Reformed Chiliasm (Part 18)

Now that we've given some account, however cursorily, of what the world will be like during the Millennium, many of us will naturally ask, what life will be like within Jerusalem itself, the blessed city? In ancient times, Zechariah prophesied, saying: "Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein: For I, saith the Lord, will be unto her a wall of fire about, and will will be the glory in the midst of her" (Zech. 2: 4-5).

That the prophet speaks of the personal presence of Christ, is intimated when he says: "Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the Lord. And many nations shall be joined to the Lord in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the Lord of Hosts hath sent me unto thee. And the Lord shall inherit Judah His portion in the holy land, and shall choose Jerusalem again. Be silent, O all flesh, before the Lord: for He is raised up out of His holy habitation." (Zech. 2: 10-13).

Our Lord will be "raised up out of His holy habitation" when He returns to earth to establish His kingdom. At that time, all secular world-government will be brought to an end, and "the Lord alone will be exalted in that day" (Isa. 2: 11). The Hebrew prophets are uniform in their testimony regarding the worldwide reign of Jesus Christ with all His saints. Yet, although the prophets foretold wonderful times, many of their predictions are confessedly obscure to those who do not perceive, or won't acknowledge, that a personal reign of Jesus Christ among men is part of the Divine plan. Yet such men are in the minority.

And here we should remind readers that Chiliasts are far from alone in advocating views of a worldwide reign of Messiah. There be many earnest and reverent students of Scripture (perhaps a great majority of Christians) who perceive a permanent establishment of the "New Heavens and New Earth" when Jesus Christ comes back, and following the general judgment of all mankind. The differences between the two prevailing schools of prophecy is far less conspicuous than are the points of agreement. Both concern themselves with the order, and not the reality, of the events themselves.

Nevertheless, we have adopted the Chiliast view, which holds there will be a thousand year period of blessedness on earth, prior to the consummation of all things. Tertullian writes: "But we do confess that a kingdom is promised to us upon the earth, although before heaven, only in another state of existence; inasmuch as it will be after the resurrection for a thousand years in the divinely-built city of Jerusalem, 'let down from heaven,' which the apostle also calls 'our mother from above;' and, while declaring that our politeuma, or citizenship, is in heaven, he predicates of it that it is really a city in heaven. This both Ezekiel had knowledge of, and John beheld." (Against Marcion, III. xxv).

Tertullian recognizes, then, the correspondence between the temple seen by Ezekiel and that later behold by the blessed Apostle. The two must be perceived as one and the same--that city, in fact, that Jesus Christ will bring down to earth when He establishes His presence among us. For it is proper that the King should have a glorious habitation from which to rule and reign over all the earth. As a matter of fact, if we look closely at Ezekiel's prophecy, we'll find that the King Himself shall enter by the east gate: "And of the glory of the Lord came into the house by the way of the gate whose prospect is toward the east (Ezek. 43: 4); and after He has entered, the gate shall be shut (Ezek. 44: 2). For he (the prophet) says: "It is for the Prince; the Prince, He shall sit in it to eat bread before the Lord; He shall enter in by the way of the porch of that gate, and shall go out by the way of the same" (Ezek. 44: 3).

Christ is seen ascending from the east, for He is "the bright and morning-star" (Rev. 22: 16), Who brings a new dispensation down to men. And when He arrives, the New Jerusalem will be established, and the whole house filled with glory. In no uncertain terms did the prophet Haggai predict this, when he wrote: "The glory of this latter house shall be greater than that of the former, saith the Lord of Hosts: and in this place will I give peace, saith the Lord of Hosts" (Haggai 1: 9). Again, the prophet intimates when this shall be fulfilled: after the Lord has shaken all nations (Hag. 1: 7)-- that is, after the Great Tribulation. To this John has reference when he saw "a great multitude" of "all nations, and kindreds, and peoples and tongues" (Rev. 7: 9) "which came out of great tribulation" (Rev. 7: 14) serving the Lord day and night in His temple. "And He that sitteth on the throne shall dwell among them." (Rev. 7: 15). Wherefore Ezekiel, not inconsistently, writes: "And the name of the city from that day shall be, The Lord is there" (Ezek. 48: 35).

