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 5)

I cannot stress too highly the importance of learning the real nature of last things by going back to the first things. For these first things, when properly discerned, may serve as a key to unlocking the true import of last things. And indeed many have already figured this out. But since so many false systems of eschatology are current, concerning whose teachers the sacrifice of evidence on the altars of delusion is all too common, it does little good to investigate these matters unless one is willing to accept the facts as they stand.

Some heretics, although they have no comprehension of the first principles of Christ's salvation, are nevertheless shrewd enough to see that the validity of their eschatology relies on certain views of "first things." Thus they contend hotly over such topics as the Genetic creation, the Garden of Eden, and even the nature of the death which Adam incurred on the whole human race. These sophists, skeptics, and downright heretics, have so confused and jumbled the Gospel message, that a deal of repair is necessary, that more Christians be not carried away by their falsehoods. It is for this reason that I mentioned in my last article the importance of the term, "the restitution of all things." Because if we can find out what Adam lost, we'll be able to see what God's plan of salvation really consists of.

Now the facts are these: Adam was made a rational being compounded of both body and soul (Gen. 2: 7). He was placed in the Garden of Eden (on earth) to have communion with God and enjoy His presence, and to rule over the Creation which God had prepared for Him. When he transgressed God's law, he incurred death upon himself, and forfeited the right to eat of the Tree of Life. The ground was cursed (Gen. 3: 18), and Adam and Eve were evicted from Eden, to live in toil and hardship, while looking forward by faith in Christ to the consummation of their (and our) restoration. This will be the restoration of exactly what they lost, with the added privilege of partaking of the Tree of Life.

I must here concur with Methodius, in that death, while being the just punishment for sin, was nevertheless given as a remedy. Alluding to the parable of the potter and the marred vessel (Jer. 18: 3-6), he writes: "Now God's plan seems to me to have been the same as that which prevails among ourselves. For seeing Man, His fairest work, corrupted by envious treachery, He could not endure, with His love for man, to leave him in such a condition, lest he should be forever faulty, and bear the blame to eternity; but dissolved him again into his original materials, in order that, by remodeling, all the blemishes in him might waste away and disappear." (Discourse on the Resurrection, vi). Thus, the marred vessel (man) is melted down by death, in order that God may refashion it in glory in the resurrection. And God gave the promise to Adam and Eve that this salvation would be effected by Christ.

Of course, it is needless to say that this has not all happened yet. For the restitution is incomplete until Christ comes to establish His presence among us. That is why it is essential that we understand why in John's vision the New Jerusalem is seen descending to earth. Because as Paradise is within the New Jerusalem, access to the Tree of Life is not possible until the city descends.

At that time, there will be a renewal of the earth's pristine condition, a resurrection of the just shall take place, and Christ will commence His glorious reign over mankind. Satan shall be bound, and the nations given liberty to eschew evil and follow King Immanuel. In fine, this is what the doctrine of the Millennium is about. It involves the restitution of all things. Wherefore I have embraced Chiliasm in opposition to what is known as Preterism, or past-fulfillment. For Preterism must deny all of the above truths; and because it does so, by its tenets restoration based on the original promises of God simply isn't possible. But God's promises stand sure and immutable. "Yea, let God be true, but every man a liar" (Romans 3: 4).

That the Bible teaches a resurrection of these very bodies in which we now dwell, should be evident to anyone that reads the Scriptures. Past fulfillment systems would do away with this resurrection, making it a salvation of the soul, and not the whole man. However, we ought to know better than that. Indeed, every Christian who has been trained in sound orthodoxy will recognize any such views as the Hyper-Preterists assert as highly dangerous and subversive of the truth. "Is salvation really of the flesh?" they ask. "No, it is not of the flesh at all, but of souls." Kurt Simmons, the foremost proponent of Hyper-Preterism, has stated that resurrection consists of the soul, and not the body. He writes: "The general resurrection consisted in the release of all souls from Hades, which was then destroyed. At death, the souls of men now go directly to their respective rewards – eternal life in heaven, or destruction of the soul in Hell." Let us take a closer look at Simmons' view, to find out whether it is indeed "sound doctrine."

Simmons and the Hyper-Preterists would like us to believe, firstly, that God's salvation does not involve the whole man. But when Adam and Eve transgressed, they were in their natural bodies; the same bodies, mind you, in which we dwell today. Know that the perfect man consists of body, soul, and spirit. For, as we've said in our last article, we do not call the soul 'man,' nor do we call the body 'man.' We are accustomed to refer to the soul and the body as of man. Because man is a compound being, salvation must include all components, not one or two alone. When Adam and Eve sinned they were in their natural bodies. Thus, restoration must bring us back to Paradise in our natural bodies; except that then our bodies will be no longer subject to corruption, but rendered immortal. Perceiving these facts, it is manifest that Simmons errs when he limits the resurrection to the soul only.

