Reigning with Christ III

Three Views: Post-millennial, A-millennial, and Pre-millennial: 

The word millennium simply refers to a thousand years. When will Jesus reign and how will Jesus reign? These views seek to answer those questions. Not everyone agrees over the nature or time of the millennium. Not all are convinced of a future millennial reign at all. Since the Ascension of Christ various views have emerged. This vacillation will no doubt continue as the landscape of time and history changes. Certain climactic views on earth might cause one to reconsider his or her views. 

Postmillenialism is comparatively recent in origin.[7] Daniel Whitby and A.A. Hodge are some of the most notable men who hold this view. This view would suggest that we are fulfilling the Great Commission (Matthew 28:19) and that a kingdom of heaven, on earth, is flowering and coming to fruition today. They would point to the Parable of the Mustard Seed (See Matthew 24) and certain other parables; the successes of the Church in history are evidence as well. For the postmillennialist Christ will come after the millennium. Dr. Ed Hindson notes that “those who hold to this perspective believe that the world will continue to get better and better until the entire world is Christianized”[8] 

The postmillennial view would see Revelation 20:6 as looking back on history. The binding of Satan did not render him in active but only operating in a limited capacity. The millennium is at the end of history that sees the Reign of Christ. Some see the Reign of Christ as literal and yet others see it as spiritual. Amillennialism, meaning no millennium, would suggest a spiritual or allegorical interpretation of the relevant texts. The millennium then is spiritual. St. Augustine is the popular founder of this view in his book, The City of God. In this work he reframed Christian understanding to believe that the church age was indeed the thousand year reign. William Hendriksen is another notable scholar who holds to this view. Adherents to this view also sees the spiritual kingdom being fulfilled now in a spiritual sense—on earth or in heaven. 

Post-millennialists are highly optimisitic and maybe for good reason. That is yet to be decided. This view interprets the parable of the mustard seed (Matthew 13:31-33) to support this understanding. This parable does not inform us as to the extent to which the Kingdom would grow analogous to the seed. Some parts of the world are experiencing a revival of the Gospel. Yet the world is also increasingly becoming evil. Passages such as Matthew 7:13-14, 24:21-30; Luke 18:8; 2 Thessalonians 2:3-4; 2 Timothy 3:1-5, 12-13; 4:3-4 are used to reject this view.

This view would also use Matthew 24 to support their view. Mainly interpreting verses from this chapter as being fulfilled by the destruction of Jerusalem in A.D. 70 by the Roman armies led by Titus. While this even can be called a coming of the Lord in judgment at the same time it is clear that the predictions of a still future and personal return of the Lord. Appealing to imagery or symbolisms found in Ezekiel 32:7; Joel 2:10; Amos 8:9; Isaiah 13:10, 34:4. In Matthew 24:29 the sun is darkened, the moon reflects no light, stars fall from heaven and the heavens are shaken. The first three prophets refer to judgments which include darkness. The magnitude of phenomena and power demanded by Matthew 24:29 are not found in those prophets. The Isaiah texts can be understood to refer to seeming cosmic events having fulfillment in a final judgment scenario.

During the Olivet discourse in Matthew 24 Christ is addressing His disciples and warning them of persecution and tribulation to come. The Disciples then could also be representative of the church. Perhaps the most explicit denial of the post-millenial view here is Matthew 24:30, “…They will see the Son of Man coming on the clouds of the sky, with power and great glory.” (NIV) Interpreting Mattthew 24 in light of Jews in tribulation or a future Jewish kingdom seems more difficult than understanding it in light of the Church.

To the amillenialist heaven follows the Second Coming of Christ, not a literal millennial kingdom. For the amillennialist Satan was bound during the earthly ministry of Jesus (See Matthew 12:29; Luke 10:18; John 12:31). During this church age Christ is reigning from heaven and Satan is actually limited in that he cannot completely stop the spread of the Gospel. This view does not seem to do complete justice to passages such as the binding of Satan in Revelation 20:6.

