Reformed Chiliasm (Part 21)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Reformed Chiliasm (Part 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...

Chiliasm Defended (Part 1)

It is no misstatement to say that Chiliasm lies at the core of Christian eschatology. Even among its staunchest adversaries, its antiquity is unquestioned.  Although Chiliasm has had ups and downs throughout the centuries, and while it has sometimes even been branded as heresy, a large majority of the saints recognize that it alone properly explains and interprets the Messianic promises in language that "little children" would understand. That Chiliasm was the faith of men such as Irenaeus, Tertullian, Lactantius, Commodian, and others influential in the early church, tells us that it is compatible with the orthodox faith. It also claims a spiritual power that it is conspicuously absent from A-Millennial and Post-Millennial systems. "For the kingdom of God is not in word, but in power" (1 Cor. 4: 20). 

   This series will be aimed at defending the doctrines of Chiliasm from a Biblical as well as historical perspective. It will take into account advances made in prophetic studies since the Reformation --  not discounting, of course, the voice of the ancient church.  It is my frank opinion that in the first three centuries of Christianity will be found the purest expression of the faith.  These papers will therefore reflect that assumption.  At the same time, I intend to adhere closely to the Protestant doctrine of "Sola Scriptura."  The result will be a well-balanced study of eschatology, and one which I pray the Lord will use to encourage, strengthen, and bless others.

Notwithstanding, when one takes a panoramic view of church history, he/she will find that few doctrines have been more bitterly assailed than have Chiliasm.  One would think that it were calculated solely to arouse the enmity in men's hearts; whereas the intent of its foremost teachers has been aimed at promoting the three Christian graces: faith, hope, and charity (1 Cor. 13: 13).  Yet when we realize the spiritual nature of warfare in which Christians have in all ages engaged for their Lord, such opposition becomes deveiled of mystery.  In fact, its existence seems at times the most natural thing in the world.

Much of the enmity against Chiliasm arises from allegorical interpretations of Scripture. Though it a fixed law of interpretation that the literal must always govern the figurative (and not vice versa), some have not found it so.  The allegorical method was highly favored by Origen, and was admired and taken up by his disciples. Even Methodius of Olympus, Origen's earliest known opponent, followed his methods of spiritualizing nearly every passage he got his hands on. While Methodius himself leaned towards a Chiliastic view, after reading his writings one must concede that it is very difficult to maintain a Pre-Millennial position when one allows for such indiscriminate allegorizing of the prophetic Scriptures. It is at least highly difficult to prove anything with any degree of clearness or precision. And so Chiliasm seldom if ever survives in a non-literal hermeneutical environment.

Let us note that it was not a practice of the early church to allegorize the Scriptures. Tertullian freely admitted that some of the prophecies could be taken allegorically, but that this was an exception rather than a rule. Irenaeus had already shown that allegorical interpretations will often plunge one into serious hermeneutical problems. One must really ask whether the allegorizing of Scripture is even permissible, when we see every day the kind of damage it does to one's understanding of the Bible, and the stumbling-blocks it places before "him that is weak in the faith" (Romans 14: 1).  In many cases, those who invent newfangled theologies rely on allegorical interpretations because the meaning of the words must first be changed in order to promote their views. With all this nonsense going on, it would seem that allegorizing has a direct linkage to heretical theorizing. Let us beware of such methods; or, at the least, let us investigate to see whether they are sound to begin with.

Although various forms of Chiliasm survived into the Post-Nicene era, it was St. Augustine who put an effectual halt to its further growth. In his work The City of God, he claimed that the Millennium represents the spiritual reign of Christ's people "during the entire duration of this world" (XX. vii). It has been rumored by many, that Augustine's theology capitulated before the altar of political expediency; and so a spiritual ongoing kingdom craftily replaced a literal one headed by Christ in person.  Obviously such a view could only spring from the rampant spiritualizing of the Scriptures. For it is evident in the Word of God that the Millennial reign must occur after antichrist was thrown into the lake of fire (Rev. 19: 20-21; 20: 4). Also, the reign is continually promised as a future event:

(Matt. 19: 28) "Verily I say unto you, that ye which have followed me in the regeneration when the Son of Man will sit on the throne of His glory, ye also shall sit upon twelve thrones judging the twelve tribes of Israel."