But Ezekiel also speaks of the partitioning of the land among the children of Israel. "And it shall come to pass, that ye shall divide it by lot for an inheritance unto you, and to the strangers that sojourn among you: and they shall be unto you as born in the country among the children of Israel; they shall have inheritance with you among the tribes of Israel" (Ezek. 47: 22). It is evident that the prophet is referring the ancient land promises, which shall have their true fulfillment in that day. As the Lord Himself gave promise, so David also predicted, "But the meek shall inherit the earth; and shall delight themselves in the abundance of peace" (Psa. 37: 11). The context of the prophecy shows that this will occur after the destruction of the wicked (Psa. 37: 10). Thus, the inheritance of the earth can in no wise be interpreted in a spiritual sense, nor can it be said to have fulfillment during the present time. It is a real and substantial promise, which shall have fulfillment when the Lord returns.

Let us call to mind the promise that God to made to Abraham himself, when He said: "Lift up now thine eyes, and look from the place where thou art, northward, and southward, and eastward, and westward: for all the land that thou seest, to thee will I give it, and to thy seed for ever" (Gen. 13: 14-15). Again, He said: "Arise, walk through the land in the length of it, and in the breadth of it; for I will give it unto thee" (Gen. 13: 17). This precludes any kind of spiritualizing, for if God promised Abraham a celestial inheritance, He would not have told him to "walk through the land in the length of it, and in the breadth of it." The inheritance, then, can only be realized on earth. But, Abraham himself never received the promise during his own lifetime. For Stephen says: "And He gave him none inheritance in it, no, not so much as to set his foot on: yet he promised that He would give it to Him for a possession, and to his seed after him, when as yet he had no child" (Acts 7: 5).

Now, after Sarah died, the Hittites, then in possession of the land, were willing to give Abraham the cave of Machpelah as a burying-place, which gift Abraham refused, purchasing it of Ephron for four hundred shekels of silver (Gen. 23). For Abraham was unwilling to receive from men what God had already promised to give him. For He said: "Unto thy seed have I given this land, from the river of Egypt, unto the great river the river Euphrates" (Gen. 15: 18). This promise, far from being a matter of doubt, was ratified in a solemn covenant (Gen. 15: 17-18). Thus, if Abraham received a promise that he and his seed would inherit the whole land of Canaan, and if he himself never received it, but sojourned as a stranger and pilgrim upon the earth (Heb. 11: 13), then it is manifest that the promise still holds good, and that it shall be fulfilled to the letter in the First Resurrection.

Irenaeus writes: "If, then, God promised him the inheritance of the land, yet he did not receive it during all the time of his sojourn there, it must be, that together with his seed, that is, those who fear God and believe in Him, he shall receive it at the resurrection of the just. For his seed is the Church, which receives the adoption to God through the Lord, as John the Baptist said: For God is able from the stones to raise up children unto Abraham. Thus also, the apostle says in the Epistle to the Galatians: But ye, brethren, as Isaac was, are the children of the promise. And again, in the same epistle, he plainly declares that they who have believed in Christ do receive Christ, the promise to Abraham thus saying, The promises were spoken to Abraham, and to his seed. Now He does not say, And of seeds, as if He spake of many, but as of one, And to thy seed, which is Christ. And again, confirming His former words, He says, Even as Abraham believed God, and it was accounted to him for righteousness. Know ye therefore that they which are of faith are the children of Abraham. But the Scripture, foreseeing that God would justify the heathen through faith, declared to Abraham beforehand, That in thee shall all nations be blessed. So then they which are of faith shall be blessed with faithful Abraham. Thus, then, they which are of faith shall be blessed with faithful Abraham, and these are the children of Abraham. Now God made promise of the earth to Abraham and his seed; yet neither Abraham nor his seed, that is, those who are justified by faith, do now receive inheritance in it; but they shall receive it at the resurrection of the just. For God is true and faithful; and on this account He said, Blessed are the meek, for they shall inherit the earth." (Against Heresies, V. xxxii, 2).

