Reformed Chiliasm (Part 16)

But, lest anyone should scoff at these doctrines, a few more statements need to be brought into clearer focus. If the First Resurrection is the re-union of souls and bodies in the presence of God, and if it involves the restoration of man to his primitive condition, then it's obvious that no sinful conceptions may be attributed to the saints in that day. Remember, God instituted marriage while Adam and Eve were in a condition of blameless purity. Evil concupiscence came after the fall. For, man's soul was made rational accoring to the Divine image. The irrational element did not enter until after they yielded to temptation. Now, what do we mean by this?

We all know that man is composed of both body and soul. There is a higher part made after the image of God, which we term the soul; and a lower part fashioned from the earth, which we call the body. As it is the office of the heavens to govern the earth, so it is the function of the soul to govern the body. It is not natural that the body, or lower part of man, should rebel against the soul. And yet this is precisely what the present state of man is, due to his primal yielding to temptation. Prior to eating of the forbidden fruit, Adam and Eve had not yet experienced any warring of the members against their will. They stood clothed in a grace the loss of which they did not realize until "the eyes of them both were opened" (Gen. 3: 7). In fine, their wills were in entire subjection to God and to themselves.

But when they yielded to temptation, disgrace entered, and they became endued with a new knowledge. Pride, envy, lust, shame, and divers evils now attended their new condition. Not only was the soul divided against itself, due to an irrational element that entered from without, but the members of the body warred against the will of man. And that which was previously pure now becomes shameful and evil. I speak of the office of generation. Augustine writes: "Justly is shame specially connected with this lust; justly, too, these members themselves, being moved and restrained not at our will, but by an independent autocracy, are called 'shameful.' Their condition was different before sin. For as it is written, 'They were naked and were not ashamed,'-- not that their nakedness was unknown to them, but because nakedness was not yet shameful, because not yet did lust move those members without the will's consent; not yet did the flesh by its disobedience testify against the disobedience of man." (City of God, XIV. xvii).

So, the state of man today is much different from that in which he stood before the fall. Paul testifies to this when he writes: "For I delight in the law of God, after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is my members" (Romans 7: 22-23). That is, the body or lower part of man, now wars against the will, so that we "cannot do the things that we would" (Gal. 5: 17). But the blessed apostle says: "O wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord" (Rom. 7: 24-25). The Lord Jesus Christ ordained to annul this warfare; firstly, by purging our sins in His own blood, thus cleansing the conscience from guilt; then, by sending the Holy Spirit upon us to renew our wills, that we may follow that alone which is acceptable to God; and finally, when He comes again, to re-unite soul and body in their pristine condition. Until that time the warfare must continue. But, when it is ended, how will any man attribute to the saints the works of the flesh? Such an one must show his ignorance of the power of God.

[.... edit]

For, think ye, how does one suppose that sin is transmitted from generation to generation? We believe in the doctrines of Traducianism, that is, that sin is transmitted in the act of conception. Which truth is borne out by the Scriptures; as, for instance, when Job says: "Who can bring a clean thing out of an unclean? not one" (Job 14: 4); or David, when repenting before God, he cries: "Behold, I was shapen in iniquity, and in sin did my mother conceive me" (Psalm 51: 5). From these texts, and from the teachings of the orthodox fathers, we rightly infer that sin is transmitted in natural generation from father to son. And anyone who disagrees must be willing to give their view of the origin of the soul--an important doctrine that mustn't be laid aside.

There are three views of the origin of the soul. The view which we hold, called Traducian, teaches that soul and body are conceived, formed, and perfected in element simultaneously. And this may be confirmed when we consider that no life can exist without the conjunction of the soul and body. Thus, in order for life to begin, soul and body must begin together. As Tertullian writes: "Now we allow that life begins with conception, because we contend that the soul also begins with conception; life taking its commencement at the same moment and place that the soul does. Thus, then, the processes which act to produce separation by death, also combine in simultaneous action to produce life." (De Anima, xxvii). The two views which are opposed to Traducianism are respectively known as "Creationism" and "Pre-Existence." Creationism typically holds that the soul is created at some point after conception; whilst Pre-existence teaches that the soul exists from eternity.

Obviously, both of these opposing views are false. For the one implies that bodies are formed before souls, the other that souls are formed before bodies. The abortionists would have us to accept the former, whilst those who preach a Gnostic/ subjective salvation would necessarily incline to the latter. Regarding Creationism, let us hear from Gregory of Nyssa: "As man is one, the being consisting of soul and body, we are to suppose that the beginning of his existence is one, common to both parts, so that he should not be found to be antecedent and posterior to himself, if the bodily element were first in point of time, and the other were a later addition." (On the Making of Man, xxix).

Concerning Pre-Existence, it is enough to say that any soul which existed in past eternity would be unbegotten; and this would place souls on an equality with God Himself--an impious and irreverent absurdity. Then, too, such a view itself would cancel out any requirement of the soul's salvation, considering that the soul, existing as it did in past eternity, would only return to its eternal state after death. For, if some new thing should befall the soul, God's eternal purpose would be divided against itself. But, if no new thing can befall the soul, (and this affirms the immutability of the Divine counsel,) what need is there for salvation?

The concept of Pre-Existence, which can be traced back to Plato, has been refuted so eloquently by the fathers, that we need not dwell upon it much further. A single quote from Irenaeus will suffice: "But all things which proceed from Him, whatsoever have been made, and are made, do indeed receive their own beginning of generation, and on this account are inferior to Him Who formed them, inasmuch as they are not unbegotten. Nevertheless they endure, and extend their existence into a long series of ages in accordance with the will of God their Creator; so that He grants them that they should be thus formed at the beginning, and that they should so exist afterwards." (Against Heresies, II. xxxiv. 2).

