Southeastern Baptist Theological Seminary

THE MILLENNIAL REIGN OF CHRIST: A CASE FOR PREMILLENNIALSIM

C. Walter Overman THE6130: Theology III December 2, 2013

THE MILLENNIAL REIGN OF CHRIST: A CASE FOR PREMILLENNIALSIM The three millennial views, postmillennialism, amillennialism, and premillennialism, concern the nature of the thousand-year reign of Christ mentioned in Revelation 20:1-10. Specifically, the millennial debate is concerned with whether or not Jesus will physically reign on earth for a literal one-thousand years prior to the arrival of the new heaven and new earth (Rev. 21). Although the debate is primarily concerned with future events, its implications for the present are many. It is here that believers are reminded of the implications of evangelism and the role of the church as part of Gods redemptive plan. Above all, the present discussion is important because it reinforces a central truth of the Christian faith that fuels a Christians joyful response during times of trial: Jesus will return to vindicate his saints and to destroy humanitys greatest enemiesSatan, sin and death. G.C. Berkouwer said it best when he said, Eschatology is not a projection into the distant future; it bursts forth into our present existence, and structures life today in the light of the last days.1 The most important question in the millennial debate is the interpretation of Revelation 20, with a specific view toward the interpretation of the two resurrections mentioned in Revelation 20: 4b-5: came to life (v.4b; ESV) and come to life (v.5). While it is not the only factor, it is fair to say that a correct exegesis of this text to some extent determines the issue.2 With that said, this brief work will summarize the three millennial views and will then demonstrate that premillennialism offers a natural and convincing exegesis of Revelation 20: 4b5, and is therefore the preferred millennial view.

Stanley J. Grenz, The Millennial Maze (Downers Grove: InterVarsity, 1992), 202.

Grant R. Osborne, Revelation, Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker Academic, 2002), 706.

Postmillennialism Postmillennialism expects the gospel to win much of the world to saving faith prior to Christs return, resulting in an era of peace and righteousness during human history commonly called the millennium.3 After a long era of peace and righteousness, Jesus will return to resurrect and judge all mankind, bringing an end to human history and ushering in the eternal state. This view peaked in popularity during the late nineteenth century as world missions and social progress led many to conclude that Christs reign was at hand. It began to fade thereafter as a result of two world wars and the advent of the atomic age. Theologians to hold this view include Jonathan Edwards, Charles Hodge, and Augustus Strong. Proponents anchor postmillennialism in a number of Old Testament texts that indicate a period in human history where all people will worship God (Psalm 86:9; 102:15; Psalm 2; Isaiah 2:2-4); in the kingdom Parables of Matthew 13; and in John 12:31-32. These texts are seen as evidence that Christs rule and righteousness will gradually expand across the earth, effectively drawing all men to God in fulfillment of the Great Commission.4 Postmillennialists interpret the events of Revelation 20 as occurring chronologically after chapter 19, but the rider on the white horse (Rev.19) is symbolic of Christs victory over his enemies, a victory earned via the preaching of the gospel during the church age. The sword coming from the mouth of the rider is interpreted as the Word of God (Rev. 19:15). After the Words victory, the thousand-year era of Revelation 20 commences.5 During this era peace reigns on earth as Satan is bound and evil restrained (Rev. 20:1-3). At the end of the millennium
3

Robert G. Clouse, ed., The Meaning of the Millennium: Four Views (Dowers Grove: Inter Varsity Press, 1977), 117. This era, according to this view, is an undefined length of time. Darrell L. Bock, ed., Three Views On The Millennium And Beyond, Counterpoints Series (Grand Rapids: Zondervan, 1999), 31-42.
5 4

Grenz, The Millennial Maze, 72-73.

Satan is released and leads one final rebellion, resulting in a short-lived conflict between good and evil. Satans final rebellion is crushed upon Christs return, which is followed by the resurrection, judgment and inauguration of the eternal state (Rev. 20:7-15). With regards to the two resurrections (Rev. 20:4b-5), most proponents follow the view of Augustus Strong, who believed that the first resurrection symbolizes a great spiritual revival during the church age, which will empower the church to triumph over evil as the saints become aware of the strength they posses in Christ.6 This victory results in Christ reigning spiritually through the saints during an extended period of peace, after which Christ physically returns to resurrect the dead (second resurrection) and to judge all mankind (Rev. 20:11-15). Thus, postmillennialists understand the first resurrection as a spiritual resurrectiona spiritual revival of sortsand the second resurrection as a bodily resurrection of all mankind which occurs upon the second coming of Christ. Evaluation Postmillennialism is unpersuasive for a number of reasons. First, the kingdom parables (Matt. 13) may just as likely be interpreted as contrasting the beginning of the kingdom with the end, rather than asserting a gradual development of the kingdom.7 Second, this view contradicts evidence pointing to the kingdom arriving in one cataclysmic event (Dan. 2:44; Matt. 13:38-43) and ignores the biblical record that suggests a worsening of conditions prior to the return of Christ (2 Tim. 3:13; Matt. 24).8 Finally, throughout Scripture there is no hint of an earthly reign of Christ that does not include his physical presence.9

