relegate this mysterious individual to the pages of past history. But it won't do. No person in history has ever matched with the delineations given in Scripture of Antichrist; or, if some parallels be found, the discrepancies are too great to admit of any assent.

One common view among modern Bible-critics is that Nero was the Antichrist. But, there is no trustworthy evidence that Nero's infamous persecution ever extended beyond Rome itself. This alone makes the theory highly unlikely; and only a headstrong enthusiast would maintain it in absence of any proof beyond an assumption. Withal, the persecution of Antichrist is to be waged during the last half-week (i.e., three-and-a-half years) of the present age, which period will close with the coming of Jesus Christ in glory. These data do not match up with the Roman emperor. Nero was never "destroyed with the brightness of the Lord's coming" (2 Thess. 2: 8), nor "taken, and cast alive into the lake of fire" (Rev. 19: 20). In fact, he committed suicide in A.D. 68. Nor did he ever sit in the temple at Jerusalem, boasting himself as God. Obviously, he is not the man we are looking for.

In all events, we must have recourse to the proper fountains, and study the ancient church fathers. For they, leaning back to Apostolic tradition, had greater knowledge of these matters than ourselves. One of the earliest allusions to Antichrist is contained in the Didache, or "Teaching of the Twelve Apostles." In this primitive document, he is referred to as "the world deceiver" (ho kosmoplanos). The full text reads: "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 increaseth, 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." (xvi. 3-5). This prediction certainly approximates more closely to the truth. That Antichrist is to exercise his power over the entire world, is evident from various passages of Scripture.

But who is he? From whence does he come? What are his origins? Is he a man, as many believe?--or the devil incarnate? We shall discuss these matters to the best of our ability. Nearly all orthodox writers describe his advent as occurring at a time of great worldwide discord and calamity. We've already seen how the Apostasy creates conditions favorable for a shattering of worldwide peace, and that numerous wars and rumors of wars must first take place before Antichrist comes on the scene. The Apostasy will pave the way for his appearance. Lest we be carried away by conjecture, however, let us study the visions and interpretations of the prophet Daniel. For his accounts are the best starting-point for learning of the times of Antichrist.

We'll remember King Nebuchadnezzar's vision, wherein he saw the great image depicting the prominent world kingdoms from his time to Christ's coming in glory. Daniel says: "Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image's head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, his legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshing-floors. And the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth" (Dan. 2: 31-35).

Daniel then gives us the exposition. He tells Nebuchadnezzar: "Thou art this head of gold. And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron breaketh all these, shall it break in pieces and bruise. And whereas thou sawest the feet and toes, part of potters' clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. And as the toes of the feet were part of iron and part of clay, so the kingdom shall be partly strong, and partly broken. And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay. And in the days of these kings, shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever" (Dan. 2: 38-44).

While Daniel does not identify the successive kingdoms by name, he nonetheless gives an accurate account of those mighty nations that would follow Babylon in dominion of the world. Most commentators agree that the head of gold represents Babylon; the breast and arms, the Medes and Persians; the belly and thighs of brass, the Grecians; while the legs of iron stand for the Roman empire. When we come to feet of iron and clay, however, opinions are divided. Some early expositors believe that the feet represent the Roman empire at its very close. Thus from the beginning there was a strong tradition that Christ would come at the dissolution of the Roman Empire. But, if we look carefully at Daniel's interpretation, we'll perceive that Daniel only attributes the quality of strength to the iron of the feet. Thus, if the legs represent the Romans, the feet must partake of the power of that empire. This does not necessarily argue for the identity of the legs and the feet. At any rate, Daniel's vision of the great stone breaking the image to pieces predicts a time when human governments will be brought to nothing by the Kingdom of Christ.

The feet, then, must represent the last kingdom which shall bear rule over all the world before Christ returns. It shall be one empire divided into ten nations. Interestingly, Hippolytus identifies these ten nations as democracies. If we take his view, it is quite reasonable to assume that the ten nations will be held together by the strength of a Rome-like administration. Howbeit, because of the wide intermixture of various ethnic and cultural classes (represented by the clay) it shall not cleave together. That is, there will be no common interest among the several toes. This I think is the best, or at least the most credible, exposition of Daniel's vision. Of course, we cannot be absolutely certain. But one thing is sure. The world must first be re-organized into ten nations, ere Daniel's prophecy of the feet can be fulfilled. How will this take place? Who knows. Perhaps this preliminary division of the world will be preceded by a Third World War, or some such upheaval so great as to break down the structures of national governments. It is too early to tell.

However, this division will clear the way for Antichrist. And it is here that we must refer to Daniel's vision of the four beasts, which in many particulars lines up with his vision of the great image. In Daniel 7: 3-8, the prophet sees four beasts rising out of the ground. The first is like a lion, having eagles wings. This has been identified as the Babylonian empire. After this arises another beast, like a bear. This was the Persian empire. Then Daniel sees a third beast, like unto a leopard, with four wings. This can be none other than the Grecian power, which after Alexander the Great's death was partitioned into four empires. Following the leopard Daniel sees a fourth beast, "dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. And I considered the horns, and behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and behold, in this horn were eyes like the eyes of man, and a mouth speaking great things" (Dan. 7: 7-8).

