Reformed Chiliasm (Part 7)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

To be continued...

Reformed Chiliasm (Part 6)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

To be continued...