What, then, may be infer to be the truth of the matter? Certainly that the soul, having no prior existence in eternity, is formed in the act of conception, by what precise means we do not know, nor do we think it wise to peer too closely into such matters. Again, that the body, in order to have life at all, must have its own soul, so that soul and body begin together. And if you think about it, you'll soon discern that Traducianism is the correct doctrine. For if it were false, what need would there be for an Immaculate Conception? But, Christ being sinless, it was first of all necessary that He should be born of a Virgin. Then it was needful that Mary should conceive, not by man, but by the Holy Spirit. "And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest should overshadow thee: therefore also that Holy thing that shall be born of thee, shall be called the Son of God" (Luke 1: 35).

Where are we going with all this? We are saying, in the clearest terms possible, that the sinful condition brought upon the race by Adam's transgression, and which includes physical death, and the transmission of ills from father to son, will be removed and blotted out in the First Resurrection--and that not hypothetically or subjectively, but in a real and objective sense. For as the warfare between the spirit and the flesh is experimental, so it will be removed in an experimental sense. As shame and disgrace are moral experiences, they must be removed experimentally, and not hypothetically. But, first man must be melted down in the crucible of death, that, rising into life from the ashes of corruption, like the Phoenix of yore, he may attain to that blessed newness of the First Resurrection. [... edit]..

Perhaps Isaiah had regard to these things, when, in predicting the "new heavens and new earth," he wrote: "They shall not labor in vain, nor bring forth for trouble; for they are the seed of the blessed of the Lord, and their offspring with them" (Isaiah 65: 23). And elsewhere he writes: "And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge, that they are the seed which the Lord hath blessed" (Isaiah 61: 9). And the Psalmist, as if envisioning this new and glorious race to come in the days of the Messiah, writes: "There shall be an handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and they of the city shall flourish like grass of the earth" (Psa. 72: 16). [..edit...].

However, let those who yet stand in doubt as to non-resurrected Israelites bearing children in that age, only bethink themselves of the doctrines of A-Millennialism, and even Post-Millennialism. Now, the former holds that we are living in the Millennium today. And yet the saints continue to bear children. According to their scheme marriage is not taken away until the second resurrection. Then, also, the great majority of Post-Millennialists teach that the "thousand years" are still future. Now, we teach nothing at variance with either A- or Post-Millennialists. For Chiliasm holds that the Millennium is future, that the non-resurrected, but wholly regenerated remnant of Israel, shall marry and have children, and that after the age is finished they shall be made "equal unto the angels" (Matt. 22: 30). [edit...]

...Although Commodian holds the belief that the resurrected saints will marry, other Chiliasts hold that we shall be made "equal unto the angels" when the First Resurrection begins. And really, the distinction is probably not a very vital one. After all, so long as one believes that there must be a personal return of Christ to restore all things, he should not be far from the truth, no matter which opinion he adopts. But, as Christ's advent is still future, there are struggles to endure, and trials to overcome. First, there must be a gathering together of the elect from the four corners of heaven (Matt. 24: 31). Next, a destruction of the wicked must take place. After that, a marvelous regeneration of the whole fabric of the world will occur. Then shall commence an age of glory, the likes of which man has never seen before.

To be continued...

Reformed Chiliasm (Part 15)

In order to gauge the precise nature of the "First Resurrection," we must understand exactly what is meant by the term "death." In accordance with the uniform teachings of historic, orthodox Christianity, we unhesitatingly aver that by "death" is meant the departure of the soul from the body. For what is "life," but the conjunction of the soul and body, by which union the body lives? Since, however, there are indications that death enters the soul's domain as well, a more detailed definition is required. But rather than invent some new theory of our own, let us go back to the teachings of the Christian church and try to fetch forth a more explicit definition.

There is really no better synopsis of the matter than that which has already been given by St. Augustine. In his discussion of "what death God intended, when He threatened our first parents with death if they should disobey his commandment," he writes: "When, therefore, it is asked what death it was with which God threatened our first parents if they should transgress the commandment they had received from Him, and should fail to preserve their obedience--whether it was the death of soul, or body, or of the whole man, or that which is called second death, --we must answer, It is all. For the first consists of two; the second is the complete death, which consists of all. For, as the whole earth consists of many lands, and the Church universal of many churches, so death universal consists of all deaths. The first consists of two, one of the body, and another of the soul. So that the first death is a death of the whole man, since the soul without God and without the body suffers punishment for a time; but the second is when the soul, without God but with the body, suffers punishment everlasting. When, therefore, God said to that first man whom he had placed in Paradise, 'In the day that thou eatest thereof, thou shalt surely die,' that threatening included not only the first part of the first death, by which the soul is deprived of God; nor only the subsequent part of the first death, by which the body is deprived of the soul; nor only the whole first death itself, by which the soul is punished in separation from God and from the body;--but it includes whatever of death there is even to that final death which is called second, and to which none is subsequent." (City of God, XIII. xii).

You'll see in Augustine's synopsis a definition of both the first and second deaths. The "first death" involves a separation of God from the soul on account of sin. But it also comprises a separation of the soul from the body. These two component factors are brought forward in Scripture: the first by Paul, who says, "And you hath He quickened, who were dead in trespasses and sins" (Eph. 2: 1)-- intimating that the soul became separated from God on account of transgressions of His law-- and the second, in the common account which we often read in passages such as: "And all the days that Adam lived were nine hundred and thirty years; and he died" (Gen. 5: 5). Adam "died" when his soul and body were sundered one from the other. This is physical death, as the former is spiritual. And these twin components of the first death are experienced by every member of humanity.