Almost all the early commentators agree that the ten horns of the fourth beast parallel the ten toes of the image, while the "little horn" represents Antichrist. Hippolytus, harmonizing Daniel's visions, writes: "As these things, then, are destined to come to pass, and as the toes of the image turn out to be democracies, and the ten horns of the beast are distributed among ten kings, let us look at what is before us more carefully, and scan, as it were, with open eye. The 'golden head' of the image is identical with the 'lioness,' by which the Babylonians were represented. 'The golden shoulders and arms of silver' are the same with the 'bear,' by which the Persians and Medes are meant. 'The belly and thighs of brass' are the 'leopard,' by which the Greeks who ruled from Alexander onwards are intended. The 'legs of iron' are the 'dreadful and terrible beast,' by which the Romans who now hold the empire are meant. The 'toes of clay and iron' are the 'ten horns' which are to be. The 'one other little horn' springing up in their midst is the 'antichrist.' The stone that 'smites the image and breaks it in pieces,' and that fills the whole earth, is Christ, who comes from heaven and brings judgment on the world." (Fragments from Commentaries, II. iii).

With the sole exception of his identification of the fourth beast as the Roman empire, I agree on the whole with Hippolytus' interpretation. If we concede, then, that the little horn represents the Antichrist, it will be a relatively simple matter to form some notion of end-time events. Firstly, the world must be divided into ten nations. Then, Antichrist shall arise as a great political leader. He shall subdue and conquer three of the nations, and will probably be constituted the head of the entire confederacy. But, we are going too far. We must back up a little and try, if we can, to get some idea of the personal character of this Antichrist. From whence does he arise? Is he a Jew or a Gentile? Interestingly, this latter question seems to be a hot topic of debate among students of prophecy. Some are for maintaining his Jewish origins, whilst others proclaim him to be of pure Gentile extraction. What do we think?

The opinion of the early church was that Antichrist would arise from among the Jews, and be hailed as their Messiah. Moreover, it was believed that he would draw his lineage from the tribe of Dan. The evidence in support of this view is fetched mainly from Jeremiah 8: 16, where the prophet writes: "The snorting of his horses was heard from Dan; the whole land trembled at the sound of the neighing of his strong ones: for they have come, and have devoured the land, and all that is in it; the city, and those that dwell therein." Another proof-text is Gen. 49: 16-17: "Dan shall judge his people, as one of the tribes of Israel. Dan shall be a serpent by the way, an adder in the path, that biteth the horse-heels, so that his rider shall fall backward." Then, too, there is the likening of Dan to a lion, in imitation of the true Lion, Christ. Moses writes: "Dan is a lion's whelp: he shall leap from Bashan" (Deut. 33: 22). Thus, there is strong support for the view that Antichrist will rise from among the Jews, and constitute himself as their leader.

Moreover, it is likely that he is the one who shall rebuild the temple at Jerusalem. For his crowing act of iniquity will be to sit in the temple of God and demand divine worship (2 Thess. 2: 4; cf. Isa. 14: 13-14). But, we ask, when shall these events take place? It is evident that they shall be fulfilled in the last half-week of the world's history. That is, when the first half of Daniel's 70th week has expired, Antichrist shall arise and deceive all mankind. He shall function for three years and six months, after which he will be brought to nothing. The first half of the week will be taken up by the two witnesses, Enoch and Elijah, who shall preach the Gospel unto all nations, exhorting men to turn from their iniquities and embrace the way of life. These matters are related more fully in John's Apocalypse, and may be verified by comparing Rev. 11: 1-7 with Rev. 13: 1-7.

Again, hearken to Hippolytus: "Thus, then, does the prophet [Daniel] set forth these things concerning Antichrist, who shall be shameless, a war-maker, and despot, who, exalting himself above all kings and above every God, shall build the city of Jerusalem and restore the sanctuary. Him the impious shall worship as God, and will bend to him the knee, thinking him to be Christ. He shall cut off the two witnesses and forerunners of Christ, who proclaim his glorious kingdom from heaven, as it is said: 'And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.' As also it was announced to Daniel: 'And one week shall confirm a covenant with many; and in the midst of the week it shall be that the sacrifice and oblation shall be removed'--that the one week might be shown to be divided into two. The two witnesses, then, shall preach three years and a half; and Antichrist shall make war upon the saints during the rest of the week, and desolate the world, that what is written may be fulfilled: 'And they shall make the abomination of desolation for a thousand two hundred and ninety days.'" (Fragments from Commentaries, II. xxxix).

This gives us a tolerably clear picture of what shall occur during the last seven years of the world's history; that is, prior to Christ's coming in glory to establish His throne among us, and to rebuke iniquity. And our Lord Himself, in His Olivet Discourse, foretells all the events which shall lead up to His coming. As related in our last article, the Apostasy must first break out. Although we feel that the beginnings of the Apostasy have arrived, we have not yet seen the persecutions and betrayals (Matt. 24: 9-10) that shall follow in its wake. Only a calamitous state of the world could give rise to such conditions as pave the way for these tragic events. And what more likely than that a Third World War should occur to shatter the comity of nations? We believe that such an event is not unreasonable, considering the perturbed state of present-day politics. And that two such wars have already occurred, do not render it improbable that a repeat event, on a larger and more disastrous scale, may become a reality. And then only will the long-contested Apocalyptic imagery have its true fulfillment.

