Reformed Chiliasm (Part 21)

John, after describing the final punishment brought upon the heads of the wicked, and the casting of Satan into the lake of fire, then proceeds to paint a graphic picture of the Final Judgment. He writes: "And I saw a great white throne, and Him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before God: and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire" (Rev. 20: 11-15).

It is important to note that the whole of Chapter 20 presents one continuous discourse. From the end of chapter 19 to the beginning of 21, the events which John records are set forth without any break in the continuity of the narrative. Thus, the Millennium follows the punishment of the beast and false prophet, inasmuch as those who overcame the beast are then seen receiving their rewards (Rev. 20: 4). Likewise, the battle of Gog and Magog and the destruction of Satan follow the Millennium. This also concludes with the General Judgment, at which time all men shall receive their eternal portions; and then follows the renovation of the world (Rev. 21: 1 ff). It is essential that Satan's destruction should bring to end the present course of ages, for it was he who first brought sin into the world, whereby the creation became marred. Hence, when all sin is destroyed and put down finally, the world itself will be made immortal and eternal. In all respects the creation must follow the condition of man.

We find, also, that at the general judgment, death shall be destroyed, and consequently corruption also, as corruption is a work of death. Perhaps we should say, then, that the resurrection and the abolition of death are simultaneous. For, when the processes of natural dissolution are cancelled out, there will result a resurrection of all men-- and vice versa. All souls shall be brought up from Hades, and clothed in their own restored bodies, each individual to be judged according to his works. For it only reasonable that men should be judged for their deeds in the very bodies in which they were committed.

As Tertullian writes, the body of man is ancillary to the soul in the commission of evil. "Now the party which aids in the commission of a crime is brought to trial, only in such a way that the principle offender who actually committed the crime may bear the weight of the penalty, although the abettor too does not escape indictment." (De Anima, xl). The soul, then, may be viewed as the principle offender, and the body as its accomplice. Both the guilty parties must be brought before Christ's tribunal.

And so, death being nullified, a wholesale reversal of its operations will take effect. As Hades is but a repository of disembodied souls, its annulment as well may be seen as part of this process. Souls come forth from Hades, and bodies from the dust. And let no man think that God is unable to restore these bodies in which we now dwell. For as He created man from the dust of the ground (Gen. 2: 7), and as corruption was the penalty of disobedience (Gen. 3: 19), so too when death is destroyed, the bodies of all men shall come forth from the dust into which they, by death, were dissolved. This is the mystery of the resurrection, which, if any man understand not, he cannot comprehend the fullness of God's power. But God brings all things to pass in their proper season. And as death brought darkness upon the world, and sorrow, and pain, and all attendant miseries, so after the resurrection shall Christ bring light. And light then being separated from darkness for ever, the two portions of mankind-- the believing and unbelieving-- will go each to their own places. One class shall inherit eternal light, the other eternal darkness.

This will be that public resurrection and judgment spoken of by Christ, in which the sheep and the goats shall be divided (Matt. 25: 31-46). It will be a judging of "all nations." And John informs us, as also does Christ, that then all men shall be judged according to their works. Some have wondered why this should be the case if Christ has already paid for our sins. Of course, we should keep in mind that the atonement is not completed until Christ leaves the Holy Place: so what is called "salvation" is still an ongoing process until He returns. Remember the parable of the talents (Matt. 25: 14-30). Then, too, think of that corruptible crown for which Paul so earnestly strove (1 Cor. 9: 25). Salvation is only begun in the process of regeneration; it is finished in the resurrection. Let us make no mistake. Whatever tree is planted shall bear its appropriate fruit; and when the Master of the Vineyard comes at the Harvest close, He shall judge, not by the tree, but by its fruit--for the fruit determines the nature of the tree. Hence, all men shall be judged according to their works.

At the time of judgment, there will be a fulfillment of those promises given by Christ to them who receive the saints, and do offices of kindness to them. "He that receiveth you, receiveth me; and he that receiveth me, receiveth Him that sent me. He that receiveth a prophet in the name of a prophet, shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man, will receive a righteous man's reward. And whosoever shall give to drink unto one of these little ones, a cup of cold water, in the name of a disciple, verily I say unto you, he shall in no wise lose his reward" (Matt. 10: 40-42). Thus, there shall be a general amnesty from among the ranks of all mankind. And the men of Nineveh and the queen of the south shall rise up against the generation of the wicked, and condemn them for not hearkening to the words of God, and to His Son, Jesus Christ (Matt. 12: 41-42).