Now, following Augustine's definition, it becomes clear the second death involves a re-union of the body and soul, but in a state of permanent separation from God. It is to this death our Lord has reference when He says: "But rather fear Him which is able to destroy both soul and body in hell" (Matt. 10: 28). In no uncertain terms Christ is announcing that soul and body will be re-united when this "destruction," or second death, takes place. And John tells is that this will occur during the second, or general, resurrection (Rev. 20: 11-15).

What, then, is the nature of the "first resurrection"? Let us follow logic, and see where it guides us. Whatever the first resurrection may be, it obviously repairs and annuls the first death. But, we read in the sacred texts that it also seals one from the "second death" (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." So, it is the reparation of the first death, the antithesis of the second. The definition, then, is easy to determine. As the second death concerns the reunion of soul and body in permanent separation from God, so the first resurrection involves the reunion of soul and body in God's permanent presence. This is the "First Resurrection."

At one point, St. Augustine apparently followed these truths to their evident conclusions, embracing a Chilast system of Divinity. Alluding to his original view, he makes an interesting remark: "And this opinion would not be objectionable, if it were believed that the joys of the saints in that Sabbath shall be spiritual, and consequent on the presence of God; for I myself, too, once held this opinion." (City of God, XX. vii). However, he later dropped Chiliasm in preference to A-Millennialism; and his spiritual interpretation became prominent, insomuch that it has since been the official teachings of the Roman church on the the Millennium.

Nevertheless, Augustine's own definitions of the first and second deaths seem to confute any A-Millennial theory. For, according to that system, the "first resurrection" is simply the restoration of the soul to God, effected in the Divine work of regeneration. But that does not cancel and repair the "first death" entirely, but only partially. And herein it is manifest that A-Millennialism is false. For the saints already enjoy the resurrection of regeneration (Titus 3: 5), but nonetheless are exhorted to await a "better resurrection" (Heb. 11: 35). What must this resurrection be, if not the re-union of soul and body in the presence of God? For the fathers had the anointing of the Holy Spirit, as well as ourselves (Ps. 51: 11-12). And yet we, as well as they, await this "better resurrection" (Heb. 11: 39-40). That is, the entire assembly of Christ's elect await that time when their bodies and souls will be re-united, and they shall enter the kingdom of Jesus Christ when He comes to reign on earth. And in that day we shall stand in His presence, in that exact same condition which Adam enjoyed before he sinned. This is the meaning of the "First Resurrection."

This resurrection was foretold by the prophet Ezekiel in his vision of the raising up of the dry bones. He writes: "The hand of the Lord was upon me, and carried me out in the Spirit of the Lord, and set me down in the midst of the valley which was full of bones. And caused me to pass by them round about: and behold, there were very many in the open valley; and lo, they were very dry. And He aid unto me, son of man, can these bones live? and I answered, O Lord God, thou knowest. Again He said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said He unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as He commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then He said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dry, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, 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 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: 1-14).

Of course, there be some who allegorize these prophecies, and assert that the passages do not at all speak of the raising up of our bodies, but must be understood in a mystical sense. Such an one was Origen, who evidently taught that the raising of the dry bones was figurative of the release of the Israelites from their Babylonian captivity. It is obvious, however, that this view is totally subjective. Tertullian, commenting on such opinions, writes: "Unquestionably, if the people were indulging in figurative murmurs that their bones were become dry, and that their hope had perished--plaintive at the consequences of their dispersion--then might God fairly enough seem to have consoled their figurative despair with a figurative promise. Since, however, no injury had as yet alighted on the people from their dispersion, although the hope of the resurrection had very frequently failed amongst them, it was manifest that it was owing to the perishing condition of their bodies that their faith in the resurrection was shaken. God, therefore, was rebuilding the faith which the people were pulling down." (De Resurrectione Carnis, xxxi).

Tertullian's view, which represents that of the early fathers in general, must be recognized as the correct and orthodox position. In recent years it has been contested and overthrown, and that primarily by men who have little faith in the ability of God to accomplish His own designs (as evidenced by their practical and dogmatic rejection of the Holy Spirit's ministry), but limit everything to according to their own power. Perhaps science has had something to do with this departure from the faith; yet not science as the legitimate pursuit of knowledge, but "oppositions of science falsely so called" (1 Tim. 6: 20); the scientific positivism which reduces all knowledge to that alone which it has already verified. This kind of science is the dry-rot of humanity. It draws a circle about our perceptions of truth, beyond the bounds of which no man is permitted to venture. If he should do so, he is branded as ignorant or superstitious, perhaps both.

But, as all Divine truth lies outside this circle of skepticism, it becomes plain that reason alone can never account for that which it is God's prerogative to fulfill in His own time. God has promised a resurrection, and it shall be fulfilled. Should science deny such a resurrection, this cannot alter God's purpose, nor His ability to effect His will. Therefore, science as a means of "yeaing" or "naying" the dictates of the Almighty, is both vain and futile. But faith is everything.

We've determined that the precise nature of the "First Resurrection" is the re-union of the souls and bodies of the saints, and that such re-union will restore them to those conditions in which Adam stood before he transgressed. Man will no longer be corruptible, but shall be rendered incorruptible. As Gregory of Nyssa defined it, resurrection will be the "re-constitution of our nature in its original form." (On the Soul and the Resurrection). Notwithstanding, there is some distinction to be made between this renewed nature and that which will render us "equal to the angels" (Luke 20: 36). For, Adam was never equal to the angels; but David saith: "Thou hast made him a little lower than the angels, and hast crowned him with glory and honor" (Psa. 8: 5). Thus, if the "First Resurrection" is tantamount to the "restitution of all things," then the rendering of man equal to the angels must and can only occur after the thousand years have been completed.