To be continued...

Reformed Chiliasm (Part 8)

And so, when Jesus Christ comes to Mount Zion to establish His glorious reign over all the earth, there will be a "regeneration," and "times of refreshing from the presence (not absence) of the Lord" (Acts 3: 19). Satan will be cast into the bottomless pit and a seal set over him, that the nations may no longer be deceived. The resurrected saints and martyrs will awake from the dust, and be judged. The land of Canaan will be restored, and the promise made to Abraham and his seed fulfilled to the very letter. Moreover, when the glorious reign commences, the world will know peace as it has never known before. Indeed, many men have often longed for "peace on earth, good will toward men" (Luke 2: 14). But, in its broadest meaning, such will never be possible until the Prince of Peace takes up his abode with us. To these events we look forward.

Let us now discuss the exact conditions that will prevail on earth during the Millennium. In our last article, we talked of the living waters, and of the immense healing properties they contain. Wherever the waters shall come, life will be restored. It is only natural that the Creator of all life should bring life more abundantly when He establishes His presence among us. And such will be needful. There is evidence in the word of God that during the times of Antichrist the world will be overrun by sin and wickedness. The land itself, in many quarters of the globe, will be devastated by warfare and industrial pollution. The prophet Joel speaks of wide-scale famine, and failure in agriculture. Isaiah corroborates this when he writes: "The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate: therefore the inhabitants of the earth are burned, and few men left" (Isaiah 24: 5-6).

The prophet gives us just a peek into what the world's condition will become under Antichrist. And anyone who has followed ecological affairs may see how these visions can easily become a reality. It will be quite possible for one given power "over all kindreds, and tongues, and nations" (Rev. 13: 7) to harness the world's resources in a manner that substantially results in its destruction and defilement. And Isaiah seems to allude to this when he writes: "Is this the man that made the earth to tremble, that did shake kingdoms: that made the world as a wilderness, and destroyed the cities thereof: that opened not the house of his prisoners?" (Isaiah 14: 16-17).

Lactantius, that great Chiliast, writes of the general state of the world in the time of Antichrist: "Cities shall be utterly overthrown, and shall perish; not only by fire and the sword, but also by continual earthquakes and overflowings of waters, and by frequent diseases and repeated famines. For the atmosphere will be tainted, and become corrupt and pestilential--at one time by unseasonable rains, at another by barren drought, now by colds, and now by excessive heats. Nor will the earth give its fruit to man: no field, or tree, or vine will produce anything; but after they have given the greatest hope in the blossom, they will fail in the fruit. Fountains also shall be dried up, together with the rivers; so that there shall not be a sufficient supply for drinking; and waters shall be changed into blood and bitterness." (Divine Institutes, VII. xvi.).

Thus, when Jesus Christ comes, He will effect a great salvation in the administration of the world; and the defilement of the world will be washed away. The kingdom of the lawless one will be brought to nothing, and the "kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High" (Dan. 7: 27). Then "all peoples and languages and nations" shall serve Christ (Dan. 7: 14).

When Jesus Christ returns to the Mount of Olives, the living waters will break forth and will bring health and healing to the world. And life will flourish where death previously prevailed. Paul seems to refer to this great event, when he writes: "For the earnest expectation of the creature waiteth for the manifestation of the the Sons of God" (Romans 8: 19). That is, the whole creation waits for the time when Christ shall be "revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ" (2 Thess. 1: 7-8). It awaits this time with longing, for then shall the world be released from vanity and the bondage of corruption. We take this to mean that all created beings will share in and enjoy the blessedness of Christ's Millennial reign.

For what is signified by the term 'creature?' Certainly St. Chrysostom had it correct when he wrote: "Now, what is this creation? Not thyself alone, but that which is thy inferior, and partaketh not of reason or sense, this too shall be a sharer in thy blessings. For 'it shall be freed, 'he says, 'from the bondage of corruption,' that is, shall no longer be corruptible, but shall go along with the beauty given to thy body; just as when this became corruptible, that became corruptible also; so now it is made incorruptible, that also shall follow it too." (On Romans, Hom. xiv.). Thus, all the creation over which Adam was placed shall become a partaker in the glorious liberty of the children of God (Rom. 8: 21). The whole created world shall partake of the rich blessings which flow from the city of Jerusalem, because of the mercy and beneficence of its Great King. And this is doubtless to what certain Scriptures relate when they speak of lions and lambs dwelling together in peace.

(Isaiah 11: 6-8) "The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the suckling child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice's den."

(Isaiah 65: 25) "The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent's meat. They shall not hurt and destroy in all my holy mountain, saith the Lord."

(Hosea 2: 18) "And in that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and will make them to lie down safely."