God, during this great judgment, shall have the books opened. What books? Surely that "book of remembrance" (Mal. 3: 16) written before God for them that fear the Lord. Then, also, the book of men's consciences; for, "Neither is there any creature that is not manifest in His sight: but all things are naked and opened unto the eyes of Him with whom we have to do" (Heb. 4: 13). And there shall also be opened that Book of Life, in whose secret pages the names of the righteous are written. Unknown to men in this world are the contents of that Book. But in the Day of Judgment, the hidden things shall be brought to light, and the counsels of the hearts shall be made manifest to all (1 Cor. 4: 5; Rom. 2: 16). They who, walking in ways of righteousness, fulfilled the law in their hearts and lives, shall be accounted worthy to enter the eternal Kingdom of God; whilst they who, ignoring the commands of God, served their own lusts and strove for temporal honors and corruptible goods, shall be cast alive into the lake of fire, which is eternal. Into this lake of fire shall Satan too be consigned, and then the darkness and light, the good and the wicked, shall be permanently separated, finally and for ever. This is that "age to come" of which Christ and the apostles speak.

Now, at the judgment shall occur that final conflagration of all things, which will result in a "New Heaven and New Earth" (2 Peter 3: 13), wherein the "nations which are saved" shall dwell. Because the creation became cursed on account of sin (Gen. 3: 17), there must needs be a purging, that it may partake of immortality and incorruption. As we've elsewhere stated, there shall be a "regeneration" of the Genetic economy when our Lord returns to execute judgment and justice on earth. However, as long as sin remains, there cannot be true perfection; and, although the whole world will be dressed in joy during the Millennium, yet nevertheless, only when sin is defeated ultimately shall the renewal of the world take place. There has always been within the church, great question whether the earth will be absolutely destroyed and annihilated by fire, or simply changed to a new and better condition. Augustine wrote: "For this world shall pass away by transmutation, not by absolute destruction. [...] The figure therefore passes away, and not the nature." (City of God, XX. xiv).

But, Commodian writes: "Again, the fire of the Lord sent forth shall be appointed. The earth gives a true groan; then those who are making their journey in the last end, and then all unbelievers, groan. The whole of nature is converted in flame, which yet avoids the camp of the saints. The earth is burned up from its foundations, and the mountains melt. Of the sea nothing remains; it is overcome by the powerful fire. The sky perishes, and the stars and these things are changed. Another newness of sky and of everlasting earth is arranged. Thence they who deserve it are sent away in a second death, but the righteous are placed in inner dwelling-places." (Instructions, xlv).

And what saith Lactantius? The sage writes: "But when the thousand years shall be completed, the world shall be renewed 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; and they shall always be employed in the sight of the Almighty, and shall make offerings to their Lord, and serve Him forever." (Divine Institutes, VII. xxvi). Perhaps we should say that the new heavens and new earth will form a habitation suitable for eternal and deathless bodies. Whether this implies that there shall be a wholesale alteration of the fabric of the world, or only a renewal of its condition, is difficult to decide. However, we suppose that in the age to come, man shall live in his body; and so it is natural to concede some kind of physical habitation fitted for his renewed and sinless condition.

All of this brings to mind the state of the righteous in the age to come. What shall be the portion of the saints? Shall all occupy the same position in the Kingdom, or shall there be a hierarchy according to individual merit? We believe in the latter. Irenaeus writes: "Then those who are deemed worthy of an abode in heaven shall go there, others shall enjoy the delights of Paradise, and others shall possess the splendor of the City; for everywhere the Savior shall be seen according as they who see Him shall be worthy. They say, moreover, that this is the distinction between the habitation of those who produce an hundred-fold, and that of those who produce sixty-fold, and that of those who produce thirty-fold: for the first will be taken up into the heavens, the second will dwell in Paradise, the last will inhabit the City; and that it was on this account the Lord declared, 'In my Father's house are many mansions.' For all things belong to God, who supplies all with a suitable dwelling-place; even as His word says, that a share is allotted to all by the Father, according as each person is or shall be worthy. And this is the couch on which the guests shall recline, having been invited to the wedding. The presbyters, the disciples of the apostles, affirm that this is the gradation and arrangement of those who are saved, and that they advance through steps of this nature." (Against Heresies, V. xxxvi. 2).