And, this view, far from being unacceptable, is advanced by all of the early Chiliasts whose writings I've consulted. In the third article of this series, I made mention of Commodian's belief, that during the thousand years those raised to life would marry and beget children; and this would seem to be countenanced by Ezekiel, when he says: "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" (Ezek. 37: 25). The view, of course, would be somewhat questionable if it were not countenanced by certain Patristic authority. To our regret, Lactantius is not clear whether the saints will bear children or not. He writes: "Then they who shall be alive in their bodies shall not die, but during those thousand years shall produce an infinite multitude, and their offspring shall be holy, and beloved by God; but they who shall be raised from the dead shall preside over the living as judges." (Divine Institutes, VII. xxiv).

Commodian alone makes an implicit statement that the saints of the First Resurrection will marry and beget children. Nevertheless, Irenaeus, Lactantius, and Tertullian, and himself all agree that the First Resurrection is not that which will make us "equal unto the angels," but is rather the resurrection that commences that process. Irenaeus writes that the Millennial kingdom is the commencement of incorruption, by which we are gradually accustomed to partake of the Divine nature. (Against Heresies, V. xxxii. 1). He also says that during this period the saints shall be "disciplined beforehand for incorruption" (Ibid., V. xxv. 2). That is, they shall not be made perfect until the thousand years are complete. Lactantius, too, places the perfection of our resurrection after the Millennium: "But when the thousand years shall be completed, the world shall be renwed by God, and the heavens shall be folded together, and the earth shall be changed, and God shall transform men into the similitude of angels, and they shall be white as snow." (Divine Institutes, VII xxvi).

Tertullian is not very explicit in his statements concerning the Millennium. However, enough may be fetched from his writings to infer that he likewise held that the First Resurrection was only the beginning of the perfection of the saints. He writes: "Not that we indeed claim the kingdom of God for the flesh: all we do is, to assert a resurrection for the substance thereof, as the gate of the kingdom through which it is entered. But the resurrection is one thing, and the kingdom another. The resurrection is first, and afterwards the kingdom. We say, therefore, that the flesh rises again, but that when changed it obtains the kingdom." (Against Marcion, V. x). Referring again to the Millennium, he writes: "After its thousand years are over, within which period is completed the resurrection of the saints, who rise sooner or later according to their deserts, there will ensue the destruction of the world, and the conflagration of all things at the judgment: we shall then be changed in a moment into the substance of angels, even by the investiture of an incorruptible nature, and so be removed to that kingdom in heaven of which we have now been treating." (Ibid., III. xxv).

Of course, Tertullian sees the incorruptibility of the body as being confirmed in the second resurrection-- not the first. But we rather believe that the First Resurrection will render us incorruptible, inasmuch as Adam knew no corruption before he sinned. And our Lord's own resurrection released Him from the bonds of corruption (Acts 2: 31; 13: 30-37); and after forty days among His disciples, He ascended into heaven. But whatever view you choose to adopt, it must be admitted that the bearing of children was something made possible to Adam and Eve before they sinned. For, it is written, "And God blessed them, and God said unto them, Be fruitful and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth" (Gen. 1: 28). In the restitution, therefore, when Paradise is restored to earth, and man once more stands in the presence of God, we must believe that he shall have power, of his own will, and without sinful passion, of begetting children who shall be "holy unto the Lord."

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 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 4)

Naturally, I do not claim the ability to read into every aspect and phase of fulfillment concerning the New Jerusalem. When the city is established, then only will we know in precisely what manner the temple ordinances are fulfilled in Christ. For it is very difficult, nay, impossible, to accurately gauge the nature of a substance by the shadow it casts. We may discern the outlines and general character of that substance, but must wait for the substance to arrive before we can see it distinctly. So, I cannot concur with those "prophetic experts" who claim to peer into the innermost mysteries of fulfillment. Let us only believe that Christ is coming to reign; and that at His reign He shall establish Jerusalem in the midst of the earth, that all nations may be blessed in it. Selah!

Nevertheless, it may be edifying to discuss the general nature of the New Jerusalem, for this lies within our ability. As we stated previously, Jerusalem is seen descending to earth in John's vision. Now, granted, many students will say that this 'descent' must be perceived mystically and allegorically. But we do no think so at all. For their spiritual interpretations do not at all line up with the realities of the evidence before us. The same city is described by Paul, as being "above," and "the mother of us all" (Galatians 4: 25). And so we infer that in the present dispensation, the church has a real existence in the heavenly realms. But that it is not forever to remain in heaven we learn from John, who sees the city descending to earth. Now, if the city were only a celestial city, without any substantial reality, it might very aptly remain in heaven forever: for that would be according to its true nature. But John sees it descending to earth.

Moreover, he says: "And I heard a great voice in heaven, saying, Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, and be their God" (Rev. 21: 3). This obviously precludes any kind of spiritualizing, for the city is described descending to earth. Why? Because it is the city of the Great King, in which He shall dwell to administer judgment and justice to all nations. Remember that Jesus Christ is Immanuel, which means "God with us." He tabernacled among us once during His first advent. Now this present period is described as His absence. Yes, the King is absent: make no mistake. But God shall come again, to tabernacle with us during His Second Advent. And this is surely what John's vision relates. Of course, it is true that during this entire dispensation the city is invisible: for it is still being prepared. But when the Heavenly Bridegroom comes, what then? His presence and His city will be established.