Consider also the promises which Isaac made to his sons Esau and Jacob. To Jacob, he said, "Therefore, God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine. Let people serve thee, and nations bow down to thee; be lord over thy brethren, and let thy mother's sons bow down to thee: cursed be every one that curseth thee, and blessed be he that blesseth thee" (Gen. 27: 28-29). And yet these promises were never fulfilled in Jacob's own lifetime. For the nations did not serve him; rather, he fled from his brother Esau and served Laban the Syrian for twenty years. And upon his return, he bowed down to Esau his brother (Gen. 33: 3). Then, too, he never received any abundance of corn and wine, for he emigrated to Egypt because of the great famine that then prevailed in the land; and upon coming thither, he became subject to Pharaoh. Once again, Irenaeus writes: "The predicted blessing, therefore, belongs unquestionably to the times of the kingdom, when the righteous shall bear rule upon their rising from the dead; when also the creation, having been renovated and set free, shall fructify with and abundance of all kinds of food, from the dew of heaven, and from the fertility of the earth." (Ibid., V. xxxiii. 3).

Then, to Esau Jacob says: "Behold, thy dwelling shall be the fatness of the earth, and of the dew of heaven from above; And by thy sword shalt thou live, and shalt serve thy brother: and it shalt come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck" (Gen. 27: 39-40). Now, Esau never served Jacob in his own lifetime. Rather, it was the other way around. The fulfillment, then, is future. But, we grant that these things also denote the two dispensations. For in the promises made to Jacob may be seen the blessings bestowed upon the church, which receives, first, the spiritual promises (the dew of heaven) and the earthly promises (the fatness of the earth) in the Millennium; while those made to Esau denote the blessings bestowed on the children of Israel, who received the earthly promises first, and will later be grafted back in through the Gospel. But, there is one people, one elect church, composed of both Jews and Gentiles. And these shall rule and reign together with Christ.

To this Ezekiel alludes when he writes: "Thus saith the Lord God; Behold, I will take the stick of Joseph, which is the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in my hand" (Ezek. 37: 19); the "tribes of Israel his fellows" referring, no doubt, to the Gentiles, who lie beyond the portion of Ephraim, as it is written: "The land of Zebulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles" (Matt. 4: 14). When Christ comes to reign, He will rule over one elect nation composed of Jews and Gentiles alike. "And David my servant shall be King over them, and they shall all have one Shepherd; they shall also walk in my judgments, and observe my statutes, and do them" (Ezek. 37: 24). Judging from the context of Ezekiel's vision, we learn that fulfillment will take place upon the raising of the dry bones; that is, the First Resurrection.

And the prophet continues thus: "And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt, and they shall dwell therein, even they, and their children, and their children's children, for ever: and my servant David shall be their Prince for ever. Moreover, I will make a covenant of peace with them: it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle shall also be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore" (Ezek. 37: 25-28). No one who compares this prophecy with John's vision of Rev. 21: 2-3 ff., will doubt that both speak of the same blessed state of God's people during the times of the Millennium. And we look forward to these times with "exceeding great joy."

Therefore, our conclusion is, that the fulfillment of the earthly blessings are not now, nor can they attained in the celestial realms, for they relate to the things of this world. But they have regard to a time in the near future. It is true that the world must first be renewed and refreshed, that blessings may indeed be conferred, and that the promises be not frustrated by the presence and power of evil. For, where the wicked prevail, righteousness must suffer. But where the righteous prevail, the wicked must be driven out. So, then, as the present age is that of the dominion of the wicked, the Millennium shall be that of the dominion of the righteous. And then shall the land promises be fulfilled. And all Israel will dwell in peace and safety, for they shall stand in the presence of the Lord Jesus Christ, King of all the earth.