Really, what more can we add? Irenaeus has given us a picture of that eternal blessedness, which our language is incapable of approaching. If the presbyters taught by the apostles themselves believed that such a state would come to pass, then surely their testimony ought to be heeded.

While not all men will inhabit the same state of blessedness, all nevertheless will be rendered immortal and eternal. Then we shall be made "equal unto the angels." This promise has been often misinterpreted, as if Christ said, "Ye shall be angels." But Christ did not say that the saints would be turned into angels, but that they should be made equal to the angels. Of course, this doesn't mean that we will lose our personal identities, but that we'll be clothed in new bodies no longer subject to injury or death. And some will enjoy the delights of heaven, others shall dwell in the city of Jerusalem itself, whilst others will inhabit Paradise, or have their dwellings in select locations of the new earth. Let us sing praises unto God, and to His Son Jesus Christ, by Whom we were called to embrace these blessings!

That, I think, wraps up the present series. At this time, there is little I need to say in commendation of these views. After all, the majority of today's Christians are Pre-Millennialists. And there is nothing in the foreseeable future which will change this fact. As the doctrines, then, are already firmly established, though perhaps not in their apostolic purity, I send forth this offering to those who wish to study them further. Let us labor in love as we await the time of grace, knowing that the Lord's approach is drawing near. And let all Christians in apostolic communion look forward to that day, making sure their election through perseverance in the faith and through good works--which shall have their reward when the King returns in glory. May He make you to attain unto the end, Who lives and reigns with the Father and the Holy Spirit, forever and ever. Amen.

Reformed Chiliasm (Part 17)

Having cleared up those more abstruse issues concerning the First Resurrection, let us discuss what the world will be like during the times of the Millennium. What will be the conditions of living? We've already spoken of the glorious, personal return of Jesus Christ, at which time He shall punish the "host of the high ones that are on high" (Isa. 24: 21). Whether this means that He will destroy all the wicked in one definitive moment,--whether the battle of Armageddon will result in the annihilation of every unrighteous person living on earth, is difficult to conjecture. However, as previously intimated, we do not feel that this will be the case. The central scene for the Battle of Armageddon will be the city of Jerusalem. But, while the battle admits of some localization, it is equally certain that it demands fulfillment more wide-reaching than that within the confines of Palestine. Lactantius writes that the nations shall not be utterly extinguished. (Divine Institutes, VII. xxiv).

However one decides to view certain passages, it is evident that the Lord's return will result in a "new heavens and new earth" in which the conditions of life will be substantially changed. From our study of the Scriptures, we are not to suppose that all evil will be abolished when our Lord comes to reign. Rather, we incline to the view that there will be a wholesale suppression of evil, and that conditions of vastly greater blessedness will prevail for all men.

Indeed, Peter speaks of the dissolution of the heavens and earth in the day of the Lord's judgment (2 Peter 3: 7, 10, 12). But, we have already given our opinion, that the new heavens and earth will be commenced in the regeneration, but not completed until after the general judgment. Thus, the destruction of which the apostle speaks must be placed at the end of the day of the Lord, and not at its beginning. Nevertheless, we deem it not unlikely that the prediction, in accordance with prophetic usage in general, may have reference to both near and distant fulfillments.

Keeping that in mind, let us discuss what life will be like when our Lord comes back to reign. We believe that upon our Lord's return and the destruction of the wicked, there will be great upheavals throughout the whole world, insomuch that the geological structure of the earth will be altered and changed. In John's Apocalypse, at the opening of the sixth seal, "the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places" (Rev. 6: 14). John saw a great opening made in the heavens preceding the coming of Jesus Christ with all His saints. At this time, the earth itself suffered convulsions. By this we are not sure what is meant exactly, but is quite reasonable to suppose that the Lord's coming will be felt throughout the entire world. The whole earth will quake and tremble in that day.