But those who insist that these passages must be taken allegorically will get themselves into many difficulties. For they cannot explain, firstly, why, if the city is among us now, nobody knows of its existence. For two thousand years the church has functioned in the midst of great upheaval and turmoil. Never has the following admitted of verification on earth: "And God shall wipe away all tears from their eyes: and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away" (Rev. 21: 4). Then, too, the allegorists cannot explain why an invisible city is given dimensions. For John clearly states that the city is foursquare, having a length and breadth and height of twelve thousand furlongs (Rev. 21: 16). "Ah!" they say. "These numbers signify something spiritual." Very well. Nevertheless, the city is so substantial that whole nations are seen walking in the light of it; and kings of the earth are seen bringing their glory into it (Rev. 21: 24-25). And we point out, once again, that the prophecy is fulfilled on earth: for the city has descended to earth.

Jeremiah prophesies of this same city, which shall be established when Christ cometh with all His saints to reign on earth. They only shall see it who have kept God's laws:

(Jeremiah 22: 4) "Thus saith the Lord; Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place. For if ye do this thing indeed, then there shall enter in by the gates of this house kings sitting upon the throne of David, riding in chariots and upon horses, He, and His servants, and His people."

Note that Jeremiah's vision is in essential accord with previous Scriptures I've cited, in which Christ has promised to give His faithful saints power over all nations. And Jeremiah tells us that the reign will be fulfilled in Jerusalem: and not in the old Jerusalem, but in the New Jerusalem.

Let us see if we can examine more closely the nature of this city. Is it mystical or substantial? Note that John's vision agrees with Isaiah's in almost all particulars. In Isaiah 60: 11-12, the prophet writes: "Therefore thy gates shall be open continually; they shall not be shut day nor night; that men may bring unto thee the forces of the Gentiles, and that their kings may be brought. For the nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted." Of course, these passages may be allegorized, but you must admit that the substantial meaning makes more sense.

And let me say that never in the history of the world has anything of the like been fulfilled on earth. For today we see nations that refuse to serve Jesus Christ not only not being punished, but prospering greatly, while the Christian nations languish. Is this the fulfillment of the prophets' vision? I think not. We'll remember that Zechariah spoke similar words, when he said, "And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the Lord of hosts, even upon them shall be no rain. And if the family of Egypt go not up, and come not, that have no rain; there shall be the plague, wherewith the Lord will smite the heathen that come not up to keep the feast of tabernacles" (Zech. 14: 17-18).

Hence we infer that all nations shall do homage to Jesus Christ when He comes to reign. Those nations that keep the feast of tabernacles will come to a real and substantial city with true dimensions; whilst those nations which refuse to come will be afflicted with real and substantial punishments. Such fulfillment implies the personal reign of Jesus Christ on earth. There is simply no allegorizing of these passages. For if you choose to allegorize, you must water down fulfillment as the Preterists do, and argue for a restricted and qualified meaning. And the farther you depart from the meaning of language, the more erratic and far-fetched your interpretations will be. No. I believe that these passages have never yet been fulfilled. When they are fulfilled, however, then we shall see Jerusalem established in the midst of the earth, and all nations coming to do homage to the Great King.

Of course, we ought to make a note that there is some difference between the Millennium and the "New Heavens and Earth." However, most of early Fathers agree that the predictions of Revelation 21-22 largely apply to the Millennium. For we must remember that the Millennium is the "regeneration" of the earth (Matt. 19: 28); and so it is the beginning of the New Heavens and Earth. It marks the restitution of all things, of that state of the world which would have existed on the seventh day had Adam and Eve not eaten of the forbidden fruit. Yet the New Heavens and New Earth proper, which are established after the Millennium, what are they but the eternal and perpetual establishment of that which was already begun in the Millennium? As the regeneration forms the beginning of eternal existence, so the resurrection completes it once and for all.

Therefore, it is no inconsistency to say that the Millennium is the beginning of the New Heavens and New Earth--yet that epoch only which is termed the "regeneration," when all the nations will be released from the bondage of tyranny and evil, and made free from the delusions of Satan, that they may serve and worship God. And I suppose we may elucidate the nature of the New Jerusalem further by bringing to mind this phrase, "the restitution of all things." For hearken closely to Peter's speech: "Whom the heaven must receive, until the times of restitution of all things, which God hath spoken by the mouth of all His holy prophets, since the world began" (Acts 3: 21). What is this 'restitution of all things?' It must consist of that state of blessedness which Adam forfeited when he and Eve ate of the forbidden fruit. If this statement be deemed acceptable (and there is no reason why it shouldn't) then we have in hand a very important key which we may use to unlock the true nature of the New Jerusalem.

For Adam did not lose Christ's presence spiritually, but on earth. He was not evicted from a heavenly paradise, but from an earthly paradise. Thus, the "restitution" must refer to that which Adam lost. Now he (and we through him) lost Christ's presence on earth: but, behold, it is restored when John's vision is fulfilled. And then he was not permitted to eat of the tree of life, but was evicted from the Garden of Eden. But, lo! In John's vision we see not only entrance into Eden, but access to the Tree of Life. And how is Eden entered? John writes that it is entered through the gates of the city (Rev. 22: 14). Where is the city? It is described as having descended to earth. Hence, Paradise is restored to earth; and this is the restitution of all things.

The city, then, is solid and substantial: just as our bodies are substantial, and not ethereal. For Christ formed Adam out of the dust of the earth, and breathed into his nostrils the breath of life (Gen. 2: 7). The perfect man, then, is a compound being, composed of body, soul, and spirit. We do not say that the soul is man, neither that the body or the spirit is man. But when using these terms we refer to the soul, the body, the spirit of man. For this reason we know that the perfect man consists of all three. Thus, they who have previously been prepared and made ready for inheritance by the Spirit of God will awake from the dust and be clothed with their very own bodies: for the body is part of the whole man. And then these blessed ones shall inhabit the eternal and everlasting city that God has been prepared for them.