The Duration of the Millennium: 

The actual duration is perhaps the most debated aspect of this passage. Does 1,000 mean 1,000 in this passage or is it referring to a symbolic or long period of time? Revelation 20:6 is the only verse which actually highlights the length of the Reign of Christ. This is not the only verse however that refers to His Messianic Kingdom. Perhaps that presupposition should be held suspect until ruled out further. Should the Scriptures have to say something more than once to be true? In Genesis 11 the Tower of Babel is only referred to once but its existence and what happened there is considered to be true. In a recent tome Mark Hitchcock lists the following ten verses as being “ten of the most important Old Testament passages on the coming kingdom.” They are as follows: Isaiah 2:1-5, 11:1-16, 32:1-20, 35:1-20, 60:1-22; Jeremiah 31:1-40, 33:1-26; Ezekiel 37:14-28; Amos 9:11-15; Zechariah 14:6-21.

The premillennial view would attempt to take Revelations 20:6 as literal as the context allows and demands. The words for a thousand years appear six times in Revelations 20 verses 1-7. In this instance it would refer to a period of time in which Christ reigns and Satan is not only limited but unable to deceive or influence the nations. Passages such as Luke 22:3; John 16:11; Acts 5:3; 2 Corinthians 4:3-4; 11:14; Ephesians 2:2; 1 Thessalonians 2:18; 2 Timothy 2:26 and 1 Peter 5:8 seem to support the New Testament belief that Satan is active on earth during the present time. In John 16:11 he is the ruler of this world; in Ephesians 2:2 the prince of the power of the air; in 2 Corinthians 4:4 the god of this age and in 1 Peter 5:8 a roaring lion seeking someone to devour.

It is obvious from the preceding Scriptures that Satan is not bound in our present time. As the world exhibits goodness and some virtue it is also increasingly becoming evil. If the millennium is here and now then what of the present evil or dark spiritual influence today? Some opponents of a future millennium suggest that Satan is literally bound and sealed away yet to explain the presence of evil today it is explained that his demons are still active. For example, if a leader of organized crime was sealed away from society his followers, still persuaded of the same objectives, could still inflict crimes or evil against humanity. Yet, even the demons know of an impending doom. In Matthew 8:29 we read, “What do you want with us, Son of God?” they shouted. “Have you come here to torture us before the appointed time?”

Church History: 

“It is generally agreed that the view of the church for the centuries immediately following the Apostolic era was the premillennial view of the return of Christ.”[9] In his Systematic TheologyRobert Culver states: “It is not surprising therefore that chiliasm (belief in the thousand-year reign) was widely spread, if not universal, in the first three centuries.”[10] Phillip Schaff, in his voluminous History of the Christian Church writes:

“The most striking point in the eschatology of the ante-Nicene age is the prominent chiliasm, or millennarianism, that is the belief of a visible reign of Christ in glory on earth with the risen saints for a thousand years, before the general resurrection and judgment. It was indeed not the doctrine of the church embodied in any creed or form of devotion, but a widely current opinion of distinguished teachers, such as Barnabas, Papias, Justin Martyr, Irenaeus, Tertullian, Methodius, and Lactantius; while Caius, Origen, Dionysius the Great, Eusebius (as afterwards Jerome and Augustine) opposed it.”[11]

Here Schaff, who was not a proponent of premillenialism, cites men such as Barnabas, Papias, Justin, and Irenaeus as early teachers of that very view. Not long after Romish doctrines began to take root in the primitive church amillenarianism became popular. It seemed the hope of Christ’s return where man rule and reigned with Christ was misplaced. At this point amilleniarianism began to ascend and eclipse premillenialism. In the post-Reformation era however postmillennialism began its rise. Postmillennialism would lose its luster during WWII.