These blessings relate more particularly to the land of Israel, but they shall also extend throughout the entire world. And let no man allegorize these passages, for the blessings will be real and substantial. Irenaeus writes: "I am quite aware that some persons endeavor to refer these words to the case of savage men, both of different nations and various habits, who come to believe, and when they have believed, act in harmony with the righteous. But although this is true now with regard to some men coming from various nations to the harmony of the faith, nevertheless, in the resurrection of the just the words shall also apply to those animals mentioned. For God is rich in all things. And it is right that when the creature is restored, all the animals should obey and be in subjection to man, and revert to the food originally given by God (for they had been originally subjected in obedience to Adam), that is, the productions of the earth." (Against Heresies, V. xxxiii. 4).

As St. Chysostom implies, not only the animals themselves, but also that which neither partakes of reason nor sense, will rejoice in Christ's presence. For He is the Creator of all things. Indeed, there are many passages in Scripture which speak of the trees shouting for joy, and the gladdening of the everlasting hills. Although such verses may be taken allegorically, and almost generally always are, we believe that there shall be a real fulfillment when Christ comes to reign. Of course, we are not implying that trees will literally clap their hands or shout for joy, but that there shall be a universal acclamation among all created things, to such extent that the trees shall seem to sing praises unto God. Whereas even now the whole creation groans under the burden of sin and corruption, it will be delivered with joy when the Sons of God appear.

(Psalm 96: 11-12) "Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fullness thereof. Let the field be joyful, and all that is therein; then shall all the trees of the wood rejoice."

(Psalm 98: 7-9) "Let the sea roar, and all the fullness thereof; the world, and they that dwell therein. Let the floods clap their hands: let the hills be joyful together before the Lord; for He cometh to judge the earth; with righteousness shall He judge the world, and the people with equity."

(Isaiah 35: 1) "The wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose. It shall blossom abundantly, and rejoice, even with joy and singing: the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the Lord, and the excellency of our God."

(Isaiah 55: 12-13) "For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands. Instead of the thorn shall come up the fir-tree, and instead of the brier shall come up the myrtle-tree: and it shall be to the Lord for a name, for an everlasting sign that shall not be cut off."

As we learn from Isaiah, the coming of Christ will result in a flourishing of life, of fruits and flowers and all pleasant trees. The creation, which once was cursed under the first Adam, shall be renewed and restored under the Second Adam; and after the Millennium, shall be made perpetual and eternal. "For as the new heavens and new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain" (Isaiah 66: 22). Hence, the nations which are saved will forever dwell with Christ in the new heavens and the new earth. But the beginning and commencement of these blessings is the Millennium. For it is according to the mercy of Christ that all men be given a chance to enter into eternal salvation. And the incentive will be great when they see the blessings that He brings to the renewed earth. For the goodness of God leadeth men to repentance (Romans 2: 4).

But our words are not sufficient to describe the wondrous changes that shall take place when Christ returns. We'll let Lactantius speak for us: "Then that brilliant darkness will be taken away from the world with which the heaven shall be overspread and darkened, and the moon will receive the brightness of the sun, nor will it be further diminished: but the sun will become seven times brighter than it now is; and the earth will open its fruitfulness, and bring forth most abundant fruits of its own accord; the rocky mountains shall drop with honey; streams of wine shall run down, and rivers flow with milk: in short, the world itself shall rejoice, and all nature exult, being rescued and set free from the dominion of evil and impiety, and guilt and error. Throughout this time beasts shall not be nourished by blood, nor birds by prey; but all things will be peaceful and tranquil." (Divine Institutes, VII. xxiv).

And thus will be the condition of the world during the Millennium. Naturally, it is needless to say that all of these things are yet future. And although men water down God's promises, Christ shall fulfill everything to the very letter. Wherefore He expressly affirms, "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill. For verily I say unto you, till Heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled" (Matt. 5: 17-18). That both the law and the prophets are comprehended in this promise can be seen by anyone who reads. Of course, we admit that there is still a way to go before the "heaven and earth pass away." And there is an intervening period between now and then, which the saints call the Millennium. We have not yet attained to that blessedness, but await its fulfillment as we look to the things above, where Christ sitteth at the right hand of God.

To be continued...

Reformed Chiliasm (Part 3)

In my last two articles, I have shown that there will be a personal reign of Christ upon the earth; and that this reign constitutes what is known as the Millennium. I realize quite well that some of my friends and correspondents of past months will be surprised that I have taken this position. But, as explained previously, it is not really a new position at all, but an old one. It is not one that I never held before, but the faith in which I was baptized. Moreover, it is not my own teaching, but that of the Word of God itself. It is my business to simply follow what the Bible teaches.

Most of the lack of credibility in a future Millennium has arisen, I think, from allegorical methods of interpretation. Not only are such theories unsound, however, but they are potentially dangerous. From a Preteristic angle, there is nothing in God's word that is plainly spoken or written. Every word has a secret cryptographical meaning, which only certain individuals can unlock. It is maintained that Christ spoke often in parables. Therefore, His words must have a hidden and mysterious sense. So the allegorists would have us to believe. However, they cannot see that, while Christ did often speak in parables to disguise His teachings from the religious hypocrites of His day, this only determines that His words were plainly spoken. For if His words were enigmatical, what need was there to speak in parables? It would have been enough simply to have spoken, and then to have disclosed the true meaning to the disciples. But that He spoke in parables gives us to know that His teachings were plainly understood.