To be continued...

Reformed Chiliasm (Part 7)

Let us now ask, what is the true significance of these "living waters" which shall break forth over all the earth? Do they simply mean the blessings of the Spirit, or something more substantial? Commentators are at variance, however the Chiliast view tends to look at the waters in a dual sense: for man is composed of both body and soul, and Christ saves and heals both. Ambrose of Milan takes the spiritual view, when he writes: "There is certainly the River proceeding from the Throne of God, that is, the Holy Spirit, Whom he drinks who believes in Christ, as He Himself says: 'If any man thirst, let him come to Me and drink. He that believeth on me, as saith the Scriptures, out of his belly shall flow rivers of living water.' But this spoke He of the Spirit. Therefore, the River is the Spirit." (On the Holy Spirit, III. xx).

This view is tenable, only if we restrict ourselves to an allegorical interpretation. But, say we, the waters must have a more substantial significance-- spiritual blessings in this age, we agree, but fuller blessings in the age to come. For the Spirit is the "earnest of our inheritance, until the redemption of the purchased possession" (Eph. 1: 14).

It is recommended that we go back to that phrase, "restitution of all things." Remember once more, that Adam was in his natural body when he was placed in Paradise. Remember, too, that a river went out from Eden to water the garden (Gen. 2: 10). A true restitution of Paradise must include real, and not allegorical waters. If restoration simply involves men having access to heaven, then why didn't God create man and place him in heaven at the very first? But He made him of the clay of the earth, and placed him in Paradise, on earth. Restitution, then, can only be fulfilled when man is restored to Paradise on earth. This is the redemption. Hence the term, "new heavens and new earth." Because the earth was cursed on account of sin, it too must be restored and redeemed.

And once again, we believe that the Millennium forms the beginning of this "new heavens and new earth." As regeneration is the commencement of the eternal life of the believer, so Christ speaks of a regeneration of the world (Matt. 19: 28), which shall form the beginning of the permanent and eternal heavens and earth, where Christ shall rule and reign with His saints forever. And thus we find that when Christ returns to reign, living waters rush forth from Jerusalem to fill the entire earth. That is, when He comes, He shall return to exactly the same place whence He left--the Mount of Olives. And this may be easily inferred from Acts 1: 11, where, after Christ's ascension, the angels tell His disciples: "Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven." As a cloud received Him (Acts 1: 9), so He shall come with clouds (Rev. 1: 7). And, as He ascended from the Mount of Olives, so He shall return thither.

And this is corroborated in Zechariah 14: 4, where the prophet writes: "And His feet shall stand in that day upon the Mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south." And then he writes: "And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and winter shall it be" (Zech. 14: 8). This passage will be fulfilled when the Lord is "King over all the earth" (Zech. 14: 9; cf. Rev. 11: 15). And so the prophet's vision, which corresponds with the message of the angels, precludes any kind of allegorizing. For Christ has never appeared "in like manner," with His feet on the Mount of Olives. And if these events, then, be perceived as future, the living waters must also be seen as future. Hence they have a deeper significance than what pertains to the soul alone.

Of course, all these verses of Christ's 'coming back' to reign can only be understood as pertaining to the earth. For if He were already here, what need would there be for His coming back? But since He left, it is obvious that He must return. And as He lived and walked among us once, it is a sure hope that we have of His coming back to dwell among us again. And, indeed, we cannot argue with anyone who claims that Christ is ruling from Zion now, for His city is where He is. "The Lord hath prepared His throne in the heavens; and His kingdom ruleth over all" (Ps. 103: 19). Nevertheless, because all things in heaven and earth are placed under His authority (Matt. 28: 18), this does not mean that His will is being effected on earth. That is far from the case, as the wicked still persecute the righteous, and the tabernacles of robbers prosper (Job 12: 6). However, we are taught to pray for a time when His will shall be done on earth, even as it is done in heaven (Matt. 6: 10). And when He comes, He will execute His will, destroy the transgressors, and establish His everlasting city among us. At that time the living waters shall break forth over all the earth.