Systematic theologian Henry C. Thiessen suggested that “From the 4th Century on, the belief in the millennium declined.”[12] New Testament scholar Ben Witherington suggests, "The vast majority of early Christian writers who commented on the matter did indeed understand Revelation 20 and texts like 1 Corinthians 15 to refer to a reign of Christ on the earth prior to the end, prior to the final judgment and the new heaven and the new earth. We may thank figures like Eusebius of Caesarea (ca. 263–339) and Augustine of Hippo (354–430) many centuries after the time of the New Testament writers for changing the way such texts were read."(13)

Thiessen goes on to say there are several reasons for this decline but lists three. They are summarized as the following: 1) the persecutions against the church drew to an end after the conversion of Constantine. 2) A change in Biblical interpretation from literal hermeneutic to the allegorical method. Biblical predictions became spiritualized. 3) Many began to interpret the binding of Satan and the resurrection and reign of the saints as the personal victory of believers over Satan. 

Conclusion: 

Using a literal method of interpretation one cannot deny that the Second Coming of Christ is both literal and accompanied by a millennial reign. It is the place, nature, and timing of these events that believers have debated for some time. At the moment, this writer holds to the historic premillennial view which sees believers continuing until a future or perhaps present tribulation until Satan is bound and Christ returns to earth to establish the millennial kingdom.

A literal reading of Revelations 20 should produce a premillenial view. Other views will have to spiritualize this unit of text in order for it to make sense otherwise. Unlike the present condition of earth, which is full of confusion and mounting evil, Christ will usher in a “golden era of peace and prosperity”[14] This Reign of Christ will be marked by allegiance and devotion to Him alone. As a result of Christ’s reign joy, peace, healing, protection, and justice will flourish. In his work The Last Things: Resurrection, Judgement, Glory Bloesch rightly warns premillennialist. He suggests:

“In addition an egocentric strand runs through premillennialism. The Christian goal sometimes appears to be experiencing the pleasures of the millennium rather than glorifying God in lowly service. Our service to the world should be fueled by hope in the second advent of Christ, but this hope should turn us ever more to the world in its poverty and misery rather than away from the world toward an idyllic kingdom that lies on the other side of history.”[15]

Christians must not just sit by idle and complacent as though we must wait to experience pleasure and life in Christ only in the Millennium. The Kingdom of God has come and is coming. Jesus Christ does reign in our hearts and has come and will come again but this does not mean believers must simply wait and do nothing. We should fuel and not stifle our "service to the world" by this "hope"(Titus 2:13). It is all the more reason to do something for the Kingdom now or as Bloesch says, “on this side of history.”

NOTES:


7 Culver, Robert D. Systematic Theology © 2005 by Robert Duncan Culver. All rights reserved.

8 Hindson, Ed. Et al. The Popular Encyclopedia of Bible Prophecy (p. 234). © 2004 by Tim Lahaye and Ed Hindson

9 Pentecost, J. Dwight. Things to Come (p. 373). © 1958 by Dunham Publishing Co. Zondervan

10 Culver, Robert D. Systematic Theology © 2005 by Robert Duncan Culver. All rights reserved.

11 Schaff, P., & Schaff, D. S. (1997). History of the Christian church. Oak Harbor, WA: Logos Research Systems, Inc.

12 Thiessen, Henry C. (1949) Lectures in Systematic Theology. Grand Rapids, Mi: Wm. B. Eerdmans Publishing Company (366)

13 Witherington, Ben Revelation and the End Times : Unraveling God’s Message of Hope (Kindle Locations 1273-1275). Abingdon Press. Kindle Edition.

14 Hindson, Ed. The Book of Revelation: Unlocking the Future (p. 200). Twenty-First Century Commentary Series © 2002 by Tyndale Theological Seminary

15 Donald G. Bloesch, The Last Things: Resurrection, Judgment, Glory (Downers Grove, IL: InterVarsity Press, 2004). 89.

Reigning with Christ II

General Characteristics and Events of the Millennium: 

After much time of great tribulation and sorrow Christ will return to earth to establish a Kingdom on earth. It is during this time that Christ will literally be present upon the earth ruling and reigning. This rule and reign is not only in the hearts of believers simultaneously (spiritual) but on the earth also (physical) and also fulfilling many Old Testament prophecies (Isaiah 11:6-9; 33:24; 65:25). It does not logically follow from the premise that since some prophecies are fulfilled therefore all prophecies to Israel were fulfilled at Calvary or on the day of Pentecost. Besides being a non-sequitur it also begs the question. No Scripture seems to suggest that because some or a few prophecies about Israel have been fulfilled that all of them are.