Moreover, when Christ was questioned by Caiaphas, He said: "I spake openly to the world: I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing" (John 18: 20). Then He says: "Why askest thou me? Ask them which heard me, what I have said unto them: Behold, they know what I have said" (John 18: 21). Would Christ have referred the High Priest to His hearers if He spoke in riddles? For in that case, He only practiced a deception upon the High Priest. But Christ and His Father are One; He cannot lie. He is all light, and there is no darkness in Him. Thus, when He refers Caiaphas to His hearers, He does so in good faith.

Obviously, many of our Lord's teachings were spoken in parables for a reason. And that because His passion was not yet fulfilled. Christ's sacrifice was hidden from Satan, that it might not be frustrated. And so until Christ was delivered up, many of His teachings were spoken in parables. But the meaning of these parables is disclosed in the New Testament; which proves that Christ's purpose was not to mystify, but to enlighten us. For what good will the preaching of the Gospel do if the sense of words is unknown? For "faith cometh by hearing, and hearing by the word of God" (Romans 10: 17).

It seems the allegorists have gone and split themselves upon the rock of Gnosticism. For they use the very methods that early heretics utilized in attacking and subverting the truth. In looking for hidden meanings, they've only destroyed the theology of the New Testament, and even worked unbelief in themselves. Those who have become shell-hardened over process of time are now perfectly unable to believe anything that we speak or write-- be the proofs presented never so plainly by us. Their error comes from destroying the meaning of language. Wherefore, Paul warns us against "doting about questions and strifes of words" (1 Tim. 6: 4)-- the very fault of the allegorists, who succeed in wresting the Scriptures to their own destruction.

However, anyone who agrees with the meaning of language, and reads the Bible according its plain and natural sense, will discern that there shall be a rule of Jesus Christ upon this very earth, and that this rule constitutes the Millennial reign. A learned Bible critic once implied that Pauline eschatology differs from Joahannine eschatology; that whereas Paul speaks of the resurrection of the righteous and the wicked as being contemporaneous, John inserts a thousand year reign of the righteous between the two resurrections. We are not sure that this statement is correct. For while Paul sometimes places the two resurrections at the same point in time, he also makes allowance for a personal reign of Jesus Christ and His saints.

(1 Cor. 6: 2-3) "Do ye not know that the saints shall judge the world? And if the world shall be judged by you, are ye unworthy to judge in the smallest matters? Know ye not that we shall judge angels? How much more, things that pertain to this life?"

It is manifest that Paul here refers to the Millennial reign. But will this reign occur in heaven, or on earth? Certainly on earth. For he elsewhere writes that, "The earnest expectation of the creature waiteth for the manifestation of the Sons of God" (Rom. 8: 19); looking forward to the time when Christ will come with all His saints to rule the world, when the earth shall be restored to righteousness and peace. And it is to this personal reign of Christ that Isaiah referred when he wrote: "And He shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plough-shares, and their spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they learn war anymore" (Isaiah 2: 4). As I wrote in my last article, it is impossible to interpret this passage as relating to Christ's present Mediatorial kingdom. It must and can only be referred to the Millennial kingdom.

And Paul speaks of both "reigning with Christ" and attaining unto "out-resurrection of the dead" (Phil. 3: 11). The early church always understood this 'exanastasis ton nekron' to be synonymous with the "resurrection of the just," which occurs at the commencement of the Millennium. The resurrected saints will then with Christ bear rule over the world. Lactantius writes: "They who shall be alive in their bodies [i.e., the nations] shall not die, but during those thousand years shall produce an infinite multitude, and their offspring shall be holy, and beloved of God; but they who shall be raised from the dead shall preside over the living as judges." (Divine Institutes, VII. xxiv). This certainly fulfills Paul's prediction that "the saints shall judge the world;" and accords with John's vision of the Millennial reign: "And I saw thrones, and they sat upon them, and judgment was given unto them" (Rev. 20: 4).

And really, if we look at the general tenor of Revelation, it is no secret that the saints are to rule upon the earth. For Christ has promised: "He that overcometh, and keepeth my works unto the end, to him will I give power over the nations. And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers" (Rev. 26-27). And again, when recording the visions that would take place "hereafter" (Rev. 4: 1), John sees the thrones set up in heaven, and the saints singing a new song, saying: "Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation: And hast made us unto our God kings and priests: and we shall reign on the earth" (Rev. 5: 9-10). This can refer to no other reign than that described in Rev. 20: 4.

But we do not, like others, interpret this reign to be either harsh or tyrannical, but a rule of righteousness and peace. It will be the inculcation of Gospel precepts among all men. For Christ loves mankind and wishes all men to be saved. And He desires our good and our well-being. But knowing the perversity of the human heart, and the resistance of most men toward all forms of Divine government, He has ordained a time when human dominion will be brought to nothing and superseded by Divine rule. And this is what Daniel's vision relates, in which he saw the great stone cut out without hands which smote the feet of the image and brought it to nothing (Daniel 2: 34). At this time the seventh angel shall sound, and great voices in heaven will shout: "The kingdoms of this world are become the kingdoms of our Lord, and of His Christ; and He shall reign for ever and ever" (Rev. 11: 15).