Wherefore, this is called the "restitution of all things." For Adam dwelt on earth with God in a real and substantial body, which would have become immortal had he not transgressed God's law. But when he transgressed, he became subject to death. Now, of what does restitution consist other than the abolition of death and granting of access to the Tree of Life? And not in ethereal and insubstantial bodies neither, but in real and substantial bodies made eternal and incorruptible in the resurrection. And I think all will agree with me that these are the true teachings of Scripture. So much, then, for the nature of the fulfillment of John's vision.

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...

Reformed Chiliasm (Part 2)

Despite the fact that Christians of various sects and persuasions have allegorized the prophetic Scriptures, it has become apparent to many that we must, in order to understand the Bible, maintain the meaning of language, according to standard laws which will govern our exegesis.  This is nothing more nor less than the science of interpretation. If we learn one thing from a survey of ecclesiastical history, it is the facility with which false teachers have in all ages promulgated their heresies through an allegorical reading of Scripture.  While there is much talk nowadays concerning the uses or inconveniences of a "grammatico-historical" interpretive approach, it is seldom perceived that the true hermeneutic is in fact "grammatical, historical, contextual, and canonical." 

Understanding all too well the need to return to a plain, untainted reading of God's word, the Protestant Reformers rightly repudiated an allegorical hermeneutic.  Martin Luther once declared: "I have grounded my preaching upon the literal Word.  He that pleases may follow me, he that will not may stay" (Luther's Table-Talk, pg. 6).  So also: "The literal sense of Scripture alone is the whole essence of faith and of Christian theology... allegories are empty speculations... an interpreter must as much as possible avoid allegory that he may not wander into idle dreams... to allegorize is to juggle with Scripture... If we wish to handle Scripture aright, our effort will be to attain unum, simplicem, germanum, et certum sensum literalem" (Encycopedia Americana, 1918 edition, Vol. 10, pg. 632).  Hence it is with the keenest pleasure that those who hold to the "one faith" of the "one body" (Eph. 4: 3-4) attest to the fact that an allegorical heremeneutic is rarely accepted among Christians professing sound orthodoxy. 

However, it is also apparent to many (myself included) that a revival of the allegorical hermeneutic is currently being wrought in liberal academic circles, even among those who claim, oddly enough, to be successors of Luther, Calvin, and Zwingli.   Whence cometh this strange disease?   We attribute the greater part of this ongoing hermenutical shift to the steady stream of post-enlightenment rationalism which has, from the close of the eighteenth century, bombarded orthodox churches through institutions of higher learning.  Only Fundamentalism could hold back the onslaught waged by the foes of revealed truth, but alas, fundamentalism has too often capitulated to the program of the hour, selling its birthright for a mess of worldly pottage.

Notwithstanding the depradations wrought by academics, there are yet a few who hold to the faith in its original purity, and whose desire it is to defend Christian doctrine from anything that would mar its clarity, or sap its power to save the souls of men.  They stand like the seven thousand who would not bend the knee to Baal.  And the great majority, if not all, of such Christians are they who hold to a literal, that is a "normative," hermeneutic. 

What is a normative heremeneutic?  In the broadest terms, it is a method of exegesis whereby the text itself provides the basis for interpretation. Those who endorse a normative hermeneutic accept as a foundational tenet, that the Bible is revelatory literature, and is therefore to be understood according to the customary laws of grammar and rhetoric.  Such a method never excludes the uses of figures of speech, for figures of speech are legitimate to all human language.  However, adherents of the normative hermeneutic hold that when a figure of speech is employed, it may and can be clearly identified.  Symbolism is another matter altogether, and is prevalent largely in the prophetic Scriptures.  But the purpose of a symbol is to set forth some truth which may be understood.  When a symbol appears, its meaning is generally explained by the context, or elsewhere in Scripture.  No forced meanings or "hidden senses" should be read into the text. 

When the Scriptures speak of something occurring "on earth," then the student has no right to give it a celestial meaning. There are dozens of prophetical passages which are expressly declared to have their fulfillment on earth, and in connection with earthly things.  Our Savior makes this distinction between earthly and heavenly in His discourse to Nicodemus.  But while it might be declared that the earthly is sometimes justly used as a type of the heavenly, this is not the whole, or even the half, of the truth. 

Paul's statement that "that was not first which is spiritual, but that which is natural; and afterward that which is spiritual" (1 Cor. 15: 46) has too often, we feel, been made to serve as a fundamental law of prophetic interpretation; when its meaning, as shown by the context, only sets forth the relation between the first and second Adams.  On the contrary, a study of the Scriptures will reveal that oftentimes the spiritual precedes the natural.  Moses was taken into the Mount and shown the pattern of the earthly tabernacle which he should make.  That the heavenly archetype existed prior to the earthly "copy," must be a matter of frank concession.  Then, too, Abraham's circumcision in heart preceded the fleshly circumcision which was a token of his and a seal of the everlasting covenant (Romans 4: 11; Genesis 17: 7, 10-11).  Seen from this standpoint, it could be argued that the "spiritual Israel" preceded the earthly Israel.  The truth is, the spiritual does not always follow the natural; and to lay this proposition down as a fixed law of interpretation is to lose sight of the facts.

This, however, is exactly what the allegorists have done; and because of their methods they have befogged and confused the very meaning of the texts. By a process of spiritual alchemy, earthly promises are transmuted into fulfillments so hypothetical, that the student falters, and is left at last to wonder whether God is not mocking his children.  Then the enemies of God take advantage of this confusion; and so raises its head another heresy, which must be combated with the sword of the spirit, by those who champion the literal interpretation of the inspired Word. 