Even biblical scholar Donald G. Bloeshe, who is critical of this view, suggests that many passages foretell of a future, in space and time, which "embodies millennial expectations":

"When we turn to the Old Testament, we find many passages that depict a future within history that embodies millennial expectations. The prophecies of the restoration of the Davidic kingdom and the return of the Jews to the holy land all have a distinctly millennial ring (cf. Is 2:1–4; 11:6–16; 49:7–26; 51:4–6; 52:10; Jer 16:16–21; 23:1–8; 32:36–44; Ezek 34:11–16; 36:24; Micah 4:1–5; 7:11–20; Joel 2:28–32; Zech 8:1–8; 14:16–21; Amos 9:14–15)."([2])

Physical Characteristics: 

As mentioned prior, the millennium involves a physical reign of Christ on the earth. During this time certain prophecies could be fulfilled. For example, the Old Testament prophet Isaiah prophecies of a removal of a curse on the earth; his prophecy also includes an elimination of sickness neither of which has occurred historically (Isaiah 11:6-9; 33:24). Nor has harmony in the animal kingdom occurred (Isaiah 11:6-9; 65:25).

The topography also seems to be changed in some way (Ezekiel 47:1-12, 48:8-20; Zechariah 14:4, 8, 10). Isaiah also records that “in the last days” the mountain of God’s house will be established as the highest mountain and so great that “all nations” shall flow or stream into it (Isaiah 2:2). Swords will be turned into plowshares and spears into pruning hooks. Nation does not lift up sword against another and man ceases learning war. The magnitude of these expressions should not be lost. This same hope was also revealed to the prophet Micah (Micah 4:1-3) to describe the nature of this time. In Hebrew thinking “mountain” can be symbolic for kingdom as in Daniel 2:35 where “mountain” represents the kingdom of Nebuchadnezzar (See also Revelation 13:1, 17:9-11). 

The magnitudes of Isaiah’s prophecies do not stop there. During this time also the wolf will dwell with the lamb, leopard with the young goat, calf and the fattened calf with the lion and a child will lead them (Isaiah 11:6-9, 35:9; Ezekiel 34:25). Crops are abundant (Isaiah 27:6, 35:1-2, 6-7; Amos 9:13; Zechariah 14:8) and even human life appears to be increased (Isaiah 65:20-23).

Spiritual or Religious Characteristics: 

As will be discussed further below Satan is bound, sealed away and unable to deceive (Revelation 20:1-3). Nations will worship in Jerusalem (Isaiah 2:2-4; Micah 4:1-2, 7:12). Knowledge of God will fill the whole earth (Isaiah 11:9; Jeremiah 31:34) and righteousness and justice will prevail (Isaiah 9:7, 11:4; 42:1-4; Jeremiah 23:5). 

The fact that a number of years is not mentioned in the prophetic writings is not needed because a reign will occur in which the explanation of a millennium is coherent. It is consistent from Old Testament to New Testament. While only one verse is needed to establish a truth the Scriptures are not void of other passages that seem to fit neither our present nor future eternal state (Isa. 65:20; 11:6-11; Zech 14:5-17). The people enjoying the millennium or the thousand year period will be comprised of Old Testament saints and the saved Jews and Gentiles alike. 

Israel and the Church: 

Throughout Scripture we see that the Bible distinguishes true Israel from the Church. Israelites can be saved here, and now. However, there are distinctions that must be made. Most of the Old Testament prophecies foretell of an earthly rule of righteousness and peace. This is satisfied soteriologically and universally but not all the promises and prophecies have been fulfilled.