Once again, where shall this rule take place? If it takes place in heaven, then the saints will not in any manner be allowed reign on earth, nor to exercise power over the nations. But if it takes place on earth, then all the Messianic prophecies harmonize in a wonderful manner; and not allegorically either, but truly, and in accordance with the Word of God. And when we look to John's vision of the New Jerusalem coming down to earth, we cannot entertain any other notion than that the rule must take place here, on earth. For John sees the New Jerusalem coming down to us (Rev. 21: 2). Whereas if the reign were heavenly, we should rather expect to be seen ascending to Him. But Paul, while he speaks of "sitting together in heavenly places" (Eph. 2: 6), only uses this language because Christ is now seated at the right hand of the Father. Thus as we maintain spiritual communion with Him, we are where He is (cf. Col. 3: 1-2). But when our Lord returns to establish His reign among us, the heavenly city will descend to earth. For in Jerusalem the Lord will dwell, to administer His reign over all mankind. And all the saints will reign with Him.

Commodian writes: "From heaven will descend the city in the first resurrection; this is what we may tell of such a celestial fabric. We shall arise again to Him, who have been devoted to Him. And they shall be incorruptible, even already living without death. And neither will there be any grief nor any groaning in that city. They shall come also who overcame cruel martyrdom under Antichrist, and they themselves live for the whole time, and receive blessings because they have suffered evil things; and they themselves marrying, beget for a thousand years. There are prepared all the revenues of the earth, because the earth renewed without end pours forth abundantly. Therein are no rains; no cold comes into the golden camp; No sieges as now, nor rapines, nor does that city crave the light of a lamp. It shines from its Founder. Moreover, Him it obeys; in breadth 12,000 furlongs, and length and depth. It levels its foundations in the earth, but it raises its head to heaven. In the city before the doors, moreover, sun and moon shall shine; he who is evil is hedged up in torment, for the sake of the nourishment of the righteous. But from the thousand years God will destroy all those evils." (Instructions, xliv).

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Nevertheless, during this period Jerusalem will be the glory of all nations, and the fame of Christ's equity shall be spread far and wide. When the Lord establishes His city in the midst of the earth, all nations shall flow unto it from all quarters, to worship the Lord and to keep the feast of tabernacles (Zech. 14: 16).

And we find a parallel between the New Jerusalem described by John, and the temple seen by Ezekiel. Make no mistake, they are one and the same. And yet certain extreme Chiliasts (those known as "Dispensationalists") would infer from Ezekiel's vision the re-institution of the temple sacrifices, which they fetch from passages such as Ezek. 43: 18-27, and similar Scriptures which imply that sacrifices will be set up when Christ comes to reign. Which thing will never be, inasmuch as all sacrifices have been done away by Christ.

For what the Dispensationalists fail to see is that when Ezekiel's prophecy issued forth, Christ had not yet come to offer a final atonement for sin. And so in Ezekiel's vision the Mosaic statutes and sacrifices are described as being in effect in the administration of the Third Temple. But these statutes, which include not only sacrifices, but "new moons and sabbaths" (Ezek. 46: 3) are described by Paul as "a shadow of things to come; but the body is of Christ" (Col. 2: 17). Hence, Ezekiel was still looking forward to Christ's first advent, at which time the temple sacrifices were abolished. Now, wherefore in John's city is there seen no temple? (Rev. 21: 2). Because when Christ comes to reign in person all the ordinances will be fulfilled and summed up in Himself. Once the substance has arrived, the shadows are of no avail.

To be continued...

Chiliasm Defended (Part 1)

It is no misstatement to say that Chiliasm lies at the core of Christian eschatology. Even among its staunchest adversaries, its antiquity is unquestioned.  Although Chiliasm has had ups and downs throughout the centuries, and while it has sometimes even been branded as heresy, a large majority of the saints recognize that it alone properly explains and interprets the Messianic promises in language that "little children" would understand. That Chiliasm was the faith of men such as Irenaeus, Tertullian, Lactantius, Commodian, and others influential in the early church, tells us that it is compatible with the orthodox faith. It also claims a spiritual power that it is conspicuously absent from A-Millennial and Post-Millennial systems. "For the kingdom of God is not in word, but in power" (1 Cor. 4: 20). 

   This series will be aimed at defending the doctrines of Chiliasm from a Biblical as well as historical perspective. It will take into account advances made in prophetic studies since the Reformation --  not discounting, of course, the voice of the ancient church.  It is my frank opinion that in the first three centuries of Christianity will be found the purest expression of the faith.  These papers will therefore reflect that assumption.  At the same time, I intend to adhere closely to the Protestant doctrine of "Sola Scriptura."  The result will be a well-balanced study of eschatology, and one which I pray the Lord will use to encourage, strengthen, and bless others.

Notwithstanding, when one takes a panoramic view of church history, he/she will find that few doctrines have been more bitterly assailed than have Chiliasm.  One would think that it were calculated solely to arouse the enmity in men's hearts; whereas the intent of its foremost teachers has been aimed at promoting the three Christian graces: faith, hope, and charity (1 Cor. 13: 13).  Yet when we realize the spiritual nature of warfare in which Christians have in all ages engaged for their Lord, such opposition becomes deveiled of mystery.  In fact, its existence seems at times the most natural thing in the world.