He also makes another blunder when he says that the general resurrection consisted of souls being released from Hades. And where do we suppose that Simmons would have them to go? Apparently to Paradise, which he contends is for souls alone, and not bodies. But he forgets that souls were already in Paradise when this invisible and unverifiable resurrection took place. For the righteous after death were gathered unto their fathers, and were 'comforted' in Abraham's bosom (Luke 16: 25). Paul claimed that after death he would be "with Christ" (Phil. 1: 23). Where? Certainly not in the Garden of Eden, for that, even by Kurt's admission, was not yet available. But in Hades, the same state of blessedness to which Lazarus and the Fathers themselves departed after death. Whereas the wicked are described as being in torment, and that immediately after death. Simmons would assert, then, that the resurrection (which he claims to be a past event) merely consisted of souls being transferred from one Paradise to another, or from one hell to another. But this is obviously not what the Bible is talking about!

The Lord says: "Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to destroy both soul and body in hell" (Matt. 10: 28). If the resurrection has already occurred, as the Hyper-Preterists contend, then we should expect to see bodies raised to judgment and removed from our midst. For if the resurrection is still ongoing, the raising of bodies must be ongoing. But if it be a past event only, then it cannot apply to us. Otherwise, if it applies to us, why do we not see bodies raised either to life, or to judgment? Concerning the general judgment, Christ says: "Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear His voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, to the resurrection of damnation" (John 5: 28). Christ tells us that it is from the graves the dead shall arise. So, if the resurrection applies now, why are dead bodies still in the graves? Or, if it only applied at one time, why isn't there any verification that the bodies arose?

Remember, the restitution must restore exactly what Adam and Eve lost when they transgressed. Now, they had personal communion with God in their own bodies, and that communion was on earth. They had dominion over the creation, which had not yet been made subject to vanity (Rom. 8: 20). They had the right to eat of the Tree of Life, and had not known sin or death. Very well. What, then, is restoration? It must include-- 1): Communion with God in our very own bodies, and that on earth; 2): Dominion over the Creation; 3): The right to partake of the Tree of Life; and 4): freedom from death and sin.

Therefore, considering the above, it is obvious the Hyper-Preterism is fallacious. For, firstly, it denies the personal, visible presence of Jesus Christ on earth. Secondly, it denies that salvation involves our physical bodies. Thirdly, it denies that we shall have dominion over the Creation. All of this denial springs from, as stated, a misconception concerning last things, which may be traced to false notions of first things. Fix your equations, gentlemen. You cannot claim that Christ is on earth now, and in the same breath aver that Paradise is located in heaven. John has already described the New Jerusalem as coming down to earth (Rev. 21: 2-3).

Our answers regarding the resurrection will not line up, or in any way be consistent, unless we perceive that it involves the entire man. It does not appertain to the soul only, but to the body as well. In fact, it is that pre-ordained epoch when the soul will become united to the re-formed body. As sin brought the penalty of death upon us all, it is necessary that our bodies must die. But this is a remedy more than anything else. Irenaus writes: "He (God) set a bound to his state of sin, by interposing death, and thus causing sin to cease, putting an end to it by the dissolution of the flesh, which should take place in the earth, so that man, ceasing at length to live to sin, and dying to it, might begin to live to God." (Against Heresies, III. xxiii. 6).

For the body shall be refashioned anew in the resurrection, that we may enjoy communion with God in exactly the same condition in which Adam and Eve stood before they transgressed; however, with this added privilege of eating of the Tree of Life and living for ever. For when our first parents sinned, and were evicted from Eden, they did not lose spiritual communion with God, inasmuch as they were given the promise of Christ, and believed. Else, if they did not believe, how did their children learn to do sacrifice?

It is evident, however, that Adam and Eve believed, attaining the promise of eternal life through Christ. As Lightfoot once wrote, they were the first to enter the New Covenant. But if the Covenant applies to souls alone, then what did they not already have prior to their eviction from Paradise? For after death, we must conclude that they, as believers, entered the state of the blessed. And if resurrection involves the soul only, what need was there for the prophets to speak of a future resurrection? For in that case, resurrection was secured through faith in Christ, and enjoyed in the afterlife. Then, too, if resurrection doesn't pertain to the body, why were Adam and Eve barred from partaking of the Tree of Life? For their faith in Christ should have qualified them to lay hold of life then and there, and not at some future time. It is obvious that those who hold Simmons' views are not consistent on all points. In fact, they contradict themselves repeatedly, not seeing that Christ's salvation is brought to bear upon the entire man.

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...