Notice the words of 17th Century theologians John Owen and Nehemiah Cox, "The New Covenant of Jesus Christ is the fulfillment of the Abrahamic Covenant and is the clearest and final fulfillment of the historical Covenant of Grace."[3] Some would understand the Church and Israel in this way. This suggests, in some way, that the Church and Israel are not distinguishable entities but the same in their prophetic unfolding of Scripture. While there are overlaps and similarities the distinction between the church and Israel is apparent and should be acknowledged. In this discussion it is important to understand that they are not identical nor are the terms interchangeable. 1 Corinthians 10:32 reflects just such a division when it says, "Give no offense to Jews or to Greeks or to the church of God," (ESV). In Galatians 6:16 and 1 Corinthians 10:18 Paul contrasts believing Jews with unbelieving Jews.

This view is also referred to as Replacement theology, and/or is a component of post or a-millennial views. This view also understands the Gentile believers described as "seed of Abraham" (Galatians 3:29) to mean that they are indeed Israel. This is a non-sequitur. Paul's description of Gentile believers in Galatians 3:29 means that they participate in the spiritual blessings that come through Israel (See Romans 15:27; 1 Corinthians 9:11, 14). It does not mean they are Israel.

In the books of Acts both the Church and Israel co-exist but they are also shown as continuing to be distinct in some way. Robert L. Saucy has noted, "Both the church and Israel are therefore Abraham's seed and heirs of the promise. But this does not therefore equate the church and Israel."[4] To equate Israel with the Church hermeneutically is a failure to adequately acknowledge the ethnicity principle of Scripture.

This view seems to confuse God's promise of individual salvation with God's promises to national Israel. The Church has not replaced, is in lieu of or instead of Israel. Israel has never left the program of God. Romans chapter 11 is a very important chapter concerning Israel and there we can see that Israel, the olive tree, never ceases to be the olive tree. The sovereignty of God helps us understand this better. In fact, the Gentiles or the engrafted wild olive tree can be taken out for its arrogance if God, in His sovereignty, chooses it to be so (Romans 11:21). Paul also records that it is the Jewish root itself which is supporting the Gentile believers (Romans 11:18).

Messianic Jewish scholar Arnold Fruchtenbaum has rightly noted, “Israel will indeed be saved in the same way the Church is, by grace through faith…but if the Old Testament is allowed to mean what it says, there is also much more in store for Israel.” Fruchtenbaum’s comprehensive work goes on to conclude, “the term Israel is used a total of 73 times in the New Testament... the vast majority of the times it refers to national ethnic Israel.”[5]

Political Characteristics or Events: 

The timing of this righteousness and peace comes on the heels of bloodshed and tribulation. The righteousness comes when it seems unrighteousness has had the final say. It is during this millennial reign that Christ will rule over the affairs of men, from the throne of David (Isaiah 9:7; Luke 1:32). 

During this much longed for peace those who have lived by faith, including Old Testament saints and believers who died during persecution—the redeemed—will reign with Christ. Verse four is quite clear that those who are with Christ will reign with Christ. The ability to judge is even committed to believers. This suggests that “they participated with Christ in the judicial rule of the nations during the Millennium.”[6] 

The Psalmist declared, “Be exalted, O God, above the heavens! Let your glory be over all the earth!” (Psalms 108:5 ESV) The nature of this millennial reign will be one characteristic of peace and righteousness. The glory of God shall literally be “over all the earth!” This time of peace will be a demonstration of man’s failure and yet God’s ability to triumph. The Reign of Christ is and will be a political and spiritual rule. It will be “over all the earth” meaning it will be universal. It will be in authority and power. Notice the rendering by the New Living Translation here, “May your glory shine over all the earth. (Psalm 108:5 NLT)