(Rev. 2: 26 ff.) "And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations."

(Rev. 5: 10) "And hast made us unto our God kings and priests: and we shall reign on the earth."

(Rev. 20: 6) "Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years."

A simple glance at the above verses will tell us that the "First Resurrection" can not occur in the celestial realms, but on earth. For both priesthood and kingship belong to the earthly realm.  As a king rules over living men in the flesh, so the priest intercedes between living men and God.  To say that anyone can fill this dual role prior to the second advent of Christ is to trifle with the Scriptures.  When writing to the Corinthian saints, Paul emphatically stated that neither he nor they were reigning as kings (1 Cor. 4: 8).  This is sufficient to refute A-Millennialism.

There is no way one can spiritualize or allegorize the passages listed above. For Christ has clearly told His disciples that "The meek shall inherit the earth" (Matt. 5: 5). The earth is not a super-celestial inheritance.  To Abraham was given the promise of inheriting the world (Gr. kosmos), and all all true children of Abraham will partake of conjoint sovereignty with Christ when He returns from heaven.  See Romans 4: 13.  The prophet David places the earthly allotment in connection with the destruction of the wicked (Psalm 37: 9, 11). Our belief is that when the wicked are consumed, the kingdom will be consummated.  Paul intimates as much in 2 Thessalonians 2: 7-10. 

It is my intention in these papers to show how passages speaking of the Messianic kingdom will be fulfilled during the Millennium, and also to confute the false views that have sprung up within, or in opposition to, Chiliastic theology.

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Now, as we begin these studies, let me draw your attention to what I call the "diurnal typology." For this is really the true starting point for bringing forward Pre-Millennial truths.

Through my studies of the Scriptures, I have found that the seven days of the creative week are actually typical of a larger redemptive week. I have already related in previous articles, that when Adam sinned on the sixth day, he frustrated what would have been a perfect Sabbath, which had to be postponed to a future time. The true sabbath was therefore moved to the last day of the redemptive week.  Paul alludes to this in his letter to Hebrews, saying: "There remaineth therefore, a sabbath-keeping (Gr. sabbatismos) to the people of God" (Hebrews 4: 9).

But how was the perfection of the original sabbath frustrated?   God told Adam that in the day he ate of the fruit of the forbidden tree, he would surely die (Gen. 2: 17). The punishment was carried out on that same day; yet it fell on a substitute -- most likely a "lamb without blemish."  This slain animal typified the redemptive work which would be wrought in Christ, Who is called the "lamb slain from the foundation of the world" (Revelation 13: 8). The skins wherewith our first parents were clothed (Gen. 3: 21) sets forth the doctrine of imputed righteousness, which Adam and Eve must have received before leaving the Garden. 

 After their exile, Adam lived to be nine-hundred and thirty years old (Gen. 5: 5). That is exactly one thousand minus seventy. Moses states that seventy signifies the years of man's life (Psalm 90:10). But a day of the Lord is a thousand years (Psalm 90: 4; 2 Peter 3: 8). Thus, Adam truly died during the first day; for he was deprived of the number of his years in the midst of the day he ate of the fruit.  But it was the first redemptive day.  Wherefore we conclude that on the day the innocent lamb was slain, the redemptive week began.  The seventh day is the Millennium, whereas the eighth will bring in the eternal economy.

Now, Christ died for our sins after four thousand years had passed. But since Christ was crucified on Friday (sixth day), it is not likely that His death has any correspondence to the redemptive days. At any rate, since days are reckoned from evening unto morning (Gen. 1: 5), the coming of Christ marks the evening of the fourth day and the beginning of the fifth. This leaves two redemptive days of 1000 years each, until the expiration of the "present evil age" (Gal. 1: 4) and the inauguration of the Millennium.  But if we would undertake a chronological reckoning, we are not at all sure where to mark the actual expiration of the four thousandth year. In this we need help from orthodox Bible scholars.