Grenz, The Millennial Maze , 74. Bock, Three Views, 77. Daniel L. Akin, ed., A Theology For The Church (Nashville: B&H Publishing, 2007), 910. Millard J. Erickson, Christian Theology, 2nd ed. (Grand Rapids: Baker Books, 1998), 1223.

Amillennialism Amillennialists believe the thousand year reign of Christ mentioned in Revelation 20 is symbolic of the era between the first and second advent of Jesus. Proponents believe that Satan was bound during Christs first advent, and will be released at the end of the church age, resulting in rising conflict between the forces of good and evil which usher in the second coming of Christ. Upon Christs return, Satan is completely defeated and the deadrighteous and unrighteous alikeare resurrected unto final judgment, followed by the inauguration of the eternal state. Although amillennialism was not recognized as a distinct position until around the turn of the twentieth century, it has dominated Christian eschatology since the days of Augustine and has been held in some degree by Augustine, Aquinas, Luther and Calvin.10 Amillennialism is popular today among Reformed theologians and denominations. Amillennialists see texts such as 2 Peter 3:10-13 and 2 Thessalonians 1:5-10 as proof of a simple eschatological chronology where Christ returns in one climactic event to resurrect the dead and to judge all mankind.11 Proponents also cite texts that point to the simultaneous resurrection of believers and unbelievers unto judgment as evidence of one resurrection at the end of time (John 5:28-29; Acts 24:14-15; Matt. 25:31-33; 2 Cor. 5:10). Most amillennialists interpret Revelation symbolically through progressive parallelism, which divides Revelation into seven recurring sections. Each section describes the church and the world from the first advent to Christs second coming, with each section revealing more about the future than the previous section.12 According to this view, Revelation 20 returns to the

10

Kim Riddlebarger, A Case for Amillennialism (Grand Rapids: Baker Books, 2003), 31. Grenz, The Millennial Maze, 158.

11

Clouse, The Meaning of the Millennium,156-157. The seven sections given are: (1) chapters 1-3; (2) chapters 4-7; (3) chapters 8-11; (4) chapters 12-14; (5) chapters 15-16; (6) chapters 17-19; (7) chapters 20-22.

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beginning of the New Testament era. Thus, Revelation 20:1-3 describes Christs victory over Satan where he is bound, allowing the spread of the gospel. Revelation 20:4-6 is a parenthetical scene between the two advents. Revelation 20:7-10 pictures the final and complete victory over Satan at the end of the church age upon the second coming of Christ. Amillennialists interpret the first resurrection (Rev. 20:4b) as a spiritual resurrection. Some understand this to occur upon the death of a believer who is immediately ushered into the presence of Christ in heaven. Others understand the first resurrection as pointing to the act of regeneration, or the new birth.13 Therefore, Revelation 20:4-6 is indicative of the disembodied saints ruling alongside Christ in heaven throughout the church age, or it refers to the saints ruling alongside Christ on earth during the church age. The second resurrection (Rev. 20:5) is a bodily resurrection that occurs upon Christs second coming that includes all mankind. Evaluation The strength of amillennialism is its simple chronology of the end times and its consistent symbolic interpretation of Revelation. However, this view is problematic for several reasons. First, the amillennial understanding of the disembodied saints reigning with Christ from heaven contradicts others texts where the resurrected saints are depicted ruling over the nations as the Sons of God with an iron scepter (Rom. 8:18-23; Rev. 2:26-27).14 Further, the belief that Satan was bound at the cross is difficult to reconcile against the previous two-thousand years of human history and with the current spiritual condition of the world. It also contradicts a bevy of biblical evidence that describes Satans work in this present age (Acts 5:3; 1 Cor. 7:5; 2 Cor. 4:34; 11:14; 12:7; 1 Thess. 2:18; 2 Thess. 2:8-9; 1 Tim. 1:20; 1 John 3:8;10; 1 Peter 5:8).

Erickson, Christian Theology, 1220. Space does not permit a full discussion here. For a detailed discussion on the two amillennial views of the first resurrection see Grenz, The Millennial Maze, 159-160.
14

13

Akin, A Theology for The Church, 909.