Much of the enmity against Chiliasm arises from allegorical interpretations of Scripture. Though it a fixed law of interpretation that the literal must always govern the figurative (and not vice versa), some have not found it so.  The allegorical method was highly favored by Origen, and was admired and taken up by his disciples. Even Methodius of Olympus, Origen's earliest known opponent, followed his methods of spiritualizing nearly every passage he got his hands on. While Methodius himself leaned towards a Chiliastic view, after reading his writings one must concede that it is very difficult to maintain a Pre-Millennial position when one allows for such indiscriminate allegorizing of the prophetic Scriptures. It is at least highly difficult to prove anything with any degree of clearness or precision. And so Chiliasm seldom if ever survives in a non-literal hermeneutical environment.

Let us note that it was not a practice of the early church to allegorize the Scriptures. Tertullian freely admitted that some of the prophecies could be taken allegorically, but that this was an exception rather than a rule. Irenaeus had already shown that allegorical interpretations will often plunge one into serious hermeneutical problems. One must really ask whether the allegorizing of Scripture is even permissible, when we see every day the kind of damage it does to one's understanding of the Bible, and the stumbling-blocks it places before "him that is weak in the faith" (Romans 14: 1).  In many cases, those who invent newfangled theologies rely on allegorical interpretations because the meaning of the words must first be changed in order to promote their views. With all this nonsense going on, it would seem that allegorizing has a direct linkage to heretical theorizing. Let us beware of such methods; or, at the least, let us investigate to see whether they are sound to begin with.

Although various forms of Chiliasm survived into the Post-Nicene era, it was St. Augustine who put an effectual halt to its further growth. In his work The City of God, he claimed that the Millennium represents the spiritual reign of Christ's people "during the entire duration of this world" (XX. vii). It has been rumored by many, that Augustine's theology capitulated before the altar of political expediency; and so a spiritual ongoing kingdom craftily replaced a literal one headed by Christ in person.  Obviously such a view could only spring from the rampant spiritualizing of the Scriptures. For it is evident in the Word of God that the Millennial reign must occur after antichrist was thrown into the lake of fire (Rev. 19: 20-21; 20: 4). Also, the reign is continually promised as a future event:

(Matt. 19: 28) "Verily I say unto you, that ye which have followed me in the regeneration when the Son of Man will sit on the throne of His glory, ye also shall sit upon twelve thrones judging the twelve tribes of Israel."

(Rev. 2: 26 ff.) "And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations."

(Rev. 5: 10) "And hast made us unto our God kings and priests: and we shall reign on the earth."

(Rev. 20: 6) "Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years."

A simple glance at the above verses will tell us that the "First Resurrection" can not occur in the celestial realms, but on earth. For both priesthood and kingship belong to the earthly realm.  As a king rules over living men in the flesh, so the priest intercedes between living men and God.  To say that anyone can fill this dual role prior to the second advent of Christ is to trifle with the Scriptures.  When writing to the Corinthian saints, Paul emphatically stated that neither he nor they were reigning as kings (1 Cor. 4: 8).  This is sufficient to refute A-Millennialism.

There is no way one can spiritualize or allegorize the passages listed above. For Christ has clearly told His disciples that "The meek shall inherit the earth" (Matt. 5: 5). The earth is not a super-celestial inheritance.  To Abraham was given the promise of inheriting the world (Gr. kosmos), and all all true children of Abraham will partake of conjoint sovereignty with Christ when He returns from heaven.  See Romans 4: 13.  The prophet David places the earthly allotment in connection with the destruction of the wicked (Psalm 37: 9, 11). Our belief is that when the wicked are consumed, the kingdom will be consummated.  Paul intimates as much in 2 Thessalonians 2: 7-10. 

It is my intention in these papers to show how passages speaking of the Messianic kingdom will be fulfilled during the Millennium, and also to confute the false views that have sprung up within, or in opposition to, Chiliastic theology.

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Now, as we begin these studies, let me draw your attention to what I call the "diurnal typology." For this is really the true starting point for bringing forward Pre-Millennial truths.

Through my studies of the Scriptures, I have found that the seven days of the creative week are actually typical of a larger redemptive week. I have already related in previous articles, that when Adam sinned on the sixth day, he frustrated what would have been a perfect Sabbath, which had to be postponed to a future time. The true sabbath was therefore moved to the last day of the redemptive week.  Paul alludes to this in his letter to Hebrews, saying: "There remaineth therefore, a sabbath-keeping (Gr. sabbatismos) to the people of God" (Hebrews 4: 9).

But how was the perfection of the original sabbath frustrated?   God told Adam that in the day he ate of the fruit of the forbidden tree, he would surely die (Gen. 2: 17). The punishment was carried out on that same day; yet it fell on a substitute -- most likely a "lamb without blemish."  This slain animal typified the redemptive work which would be wrought in Christ, Who is called the "lamb slain from the foundation of the world" (Revelation 13: 8). The skins wherewith our first parents were clothed (Gen. 3: 21) sets forth the doctrine of imputed righteousness, which Adam and Eve must have received before leaving the Garden. 