The prophet Micah confirms this, when he says: "For behold, the Lord cometh forth out of His place, and will come down, and tread upon the high places of the earth. And the mountains shall be molten under Him, and the valleys shall be cleft, as wax before the fire, and as the waters that are poured down a steep place" (Mic. 1: 3-4). Moreover, Zephaniah informs us that the land of Palestine itself will be entirely swept clear when Jesus Christ returns: "I will utterly consume all things from off the land, saith the Lord. I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumbling-blocks with the wicked; and I will cut off man from off the land, saith the Lord" (Zeph. 1: 2-3). Those who are not gathered by Jesus Christ will be left to desolation and destruction. And this view accords with those who hold that there will be a "rapture" before the pouring out of the seven vials.

The vials themselves, in their effect, will be far-reaching throughout the world. All the life in the sea will die (Rev. 16: 3) and the solar rays will be augmented to such an extent that men will be scorched by their heat (16: 8). There will also be "a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great" (16: 18). The cities of the nations shall fall at this time (16: 19), signifying that the devastation will be massive in its results. Aside from these general details, we are unable to determine much more concerning these upheavals that will shake the globe. However, we know that they will culminate in the glorious reign of King Jesus, to which Christians of all nations look forward in anticipative joy. "For thus saith the Lord of Hosts; yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land; and I will shake all nations, and the Desire of all nations shall come: and I will fill this house with glory, saith the Lord of Hosts" (Haggai 1: 6-7).

Then will the New Jerusalem come down to earth, and be planted in the midst the nations. As Lactantius writes: "After His coming the righteous will be collected from all the earth, and the judgment being completed, the sacred city shall be planted in the middle of the earth, in which God Himself the builder shall dwell together with the righteous, bearing rule in it." (Divine Institutes, VII. xxiv). As we've already discussed the nature of the New Jerusalem, we must move onwards. However, we may make one additional remark: that Irenaeus sees the establishment of a preparatory New Jerusalem during this period. He writes: "But in the times of the kingdom, the earth has been called again by Christ (to its pristine condition), and Jerusalem rebuilt after the pattern of the Jerusalem above, of which the prophet says, 'Behold, I have depicted thy walls upon my hands, and thou art always in my sight' [Isa. 49: 16]". (Against Heresies, V. xxxv. 2). The reader must decide which view to accept. We ourselves incline to the teachings Lactantius, Commodian, and Tertullian.

Regardless of the finer mechanics, however, one thing is certain-- that the city will be established in that day, and the Lord shall dwell in the midst of His people (Ezek. 36: 26-28). Then all nations shall flow unto Jerusalem (Isaiah 60), and do homage to the Prince of Peace. The world will know a new age of righteousness, the which man has never yet seen, though often longed for. It will be, in short, a realization of the Golden Age foretold by the Hebrew prophets and sages. The healing waters will rush forth from the city to cleanse the earth from its defilement, renewing the face of the land. Then shall life flourish once more. But as the devastation preceding the Lord's return will be wholesale, there shall be during this epoch a universal repairing of the desolated places. Isaiah, as well as the other prophets, speak of the Millennium as a time of rebuilding.

(Isaiah 58: 12) "And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, the repairer of the breach, the restorer of paths to dwell in."

(Isaiah 61: 4) "And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations."

(Ezekiel 36: 33-35) "Thus saith the Lord God; In the day that I shall have cleansed you from all your iniquities I will also cause you to dwell in the cities, and the wastes shall be builded. And the desolate land shall be tilled, whereas it lay desolate in the sight of all that passed by. And they shall say, This land that was desolate is become like the Garden of Eden; and the waste and desolate and ruined cities are become fenced, and are inhabited."

I realize, of course, that some men interpret these passages in a strictly moral sense; and we cannot deny that in a true (albeit, limited) manner, such verses have their fulfillment in the Gospel. Nevertheless, they also look forward to the time when Christ's atonement will be fully accomplished,-- that is, during the Millennium. For the consummation of atonement will issue in the resurrection of the just. So, then, when Jesus Christ leaves the Holy Place "without sin unto salvation" (Heb. 9: 28), and returns to earth to reign, these prophecies will have their true and complete fulfillment. As the world will have been destroyed under Antichrist's rule, the Millennium will be the time of restoration and renewal. And the saints shall take an active part in the work of renovating the cities and supervising the cultivation of the ground.