Once again, John sees the New Jerusalem descending to earth (Rev. 21: 2-3), and being placed in the midst of all mankind. If there will be a real city, then there shall also be real living waters. But some people doubt that there will be a real and tangible city. Well, if they think so, they must be prepared to refute John's vision. Nevertheless, there are other passages in Scripture which prove that Christ will reign on earth from a visible city.

(Psalm 48: 1-5) "Great is the Lord, and greatly to be praised, in the city of our God, in the mountain of His holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the Great King."

(Psalm 48: 12-13) "Walk about Zion, and go around about her: tell the towers thereof. Mark ye well her bulwarks, consider her palaces; that ye may tell it to the generation following."

This city is so substantial, that kings who pass by it are troubled, and haste away (Ps. 48: 4-5). Is it likely that one would run away from an invisible and ethereal city located in heaven? Certainly not. Also, how does one count the towers and bulwarks of an invisible city? Obviously, the Psalmist is talking of a real city. Besides, the heavenly city during the present administration is described as being built; and it is impossible to count the bulwarks and towers under its construction is complete. Nevertheless, "When the Lord shall build up Zion, He shall appear in His glory" (Ps. 102: 16); that is, when the city is completed, and the full number of saints have been gathered into Christ, the Lord shall return in glory and establish His heavenly city for all the saints to dwell in. As this will be a visible and glorious event (Ps. 97: 4; cf. Matt. 24: 27), all the kings of the nations will tremble when they see it fulfilled. For "The Lord hath hath made known His salvation: His righteousness hath He openly showed in the sight of the heathen" (Ps. 98: 2).

At Christ's glorious advent, we believe there will be a destruction of the nations that gathered together to prevent His return, a general resurrection of the saints, and a permanent establishment of the New Jerusalem in the midst of the earth, that the remnant of men may come and see the glory of the Lord, and to do homage to Christ the Everlasting King. Then will commence a one thousand year period of renewed grace wherein all nations will be given a chance of everlasting salvation. Our Lord's reign will result in a universal period of peace, when all wars will cease upon the earth. "Come, behold the works of the Lord, what desolations He hath made in the earth. He maketh wars to cease unto the end of the earth; He breaketh he bow, and cutteth the spear in sunder; He burneth the chariot in the fire" (Ps. 46: 8-9). The prophet Micah also confirms this period of worldwide peace. "And He shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plough-shares, and their spears into pruning-hooks; nation shall not lift a sword against nation, neither shall they learn war anymore" (Micah 4: 3; cf. Isaiah 2: 4). Nations will no longer lift their hands against Christ, but will meekly come to Jerusalem, bringing Him presents (Ps. 68: 29).

This is the era which all God's saints long and hope for. And we long, also, to see the living waters break forth upon the whole earth. But I have said that the living waters must represent something real, pertaining to the earth. And anyone who simply looks at Ezekiel's vision will concede that this is so (Ezek. 47: 1-10). For if the temple is located on earth, then the living waters must be of an earthly nature. And that the temple is located on earth is clearly seen in that sacrifices are administered, as well as statutes kept. When is this temple established? Well, certainly when Christ leaves the Holy Place, after He has consummated atonement (Heb. 9: 24-28).

For Ezekiel sees Christ enter the temple by the east gate (Ezek. 43: 2-4), after which the Lord tells him, "Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel forever, and my holy name, shall the house of Israel no more defile, neither they, nor their kings, by their whoredom, nor by the carcasses of their kings in their high places" (Ezek. 43: 7). This cannot refer to Herod's temple, for Christ Himself drove defilers forth from it. And as that temple was later destroyed by the Romans, and has never since been re-built, it is plain that Ezekiel's vision relates to a future temple--the same, in fact, that John describes in the Apocalypse. The place will be holy, because in the resurrection of the just, we shall be "holy, and without blemish" (Eph. 5: 27) and conformed to the image of Christ. I would imagine that the glorified saints are the "priests" who will minister before God (Ezek. 44: 15-16). For John says that in the first resurrection, "They shall be priests of God and of Christ, and shall reign with Him for a thousand years" (Rev. 20: 6).