Premillennialism Premillennialism states that Christ will physically return to earth to initiate a onethousand year reign with his resurrected disciples. The armies fighting against the returning Christ (Rev.19:19) will be destroyed and Satan will be bound for the millennium. At the end of this era, Satan is released and leads one final rebellion which is quickly defeated. Thereafter, unbelievers are resurrected, followed by the great judgment and the inauguration of the eternal state. This view was popular during the early church but declined in popularity after the time of Augustine. It rose to prominence again in the nineteenth century along with the rise of dispensationalism. Premillennialism is popular today among conservative Baptists, Pentecostal, and conservative independent churches.15 Notable premillennialists include George E. Ladd, Darrell Bock, Craig Blaising, and John Walvoord.16 Modern historical premillennialists approach Revelation through a grammatical-historical hermeneutic that applies preterist and futurist methods of interpretation. This approach understands the Beast of Revelation 13 to include both the first century Roman Emperor and the personal Antichrist at the end of the present era. This view interprets Revelation 19-20 as a continuous narrative that describes in symbolic terms the second coming of Christ (Rev.19), who destroys the satanic evil embodied in Rome and in Antichrist.17 The victorious Christ then defeats and binds Satan (Rev. 20:1-3), after which the saints are bodily resurrected and reign on earth with Christ for the ensuing millennium (Rev. 20:4-6).
15

Erickson, Christian Theology, 1216.

Proponents generally fall into one of two camps: Historic Premillennialism or Dispensational Premillennialism. I argue here more along the lines of Historic Premillennialism. For more on the Dispensational position see John F. Walvoord, The Millennial Kingdom: A Basic Text In Premillennial Theology (Grand Rapids: Zondervan, 1959). George Eldon Ladd, "Revelation 20 and the millennium." Review & Expositor 57, no. 2 (April 1, 1960): 168. ATLA Religion Database with ATLASerials, EBSCOhost (accessed November 17, 2013).
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This view presumes that a number of those who fight alongside the Antichrist will survive (Rev. 19). These survivors will continue to live, marry and repopulate the earth alongside the resurrected saints. Therefore, the curse of Gen. 3:15 is rolled back though not completely reversed.18 At the end of the millennium Satan is released, upon which time he leads one final rebellion with a number of human subjects against Christs rule, to which he and his subjects are quickly defeated (Rev. 20:7-10). Satans defeat ushers in the second resurrection and great judgment, followed by the inauguration of the eternal state (Rev. 20:11-21). Premillennialists insist that both resurrections (Rev. 20:4b-5) are bodily resurrections. The first resurrection (v.4b) entails two groups. The first are those to whom the authority to judge was committed (v.4a). This group consists of the apostles and saints, to whom judgment has been promised (Matt. 19:28, 1 Cor. 6:3).19 The second group consists of the martyrs of the end time, referred to as the souls of those who had been beheaded (v.4). It is these two groupsreally the saints of all timewho came to life and reigned with Christ for a thousand years (v.4b). The second resurrection occurs after the millennial reign of Christ and includes the rest of the dead [who] did not come to life until the thousand years were ended (v. 5), a reference to the resurrection of the unjust.20 As mentioned from the outset, how one interprets Revelation 20, specifically the two resurrections (Rev. 20:4b-5), is the most important question in determining ones view of the millennium. The central issue regarding the two resurrections is the interpretation of (come to life; came to life; Rev. 20:4b-5). Postmillennialists and amillennialists interpret the first use of (4b) as a spiritual resurrection, each with a different nuance, and the second
18

Akin, A Theology for The Church, 911. Ladd, Revelation 20, 168. Osborne, Revelation, 707.

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use as a bodily resurrection (v.5). Premillennialists interpret the word as a bodily resurrection in both verses. The premillinnial view is favored for two reasons. First, most often refers to physical life (Matt. 9:18; John 11:25; Romans 14:9; Rev. 1:18; 2:8; 13:14).21 Secondly, to interpret the two uses of this word differently in the same context strains the ordinary rules of hermeneutics. Ladd says it best when he says, if it means bodily resurrection in verse 5, it must mean the same thing in verse 4b, or we have lost control of exegesis.22 Its only natural that those who participate in the first resurrection will be bodily raised, if that is indeed the meaning of the second resurrection. In sum, the most likely interpretation of Revelation 20:4b-5 is that of two bodily resurrections in line with premillennialism: one at the second coming of Christ that will include believers only, and one for unbelievers at the end of the millennium. The strongest objection to premillennialism is that the millennium is never mentioned outside of Revelation 20. Thus, critics charge that premillennialism is inherently deficient because it is based on one biblical text. Premillennialists respond in a number of ways. Some contend that there are no biblical passages with which premillennialism cannot cope, oradequately explain.23 By contrast, it has been demonstrated that the two resurrections of Revelation 20 are problematic for postmillennialists and amillennialists. However, evidence for premillennialism can be found elsewhere. Some scholars make a strong exegetical case from 1 Corinthians 15:23-24, where they see two distinct intervals in relation to the establishment of Christs kingdom. The first interval falls between Christs resurrection and his second coming, and a second undefined interval falls between the parousia
21

Osborne, Revelation, 707. Ladd, Revelation 20, 169. Erickson, Christian Theology, 1223.