Israel will be at peace in the land (Deuteronomy 30:1-10; Isaiah 32:18; Hosea 14:5, 7; Amos 9:15; Micah 4:4; Zechariah 3:10, 14:11). The Abrahamic covenant land boundaries are established (Genesis 15:18:-21; Ezekiel 47:13-48:8, 23-27). While in Jerusalem Christ rules over the nations (Isaiah 11:3-5; Micah 4:2-3; Zechariah 14:9; Revelation 19:15) and Israel (Isaiah 40:11; Micah 4:7, 5:2) thus fulfilling the Davidic covenant (2 Samuel 7:11-16; Isaiah 9:6-7; Jeremiah 33:17-26). 

NOTES:

2 Donald G. Bloesch, The Last Things: Resurrection, Judgment, Glory (Downers Grove, IL: InterVarsity Press, 2004). 89.

3 Owen, John and Coxe, Nehemiah. Covenant Theology: From Adam to Christ (Palmsdale: Reformed Baptist Academic Press, 2005), 181.

4 Saucy, L. Robert. The Church in God's Program. Copyright (c) 1972 by The Moody Bible Institute of Chicago. Pg. 75

5 Fruchtenbaum, Arnold G. (1989) Israeology: The Missing Link in Systematic Theology. (846) Ariel Ministries.

6 Gregg, S. (1997). Revelation, Four Views: A Parallel Commentary (Re 20:4-6). Nashville, Tenn.: T. Nelson Publishers.

Reigning with Christ I

Nearing the close of the prophetic and apocalyptic Revelation of Jesus Christ to the Apostle John a startling and exciting revelation takes place. In chapter 20 John records:

(1) I saw an angel coming down out of heaven, having the key to the Abyss and holding in his hand a great chain. (2) He seized the dragon, that ancient serpent, who is the devil, or Satan, and bound him for a thousand years. (3) He threw him into the Abyss, and locked and sealed it over him, to keep him from deceiving the nations anymore until the thousand years were ended. After that, he must be set free for a short time. (4) I saw thrones on which were seated those who had been given authority to judge. And I saw the souls of those who had been beheaded because of their testimony for Jesus and because of the word of God. They had not worshiped the beast or his image and had not received his mark on their foreheads or their hands. They came to life and reigned with Christ a thousand years. (5) (The rest of the dead did not come to life until the thousand years were ended.) This is the first resurrection. (6) Blessed and holy are those who have part in the first resurrection. The second death has no power over them, but they will be priests of God and of Christ and will reign with him for a thousand years. Revelation 20:1-6 NIV [1] 

Revelation 20:4-6 

Verse Four: 

In verse 4 thrones are seen for “they” (third person plural pronoun) who have been given authority to judge. The Apostle Paul in 1 Corinthians 6:2-3 records that believers judge angels but here it could refer to them judging on earth in a new creation. This pronoun could refer to the church or believers (Revelation 6:9; 4:4); the apostles (Matthew 19:28; Luke 22:29-30) or the believers as a whole (1 Corinthians 6:2-3).

Beheading by axes and swords were not unheard of in the first century and prior but the term “beheaded” does have a broader semantic range. It could mean something like “executed” because as Paul has already informed us (1 Corinthians 6:2-3) all believers will reign with Jesus. Revelation 2:26-28 and 3:12, 22 also support this understanding. The subjects of Revelation 20:4 are described differently than those of 5:10 or 6:9 but similarities also exist. While this passage may not explicitly distinguish two sets of tribulation groups if either existed the language could imply both. They came to life and reigned with Christ (Revelation 3:21) for a thousand years.

The words “came to life” at the end of this verse can refer to bodily resurrection. The same Greek verb used to translate “came to life” is used to speak of Christ’s physical resurrection in Acts 1:3 (“he shewed himself alive” KJV) and also in the aorist in Revelation 2:8 where we read “came to life again.” (NIV). It also occurs in Revelation 13:14 where the beast is “wounded by the sword and yet lived.” (NIV) This same verb is also used in the Greek of the LXX to render “and they lived” to describe dead men brought to life (Ezekiel 37:10). Throughout John’s Apocalyptic writing believers have lost their physical lives for the sake of Christ and are even give a crown of life and reign with Christ (Revelation 2:10; 5:10). These are seen by John to be real lives and not merely figurative ones. Therefore, John is not referring to coming to life from spiritual death since believers or martyrs were not spiritually dead.