To sum things up, then: there will be a personal and visible reign of Christ; a real resurrection; a real reign of peace; and a tangible and visible city, the New Jerusalem, from which living waters shall flow. Ezekiel sees these living waters issuing from under the threshold of the house eastward (Ezekiel 47: 1). And as the waters proceed on their way, they get deeper and deeper, until they become a river that cannot be passed over. This river "will issue out toward the east country, and go down into the desert, and into the sea: which being brought forth into the sea, the waters shall be healed. And it shall come to pass, that every thing that liveth, which moveth, withersoever the rivers shall come, shall live: and there shall be a very great multitude of fish, because these waters shall come thither: for they shall be healed: and every thing shall live wither the river cometh (Ezek. 47: 8).

Isaiah also refers to the same city with its living waters. For he writes: "Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle which shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken. But there the glorious Lord will be unto us a place of broad rivers and streams; wherein shall go no galley with oars, neither shall gallant ship pass thereby" (Isaiah 33: 20-21). He says, 'thine eyes shall see this city.' Thus, we cannot agree with those who allegorize these prophecies. Their views may constitute spiritual application, but not true interpretation.

It is clear to me that these "living waters" are the restoration of the river of Eden. And the Psalmist, seeing this in vision, writes: "There is a river, the streams whereof shall make glad the city of God, the Holy Place of the tabernacles of the Most High" (Ps. 46: 4). As the original river of Eden parted into four heads to water all the land round about (Gen. 2: 10-14), so the river which John describes as issuing from the throne of God in the New Jerusalem (Rev. 22: 1-2), and which Ezekiel sees issuing from the east gate of the Third Temple, waters all the lands wither it comes. These waters shall bring health and healing to the sin-accursed earth; and the curse and defilement of the world (Isaiah 24: 5) shall be washed away. And thus will be the renewal, or regeneration, of the world. Of course, these waters will be vastly superior to anything that man can conceive of. They will contain spiritual properties of health and healing; wherefore Ezekiel speaks of the great number of fishes. For wherever the waters shall come, life will flourish.

To be continued...

Reformed Chiliasm (Part 6)

So, it is necessary to see that the resurrection is none other than the restoration of the privileges which Adam lost. As God created man from the dust of the ground and placed him in Eden, so God shall renew man from the dust of the ground, and place him in the city of Jerusalem, which then will be established on earth, inasmuch as it is the palace of the Great King. And really, all these things were predicted by the ancient prophets. They are not really as obscure as many suppose; though admittedly, some make them obscure with their allegorical and subjective interpretations. But let us simply look at the Scriptures, and we'll see a correspondence between John's vision and those of the Hebrew prophets on all the essential points.

For Ezekiel speaks of the same tabernacle of God being placed in the midst of His people. He writes: "Moreover, I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary will be in the midst of them for evermore" (Ezek. 37: 26-28).

This vision is described as being fulfilled at the resurrection of the just. For the prophet says: "Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And I shall put my Spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord" (Ezek: 37: 12-14).

Granted, these visions, and prophecies relating to Israel in general, may be applied to the church. For indeed there is an "Jerusalem, which is above" and which is "the mother of us all" (Gal. 4: 26). But the prophecies shall have a more complete fulfillment in the times of the Millennium. For John sees the same city descending from heaven to earth, and being placed amongst the nations. Moreover, he sees these same nations walking in the light of this city, and kings bringing their glory and honor into it. This corresponds with the Messianic prophecies that all nations (not only a few) will do homage to Jesus Christ, the King of all the earth, once Satan's kingdom has been brought to desolation. It is crucial that we recognize this distinction between the present age and the age to come. In the present age, Jesus Christ is absent from earth. He is sitting at the right hand of the Father, and "waiting" until His enemies be made His footstool (Ps. 110: 1). The heavenly city is above, not on earth. Thus the church represents Jerusalem during the present dispensation.