 After their exile, Adam lived to be nine-hundred and thirty years old (Gen. 5: 5). That is exactly one thousand minus seventy. Moses states that seventy signifies the years of man's life (Psalm 90:10). But a day of the Lord is a thousand years (Psalm 90: 4; 2 Peter 3: 8). Thus, Adam truly died during the first day; for he was deprived of the number of his years in the midst of the day he ate of the fruit.  But it was the first redemptive day.  Wherefore we conclude that on the day the innocent lamb was slain, the redemptive week began.  The seventh day is the Millennium, whereas the eighth will bring in the eternal economy.

Now, Christ died for our sins after four thousand years had passed. But since Christ was crucified on Friday (sixth day), it is not likely that His death has any correspondence to the redemptive days. At any rate, since days are reckoned from evening unto morning (Gen. 1: 5), the coming of Christ marks the evening of the fourth day and the beginning of the fifth. This leaves two redemptive days of 1000 years each, until the expiration of the "present evil age" (Gal. 1: 4) and the inauguration of the Millennium.  But if we would undertake a chronological reckoning, we are not at all sure where to mark the actual expiration of the four thousandth year. In this we need help from orthodox Bible scholars.

There are two theories of chronology which may be accepted. Usher's chronology would make the fourth day end in 4 B.C. Whereas John Lightfoot's reckoning makes the fourth day to end around A.D. 68. What does this prove? Well, if we harmonize the two reckonings it shows that sometime between Christ's birth and the destruction of Jerusalem the fourth day elapsed and the fifth day began. Since that time approximately two thousand years have passed. That means that sometime within the present century, the sixth day will expire, and the seventh will begin. What does all this mean?

Let us recall that the seventh day is the missing Sabbath, which was frustrated by Adam's fall.  It must be clear to the most casual observer, that if six thousand years have not already elapsed, then the redemptive Sabbath is still future. It is my firm conviction that the redemptive "sabbatismos" is described in Rev. 20: 1-6. In other words, the seventh day is what Christians call the Millennium. This period shall last 1000 years, during which Christ and His overcoming saints will rule all nations with a rod of iron. This will be the fulfillment, or rather perfection, of the original Sabbath which was originally frustrated by Adam's sin. It will be made perfect by the Second Adam.  It takes place on earth; for as the kingdom was forfeited on earth, so it must be consummated thereupon.

Adam lost Christ's presence on earth, physically --  and not in any mere spiritual sense. When he left the Garden of Eden, he believed the Gospel, and called his wife's name Eve (Heb. Chavvah), which signifies "Lifespring;" for from her should Messiah be born. Adam later taught his sons to sacrifice, indicating that he was the first priest of Jehovah.  Else it is uncertain as to how, when, or where Cain and Abel learned to bring their offerings unto God. It is also possible that Adam kept the Sabbath after his eviction from Eden, as a pledge of Christ's future kingdom on earth; though it should pointed out that by the time the law was given to Israel on Mount Sinai, the sabbath as an institution of redemptive significance had become forgotten among men (see Nehemiah 9: 14).   

It is natural to suppose that as true worship was gradually eclipsed by idolatry, the keeping of the sabbath became obsolote.  Jehovah restored the true religion when he called Israel out of bondage; and from thenceforth began the institutition of those types, both sacrificial and prophetical, which would find their consummation in the Millennial day of rest.  Thus, it is fair to conclude that the Sabbath looks forward to the Seventh day on earth, to the restoration of Christ's presence among us (cf. Acts 3: 19-21), in which He shall be rule and reign in His physical person.

(Psalm 22: 27) "All the ends of the world shall remember and turn unto the Lord: and all the kindreds of the nations shall worship before thee. For the kingdom is the Lord's: and He is the governor among the nations."

(Psalm 86: 9) "All nations whom thou hast made shall come and worship before Thee, O Lord; and shall glorify thy name."

(Zech. 14: 9) "And the Lord shall be king over all the earth: in that day there shall be one Lord, and His name one."

Again, these verses cannot be allegorized, nor can they be relegated to any present hypothetical reign, such as A-Millennialists would have us to believe.  The verses will be literally fulfilled. Our Lord speaks in His parable of going to receive a kingdom, and then returning (Luke 19: 12 ff.). Hence if the kingdom He received is a universal kingdom, then it follows that He shall return to fulfill the prophecies of His reign on earth (which was the scene of the original fall), and to distribute rewards unto His servants. That nearly every orthodox creed preserves the idea of a universal dominion of Christ following the resurrection of men, leads us to believe that the very germ of Chiliasm is latent in orthodoxy.

Scripture gives us no warrant, however, for concluding that the pre-millennial advent of Christ will issue in the general resurrection of all men.  Only "they who are Christ's" will be raised at His parousia (1 Cor. 15: 23), as corporate harvest to Christ the firstfruits.  The "church which is His body" (Eph. 1: 22-23) represents only one rank or tagma, which is raised at Christ's second advent.  The wicked dead form another rank altogether, and will not be raised until the close of the Millennium. In the following articles, we hope to bring into sharper profile the mechanics of the several resurrections, and the typological relationship which they occupy in God's redemptive program. 

To be continued...