Reformed Chiliasm (Part 18)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

To be continued...

Reformed Chiliasm (Part 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 6)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

To be continued...

Reformed Chiliasm (Part 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...