   After perusing the annals of church history, and especially those which chronicle the "dark ages," I cannot speak too harshly against the allegorical method, which savors either of priestcraft or unbelief. For what reason can there be to depart from the natural meaning of words, unless one is not willing (or not able) to believe them? The priests who kept the Bible, for so many centuries, under lock and key, lest any should discover their true meaning, had a purpose no less sinsister than those modern interpreters who "take away the key of knowledge" by draping their philosophical ideals over the sacred text.  Both fail to accept (Gr. dekomai) Scripural teachings as fully inspired and authoritative. 

   This is to say nothing of the diversity of interpretations which attends an allegorical approach. When the normative interpretation of the text is disregarded, too often the meaning is spiritualized in different directions by different men, each of whom feigns to see some "deep" truth never before seen by mortal man.  Speaking of this prevalent trend, E.W. Bullinger writes: "Unless God means exactly what He says according to the laws of all language, then all positive lines of demarcation between truth and error on all the vital verities of religion are obliterated.  It is not merfely the prophecies of the second advent that suffer, but all doctrines and all the articles of the faith are involved in one common chaos" (Ten Sermons On The Second Advent, Kregel, pg. 22).  It is to be expected, therefore, that when allegorists get hold of the prophetic Scriptures, the end of their labors is to leave the child of God more mystified than he was before. This is not according to wisdom.

Aside from any initial difficulties which the student of Scripture may have, I am convinced that the truth must at last shine plainly to him who humbles himself to learn what God hath written for the edification of his saints. The words of the ancient confession read: "All things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed, and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of ordinary means, may attain to a sufficient understanding of them" (1689 Baptist Confession, I. vii).

To interpret the Scriptures is therefore not to pry into the mysteries of God's providence or the inscrutable springs of His counsel.  For "the secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law" (Deut. 29: 29).  Before one can obey, one must comprehend.  And this goes without saying.  In His parable of Lazarus and the rich man, Christ charged it as folly upon the rich man's brethren that they believed not Moses and the prophets.  "If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead" (Luke 16: 31).  If one accepts not the testimony of God's written word, then little suasion will signs and miracles yield.  Prophecy serveth for them who believe not, but for them which believe (1 Cor. 14: 22).

Although there be some things in Scripture designated as "mysteries," or otherwise set forth in symbolic language, a true exegesis will clear up the true sense. It will not render them more enigmatic. In Scriptural language, a mystery is not something comprehensible only to an elite few.  Larkin writes: "A 'mystery' in the New Testament sense is not something that cannot be understood, but is some plan or purpose of God that has been known to Him from the beginning, but which He has withheld from the knowledge of men until the time came for Him to reveal it" (Dispensational Truth, 1920 edition, pg. 151).  Obviously, there are limitations to our understanding, which exist by nature, and which sometimes render the finer mechanics of certain prophecies obscure until their ultimate fulfillment, when the veil of ignorance is removed (cf. Isaiah 29: 18, 24). But these natural limitations do not prevent us from perceiving the general tenor of even the most abstruse prophecies.   Else, to what purpose was the prophetic word given? Wherefore it becomes manifest that the Bible is revelatory literature, and is to be received as such.  If any man seek to bewilder us with allegories and fables, we must dissent to even listen to him. For we are hearkening to God, and they to their own dreams and delusions.  Yea, what is the chaff to the wheat? (Jeremiah 23: 28).

The Bible states more or less plainly that there will be a reign of Jesus Christ on the earth. In the Lord's prayer we recite the petition: "Thy kingdom come, thy will be done, in earth, as it is in heaven" (Matthew 6: 10). What are we praying for? Certainly nothing other than the reign of Christ on earth. And no allegorical reign, neither: but a real and literal one.  We are praying for Christ to establish His kingdom among us. And the vision which John beheld on Patmos, which awaits its future fulfillment, strengthens and confirms our hope. "Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, and be their God" (Rev. 21: 3). This is the focal point of all prophecy, even the restoration of that which fell through Adam's transgression.  It is the apokatastasis which the saints are awaiting.  And what was lost on earth but God's personal presence?  It was certainly not immortality, as Adam never partook of the tree of life.  He cannot therefore be said to have lost eternal life. But this will be gained in the presence of Jehovah, when Paradise is restored.

John's inspired prophecy foretells a time when Christ will come to dwell among men, just as He did at the first; only the second advent will be in glory; the end result producing, in the words of Knoch, "a precious burden of fruit for all the toil and travail attending the offense." 

But there is an anaology between the two advents of Christ which we must not overlook.  Both are literal, and take place in connection with the earth.  John says of Christ's first advent: "And the Word was made flesh and tabernacled among us" (John 1: 14). But in vision he says: "Behold, the tabernacle of God is with men." Thus he speaks of a personal reign of Jesus Christ on earth.  When the curse is removed, (i.e., the curse which was brought upon all mankind, as well as the material creation, through Adam's single act of transgression), the prophecy will be fulfilled.

It is not likely, however, that this restoration will commence sooner than the close of the Great Tribulation, at which time the seventh trumpet will sound.  For prior to the "regeneration" (Matthew 19: 28), there must, of necessity, be a period of intense birth-pains, followed by a glorious economy in which death shall be dethroned, and life reign. 

(Rev. 11: 15) "And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of His Christ; and He shall reign forever and ever."

It is at the sounding of the seventh trumpet that the dead shall be judged and the rewards given to the servants (Revelation 11: 18).  At this time the resurrection of the just will take place; which Paul elsewhere designates the "manifestation of the sons of God" (Romans 8: 19).  And to this the Old Testament prophets concur, presenting the mosaic of a yet-future age when Christ will come to establish His throne on earth to govern the nations.