Of course, the earth will of itself yield such abundance, that the work of tillage will be attended with much less hardship than it is now. As all the technological contraptions of man's making will be abolished in that day, and the earth restored to its primitive purity, the vine will no longer hold back its abundance, nor will the ground remain sterile and unproductive, but nature in all its offices will be enhanced. Joel writes: "And it shall come to pass in that day; that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with water, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim" (Joel 3: 18). Amos, too, predicts the abundance that shall be in those days: "Behold, the days come, saith the Lord, that the ploughman shall overtake the reaper, and the trader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt" (Amos 9: 13).

Nonetheless, Isaiah paints the most detailed account of the times we are considering. Isaiah 30: 25-26: "And there shall be upon every high mountain, and upon every high hill, rivers and streams of waters in the day of the great slaughter, when the towers fall." That is, after the battle of Armageddon, the world shall be refreshed, resulting in a new earth. Then, the prophet continues thus: "Moreover, the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day that the Lord bindeth up the breach of His people, and heal the stroke of their wound." That is, when the stroke of our wound (death) is nullified, there shall be, not only a new earth, but also new heavens.

Meanwhile, wickedness and evil, though not abolished entirely, will be rendered futile and powerless. Isaiah speaks of this period, not as consisting of the abolition of all wickedness, but of its subjugation under the reign of the Messiah. "The vile person shall no more be called liberal, nor the churl said to be bountiful" (Isa. 32: 5). He elsewhere speaks of sinners as being accursed under this new administration (Isa. 65: 20). David, in the Psalms, also prophesies the following: "Say unto God, How terrible art thou in thy works! through the greatness of thy power shall thine enemies yield feigned obedience unto thee" (Psa. 66: 3, Margin). Again, he writes: "The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thy enemies" (Psa. 110: 2). From these passages and others, we are not to infer any total abolition of enemies, but rather a glorious reign of righteousness, wherein enmity shall be overruled by the power of the Highest.

And in that day, the saints shall share in Christ's judicial administration, as Paul had previously intimated, "Do ye not know, that the saints shall judge the world?" (1 Cor. 6: 2). When Christ returns, He shall reward His servants, placing them as rulers and governors over cities (Luke 19: 17, 19). The prophet Micah foresaw this in vision, when he wrote: "And the remnant of Jacob shall be in the midst of many people as a dew from the Lord, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men. And the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, both treadeth down, and teareth in pieces, and none can deliver. Thine hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off" (Micah 5: 7-9).

Micah is clearly predicting the enforcement of righteousness throughout the whole world. While Christ shall reign from Jerusalem, the saints will bear rule with Him over the nations, and evil will shrink back under this new state of things. In fine, the Millennium will issue in the re-institution of Christian knighthood throughout the world. If any oppresses his neighbor, judgment shall be swiftly administered, without partiality and without hypocrisy. Then, too, those nations that keep not the Feast of Tabernacles will receive no blessings (Zech. 14: 17). In fact, all who do not follow Jesus Christ will be rendered miserable, even as those now who follow Him are made sorrowful by the prevalence of evil. Truly, "Blessed are the meek, for they shall inherit the earth" (Matt. 5: 5).

We see, then, the Millennium as being a period of great blessedness unto them that love the Lord's appearing, who have patiently waited for His return. Although they have suffered tribulation and hardship, their reward shall be great. For then shall be fulfilled the antitype of the Lord's Supper: "But I say unto you, I will not drink henceforth of the fruit of the vine, until that day when I will drink it new with you in my Father's kingdom" (Matt. 26: 27). That is, we shall enjoy His personal presence, and will dine with Him in His kingdom. "Blessed are those servants, whom the Lord when He cometh shall find watching: verily I say unto you, that He shall gird Himself, and make them to sit down to meat, and will come forth and serve them" (Luke 12: 37). Of course, there are many other evidences we can adduce from Scripture, that speak of these times. But, whether the dining is to be taken metaphorically, it is not for us to decide. Only concede that all such prophecies will be fulfilled upon Christ's personal, visible, and glorious return, and you will not be far from the truth.

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...