There are two theories of chronology which may be accepted. Usher's chronology would make the fourth day end in 4 B.C. Whereas John Lightfoot's reckoning makes the fourth day to end around A.D. 68. What does this prove? Well, if we harmonize the two reckonings it shows that sometime between Christ's birth and the destruction of Jerusalem the fourth day elapsed and the fifth day began. Since that time approximately two thousand years have passed. That means that sometime within the present century, the sixth day will expire, and the seventh will begin. What does all this mean?

Let us recall that the seventh day is the missing Sabbath, which was frustrated by Adam's fall.  It must be clear to the most casual observer, that if six thousand years have not already elapsed, then the redemptive Sabbath is still future. It is my firm conviction that the redemptive "sabbatismos" is described in Rev. 20: 1-6. In other words, the seventh day is what Christians call the Millennium. This period shall last 1000 years, during which Christ and His overcoming saints will rule all nations with a rod of iron. This will be the fulfillment, or rather perfection, of the original Sabbath which was originally frustrated by Adam's sin. It will be made perfect by the Second Adam.  It takes place on earth; for as the kingdom was forfeited on earth, so it must be consummated thereupon.

Adam lost Christ's presence on earth, physically --  and not in any mere spiritual sense. When he left the Garden of Eden, he believed the Gospel, and called his wife's name Eve (Heb. Chavvah), which signifies "Lifespring;" for from her should Messiah be born. Adam later taught his sons to sacrifice, indicating that he was the first priest of Jehovah.  Else it is uncertain as to how, when, or where Cain and Abel learned to bring their offerings unto God. It is also possible that Adam kept the Sabbath after his eviction from Eden, as a pledge of Christ's future kingdom on earth; though it should pointed out that by the time the law was given to Israel on Mount Sinai, the sabbath as an institution of redemptive significance had become forgotten among men (see Nehemiah 9: 14).   

It is natural to suppose that as true worship was gradually eclipsed by idolatry, the keeping of the sabbath became obsolote.  Jehovah restored the true religion when he called Israel out of bondage; and from thenceforth began the institutition of those types, both sacrificial and prophetical, which would find their consummation in the Millennial day of rest.  Thus, it is fair to conclude that the Sabbath looks forward to the Seventh day on earth, to the restoration of Christ's presence among us (cf. Acts 3: 19-21), in which He shall be rule and reign in His physical person.

(Psalm 22: 27) "All the ends of the world shall remember and turn unto the Lord: and all the kindreds of the nations shall worship before thee. For the kingdom is the Lord's: and He is the governor among the nations."

(Psalm 86: 9) "All nations whom thou hast made shall come and worship before Thee, O Lord; and shall glorify thy name."

(Zech. 14: 9) "And the Lord shall be king over all the earth: in that day there shall be one Lord, and His name one."

Again, these verses cannot be allegorized, nor can they be relegated to any present hypothetical reign, such as A-Millennialists would have us to believe.  The verses will be literally fulfilled. Our Lord speaks in His parable of going to receive a kingdom, and then returning (Luke 19: 12 ff.). Hence if the kingdom He received is a universal kingdom, then it follows that He shall return to fulfill the prophecies of His reign on earth (which was the scene of the original fall), and to distribute rewards unto His servants. That nearly every orthodox creed preserves the idea of a universal dominion of Christ following the resurrection of men, leads us to believe that the very germ of Chiliasm is latent in orthodoxy.

Scripture gives us no warrant, however, for concluding that the pre-millennial advent of Christ will issue in the general resurrection of all men.  Only "they who are Christ's" will be raised at His parousia (1 Cor. 15: 23), as corporate harvest to Christ the firstfruits.  The "church which is His body" (Eph. 1: 22-23) represents only one rank or tagma, which is raised at Christ's second advent.  The wicked dead form another rank altogether, and will not be raised until the close of the Millennium. In the following articles, we hope to bring into sharper profile the mechanics of the several resurrections, and the typological relationship which they occupy in God's redemptive program. 

To be continued...