But when Christ returns to execute justice in the earth, and the resurrection of the just takes place, the city of Jerusalem will come down to earth. Notice that our Lord brings His house with Him, and places those who have been accounted worthy within it. Within the walls of the city is located the Paradise of Eden. This is a state of things which can only happen on earth. And anyone who reads the prophecies will see that it is so. For if John's visions are only accomplished in heaven, why did he affirm that the leaves of the Tree of Life (Rev. 22: 1) are for the healing of the nations? For when one has attained to heaven, there is no longer any need for healing. But John mentions the medicinal properties of the Tree of Life to show that it will bring healing on earth. And the city must first be placed in the midst of the earth, for the Tree is located within the city.

Now unbelievers will scoff at this view, and say that the Tree represents something spiritual. And as I've already mentioned, it is true that all of these visions may be applied to spiritual things. But if you agree with me that the Tree of Life from which our first parents were prohibited from eating was a real tree, you must also admit that the Tree of Life in John's vision is of a like nature. For in the "regeneration," or Millennium, the heavenly things will come down to earth.

If his predictions involved spiritual realities alone, John would never have described Jerusalem coming down out of heaven, and being placed among men. This is a real and substantial city he is talking about. And everyone knows that Jerusalem can not be at the same time both in heaven and on earth. At the present time it is in heaven truly, and if the nations require healing they must go to the pure fountains of the Gospel, and draw life therefrom. But when Jesus Christ returns to take up His abode on earth, such a state of things will no longer be necessary, for the nations shall come to Christ personally to be healed--just as they did when He first dwelt among us.

For Ezekiel prophesies the same thing as John, when he describes the Third Temple. It is known that his predictions have puzzled and perplexed expositors for centuries. For it is hardly possible to interpret his visions as relating solely to the present dispensation. But he sees the great city planted on earth, and the living waters rushing forth the east to replenish and heal the earth (Ezek. 47: 1-10). Moreover, he says that, "by the river, upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine" (Ezek. 47: 12).

Now, since man is a compound being, formed both of body and soul, it is apparent that these blessings cannot be restricted to the soul alone, but must also pertain to the body. For when Christ was among us He healed both spiritual and bodily infirmities. Now that He is absent we must be content with spiritual things, while our outward man languishes. But when He returns, His saints shall be refashioned after His image, and enabled to enjoy communion with Him in the outward man. For there is a distinct reason why in the present time we must be willing to abnegate the desires of the flesh. Since we are "carnal, sold under sin" (Rom. 7: 14), we cannot righteously pursue a life in the body: but when we attempt to do so, we become immersed and immured in sin.

Wherefore Christ, knowing that the outward man must be put to death, after purging our sins in His own blood through the sacrifice of Himself, sent the Holy Spirit into our hearts, that we might live after the things of the Spirit, keeping our focus on the things above (Col. 3: 2), until the body of death be destroyed. Then, when Christ restores all things, our bodies shall be remade in glory and splendor, and able to enjoy life according to the laws of righteousness. For it was not, as some contend, Christ's purpose to do away forever with life in the body. For when those sent by John the Baptist asked Him why His disciples never fasted, He replied: "Can the children of the bride-chamber mourn, as long as the Bridegroom is with them? But the days will come when the Bridegroom shall be taken from them, and then they shall fast" (Matt. 9: 15). Christ tells us in plain words, that His disciples will indeed feast with Him, but not according to a carnal conception. The body of sin must first be subdued and put down, that the true feast may be kept in holiness.