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and the telos, when Christ completes the subjugation of his enemies.24 Premillennialists also appeal to a number of texts for evidence of a separate resurrection for a select group (Luke 14:14; 1 Cor. 15:23; Phil. 3:11; 1 Thess. 4:16).25 In addition, a number of theological reasons favor premillennialism. Contra postmillennialism, the premillennial view presents a realistic view of the future that emphasizes Christs visible and public return to reign on earth as the impetus behind the establishment of Gods earthly kingdom.26 This understanding is preferred, for it looks to Christ and his authority to establish a worldwide Christian kingdom, rather than placing hope in fallen humanity to initiate Christs earthly kingdom. Perhaps most importantly, the millennial reign will serve to commend the justice of God in the final judgment.27 At the end of the millennium Satan will be released, where he will discover in the hearts of some a willingness to surrender to his enticements, even though they have lived in a period of peace and righteousness.28 This final rebellion and manifestation of sin will demonstrate that evil is not a byproduct of society, human institutions, or ones upbringing. Rather, it will show unequivocally that evil is a byproduct of the sinfulness of the human heart. Therefore, the millennial reign will demonstrate once and for all Gods right to judge mankind.29

Clouse, The Meaning of the Millennium,38-39. This interpretation hinges on two adverbs epeita and eita ,translated as then (v.23;24) which denote a sequence of time after that. See also Ladd, 171. Erickson, Christian Theology, 1224. For example, Phil. 3:11resurrection from the dead, literally reads the out-resurrection out from among the dead ones. This and other texts like it are indicative of the premillennial understanding of two bodily resurrections. Craig L. Bloomberg and Sung Wook Chung, A Case for Historic Premillennialsim (Grand Rapids: Baker Books, 2009), 172
27 26 25

24

Clouse, The Meaning of the Millennium,38-39. Ibid., 40. Ibid.

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Conclusion The goal of this work was to provide a sketch of the arguments for each of the three millennial views and to demonstrate that premillennialism is more adequate than either postmillennialism or amillennialism. This debate hinges in large part on the interpretation of the two resurrections of Revelation 20:4b-5. In the final analysis, the premillennial interpretation of this text is derived from a sound exegesis, while it is fair to say that the postmillennial and amillennial interpretations strain the usual principles of hermeneutics.30 Therefore, I conclude that Revelation 20:4b-5 is consistent with premillennialism. Thus it is preferred over amillennialism and postmillennialism. It should be noted here that many faithful, orthodox Christians have held to each of the three millennial views.31 Each view, in my estimation, offers something for all believers to apply in the present life. Postmillennialism, for example, reminds us that every believer has a duty to engage in evangelism and world missions in fulfillment of the Great Commission. For its part, amillennialism reminds us that Christ does rule to some degree on the earth presently through his bridethe church (Ephesians 1:20-22). Finally, premillennialism reminds us of our future hope; that Christ and his saints will be fully vindicated on earth as they rule and reign together for the millennium.

30

Erickson, Christian Theology, 1223. Akin, A Theology for The Church, 908.

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Bibliography

Akin, Daniel L., ed. A Theology For The Church. Nashville: B&H Publishing, 2007. Blomberg, Craig L. and Sung Wook Chung. A Case for Historic Premillennialsim. Grand Rapids: Baker Books, 2009. Bock, Darrell L., ed. Three Views On The Millennium And Beyond. Counterpoints Series. Grand Rapids: Zondervan, 1999. Clouse, Robert G., ed. The Meaning of the Millennium: Four Views. Dowers Grove: Inter Varsity Press, 1977. Erickson, Millard J. Christian Theology. 2nd ed. Grand Rapids: Baker Books, 1998. Grenz, Stanley J. The Millennial Maze. Downers Grove: InterVarsity, 1992. Ladd, George Eldon. "Revelation 20 and the millennium." Review & Expositor 57, no. 2 (April 1, 1960): 167-175. ATLA Religion Database with ATLASerials, EBSCOhost (accessed November 17, 2013). Osborne, Grant R. Revelation. Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker Academic, 2002. Riddlebarger, Kim. A Case for Amillennialism. Grand Rapids: Baker Books, 2003. Walvoord, John F. The Millennial Kingdom: A Basic Text In Premillennial Theology. Grand Rapids: Zondervan, 1959