(Psalm 2: 9) "Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession."

(Psalm 67: 4) "O, let the nations be glad and sing for joy: for thou shalt judge the people righteously, and govern the nations upon earth."

(Psalm 96: 10) "Say among the heathen that the Lord reigneth: the world also shall be established that it shall not be moved: He shall judge the people righteously."

(Psalm 72: 8) "He shall have dominion also from sea to sea, and from the river unto the ends of the earth."

(Isaiah 42: 4) "He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for His law."

(Jeremiah 23: 5-6) "Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth."

(Daniel 7: 27) "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, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey Him."

(Zechariah 9: 10) "And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle-bow shall be cut off: and He shall speak peace unto the heathen: and His dominion shall be from sea even to sea, and from the river even unto the ends of the earth."

These are but a few of the many passages which we may select from the arsenal of revealed truth.  And the reader will certainly agree that these passages demand a literal fulfillment. But those who choose to allegorize present innumerable difficulties. For Christ Himself instructs His disciples to pray for the time when God's will shall be done in earth, even as it is in heaven.  One may well ask: How is Christ's will done in heaven?  To which the inspired apostle responds: "Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto Him" (1 Peter 3: 22, emphasis mine).  Christ's authority in heavenly places is confessed by all Christians as being absolutely literal in nature.  Very well.  When Christ's kingdom is established on earth, "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, Whose kingdom is an everlasting kingdom, and all dominions shall serve and obey Him" (Daniel 7: 27).  What text can be more plainer than this?

If it be alleged that the above texts denote simply the spread of the Gospel during this present age, the student must adjust the language of prophecy to accord with the standards of an imperfect economy, rather than believe the passages in their plain and natural sense. Such an hermeneutic would demand upon the student a far greater credulity than one which accepts the text as a basis of interpretation.  Not for this reason alone do we discard such a method as worthless.  Christ Himself instructs us to pray for a literal kingdom on earth.

 At the present time, it must be obvious to anyone that Christ is not reigning in any real sense over the earth. And to prove this beyond any shadow of cavil, I draw the reader's attention to the fact that the kingdom (i.e., all earthly dominion) was given to the first Adam only AFTER his bride had been presented to him (see Gen. 1: 27-28).  But Eve was formed out of the rib taken from his side while he slept (Gen. 2: 21-23).  The bride of the second Adam, "the church which is Christ's body, the fulness (or complement) which filleth all in all" (Eph. 1: 23), is Eve's antitype.  This spiritual "bride" and "body" began to be formed with the ratification of the New Covenant on the cross; as witness the blood and water which flowed from our Lord's pierced side (John 19: 34).  According to an old evangelical divine, the blood stands for justification (the altar), the water for sanctification (the laver); and both, when applied to the regnerate believer, grant spiritual access into the holy place, where fellowship with Christ is enjoyed (see Heb. 10: 19; 1 John 1: 7).  But the "body" is still being formed, the "holy temple" (see Ephesians 2: 21-22) still being built; the "bride" will not be formally presented to the second Adam until He returns "the second time, without sin unto salvation" (Heb. 9: 28); wherefore we reason, and justly, too, that Christ's dominion over the earth will not be consummated until His second advent. 

But when, in relation to the "1000 years," does this universal reign begin? Once more, let us go back to Rev. 20: 1-3, where John predicts the binding of Satan. The effect of Satan's binding is that the nations should no longer be deceived. His prophecy is not about "individuals from among the nations," which language would best fit conditions appertaining to the present administration.  But he says, "that the nations," qua nations, should no longer be deceived.  And we must grant that there is a great difference between "the church" and "the nations."

Now, from Christ's ascension to the present day, the nations have continued to walk after their own delusions. They have even, at divers periods following the original publication of the Gospel throughout the entire habitable world (cf. Colossians 1: 23), persecuted the church. But Christ promises to give those who overcome "power over the nations" (Rev. 2: 26-27; cf. Ps. 2: 9). And Paul implies that they who suffer --  and only they  --  shall be accounted worthy of reigning with Him (Romans 8: 17; 2 Tim. 2: 12).  No servant is greater than his Master; and there is but one "strait gate" that leads to glory.  Hence, there can be no period prior to the Lord's second advent and the resurrection of the church corporately, during which His people shall be immune from persecution.  The nations, as the larger mass out of which the elect of God are taken,  must therefore abide in unregeneracy until the second advent.  Christian theology leaves no space for a Millennium of any kind prior to the resurrection of the just. 

Some, however, insist that the Scriptures which detail, in the plainest possible language, the Messianic blessings of Christ's future kingdom, must be understood in a qualified sense. Either they are taken as partially fulfilled in the past, or as spiritually fulfilled during the present time.  But we have not so learned Christ. As the prophecies respecting His first advent were fulfilled to the very letter, so must all the remaining prophecies be which speak of His second advent.  Our Lord did not fulfill the first-advent prophecies by fractions and half-measures. The prophecies regarding His sufferings were "filled full."  The same manner of "plenary fulfillment" will apply to His advent in glory.  Every jot and tittle will be accomplished before heaven and earth passes away (Matt. 5: 18). When our Lord promises to give His saints power to rule the nations, we must not allegorize and water down His promises, as if He were unable to bring about a literal fulfillment, and by so doing belittle His authority. For His bounty exceeds all our expectations. "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him" (1 Cor. 2: 9). When Christ makes a promise, be assured that He shall keep it; and though we wait long for its fulfillment, those who maintain patience to the end shall inherit the kingdom.