And elsewhere He says: "But I say unto you, I will not drink henceforth of this fruit of the vine, until the day that I drink it new with you in my Father's kingdom" (Matt. 26: 29). Once again our Lord had no intention of doing away with life in the body. For there can be no drinking of the fruit of the vine except in our bodies. But until our bodies be restored to their original sinless condition, there can be neither eating nor drinking in righteousness. And thus in the present economy, while our sins are being atoned for, we must abjure the things of the flesh.

Irenaeus writes: "He promised to drink of the fruit of the vine with His disciples, thus indicating both these points: the inheritance of the earth in which the new fruit of the vine is drunk, and the resurrection of His disciples in the flesh. For the new flesh which rises again is the same also which received the new cup. And He cannoy by any means be understood as drinking of the fruit of the vine when settled down with His disciples above in a super-celestial place; nor, again, are they who drink it devoid of flesh, for to drink of that which flows from the vine pertains to the flesh, and not spirit." (Against Heresies, V. xxxiii. 1).

So, inasmuch as the Lord saves the entire man, we shall certainly see a re-institution of life in the body when He returns. And the nations shall enjoy this privilege as well, although not in any carnal manner. Ezekiel's vision, then, as well as John's, may certainly have a spiritual application. However, we believe that it more truly pertains to the times of the Kingdom. And nobody will deny that the "trees" in Ezekiel's vision may relate to Gospel ministers of the present dispensation. For their teachings, when faithfully administered, constitute the true spiritual meat and medicine of the world. But when the heavenly Jerusalem comes down to earth, the prophecies will also be fulfilled to the very letter; as Christ came to save not only the soul, but body as well. And then the Gospel ministry, as we now know it, will be changed. For Christ's laws will go out from Jerusalem directly, in a more complete and perfect manner than they've ever done.

Otherwise, what does Jeremiah mean when he writes: "And they shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more" (Jer. 31: 34). This prophecy cannot relate entirely to the present dispensation, for the church's business is just that--to teach all men to "Know the Lord." But when Christ dwells among us personally, all will know Him, and all will have access to Him in a way equivalent to when He first lived and walked among us. What need for doctrinal teaching when Christ returns? His saints will spread knowledge of Him to every quarter, bringing all nations in subjection to Christ. And all the kings of the earth will come to Jerusalem to do homage to Christ.

Moreover, the church, long worried and harassed by false teachers, will be freed from all enemies when Christ comes back.

(Zechariah 13: 1-2) "In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness. And it shall come to pass in that day, saith the Lord of hosts, that I will cut off the names of the idols out of the land, and they shall no more be remembered: and I will also cause the prophets and the unclean spirit to pass out of the land."

If these prophecies involve the present age alone, then it is remarkable that we should find so many false teachers and prophets functioning and flourishing among us. And honestly, can anyone really claim with a straight face that idolatry has been abolished? For although these things are described as taking place "in the land," Isaiah gives us a "sure word of prophecy" that there will be a universal abolition of idolatry. When speaking of Christ's personal and visible reign on earth, he writes: "And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the Lord alone shall be exalted in that day. And the idols He shall utterly abolish" (Isaiah 2: 17-18).

Unless you believe in extremely hypothetical and limited views of fulfillment, you'll have to concede that no such state of things has ever been fulfilled on earth. Since Christ ascended to sit at the right hand of the Father, man has retained his loftiness, and we have been living in a world ruled by Satan. The church has suffered greatly at the hands of evil and wicked men, idolatry has become general throughout the world, and if it weren't for the comforts of the Holy Spirit, the hearts of the meek would have failed. Christ spoke truly when He said: "Think not that I am come to send peace on earth; I came not to send peace, but a sword" (Matt. 10: 34). This state of turmoil has existed ever since He left, and shall continue for the sake of refining the righteous, until He comes back. Peace and righteousness shall only be restored, when Christ establishes His reign on earth. And He will reign from a visible and substantial city.

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...