Verse Five: 

The best interpreter of John is not one limited only to his presuppositions whether they are a covenant theologian or a premillenialist. John himself is his own best interpreter. Notice the movement from verse four to verse five from the NIV: “…They came to life and reigned with Christ a thousand years. (5) (The rest of the dead did not come to life until the thousand years were ended.) This is the first resurrection.” This coming to life is the first resurrection. Some will contend that there is only one resurrection and therefore John here refers to that one resurrection. However, John clearly says “the first resurrection” here which could imply another. Daniel 12:2, Acts 24:15 and John 5:28-29 can also be understood to support this view. The operative term in verse five is “resurrection”. This coming to life refers to a physical resurrection since the noun is routinely referred to about 40 times as a physical resurrection from death to life (Matthew 22:23, 28, 30-31; Mark 12:18, 23; Luke 14:14, 20:27, 33, 35-36; John 5:29, 11:24-25; Acts 1:22, 2:31, 4:2, 4:33, 17:18, 32, 26:23; Romans 6:4-5; 1 Corinthians 15:12-13, 21, 42; Philippians 3:10; 2 Timothy 2:18; Hebrews 6:2, 11:35; 1 Peter 1:3, 3:21).

John also refers to the rest of the dead that did not come to life until the thousand years were ended. The translators add the parenthesis for clarity and to clearly express the intent of John here. Here in verse five the verb which translates “come to life” is also aorist as in verse four. Those who came to life reigned until the thousand years ended or were completed.

Verse Six: 

The prepositional phrase “in the first resurrection” modifies those who are blessed or fortunate and holy or dedicated. They belong entirely to the Lord. These “have part” (NIV) or are they “who shares” (ESV) in the first resurrection. In 20:14 the “second death” is defined by John clearly, “The lake of fire is the second death.” (NIV) The second death has no power over these rather they will be “priests of God and of Christ” (NIV). 

The term “thousand” here has caused much controversy. The option is either to suggest thousand here does not really mean thousand or go with a straight forward reading where thousand means thousand. Attention will be given to the duration of the millennium in the following posts.

This author does not think the text demands two sets of 1,000 years either (literal or symbolic). Both instances are separate clauses within the same sentence. It is interpreted that way though. Scholars like Bengel (two mill. periods) and Lange (one mill. period) worked this out and came to different conclusions. On my reading, it appears that the 1,000 years separates the two resurrections indicated in vs. 4.

John is seeing this in a vision and is reporting it to us as it unfolds. (32x John says then I saw) The chapter prior referred to the second coming (Rev. 19:11-21) and therefore this millennium would chronologically refer to a period after the return of Christ and the resurrection of the dead. It does not seem to be incompatible with the text itself at least.

In verse four those who did not receive the mark came to life and reigned for 1,000 years. In verse five the others did not until after the 1,000 years were completed. In verse six John describes those in the first resurrection as “blessed” and “holy” and over them the second death has no power. And they will reign. Those who reign in vs. 6 reign, together, with others who are “blessed and holy” and apart of the first resurrection.

Zechariah 14:9 records, The LORD will be king over the whole earth. On that day there will be one LORD, and his name the only name. (NIV)

Zechariah makes this clear and without dispute, “The LORD will be king over the whole earth.” This kingdom will be set up, on earth, when Christ returns a second time, in the clouds of the sky, just as He departed (Revelations 1:7). Later the Apostle Paul refers to His coming as a blessed hope and glorious appearing (Titus 2:13).

NOTES:

[1] The New International Version will be used throughout unless noted otherwise.