A Present or Future Millennium"
Kim Riddlebarger
Most American
Evangelicals are firmly committed to the idea that an earthly
millennial age will begin immediately after our Lord Jesus
Christ"s Second Advent. Since premillennialism is so dominant
in American church circles, many who encounter historic Protestantism
for the first time are quite surprised when they discover
that all of the Protestant Reformers and the entire Reformed
and Lutheran traditions are amillennial. Amillennialism is
that understanding of eschatology which sees the millennium
not as a future golden age as does premillennialism (the
age of the church triumphant), but instead as the present
course of history between the First and Second Advent"s of
our Lord (the age of the church militant). And indeed, I
am sure that there are many readers who will express shock
and disappointment upon learning of my own amillennial convictions.
But I am convinced, however, that many readers simply do
not understand the basic end-times scenario found in the
New Testament. Part of the problem is that dispensational
premillennial writers have completely dominated Christian
media and publishing. There are literally hundreds of books,
churches, and parachurch ministries all devoted to taking
premillennialism and the "pretribulation" rapture idea to
the masses. And so, I can only lament the fact that my own
tradition has done so little to produce popular books introducing
and defending Amillennialism. It is my guess that many who
read this article will have never heard the case for the
classical position held by the church regarding the return
of Christ and the millennial age.
Another problem encountered when examining
this subject is that discussions of it often generate a great
deal of heat but not very much light. One local prophecy
pundit has quipped that the people in heaven with the lowest
IQs will be amillennial. Hal "Late Great" Lindsey goes so
far as to label Amillennialism as "anti-Semitic," demonic
and heretical.1 It is not uncommon to hear prophecy
teachers label amillennial Christians as "liberal" or to
accuse them of not taking the Bible literally. The result
of such diatribes is that American Christians cannot help
but be prejudiced by such unfortunate comments, and many
simply reject outright (without due consideration of the
other side) the eschatology of the Reformers and classical
Protestantism " an eschatology that is amazingly simple,
biblical, and Christ centered. And so, if you should be in
that camp, instead of simply turning me off at this point,
please bear with me, hear my case, and then decide for yourself
on the basis of Scripture.
Unfortunately, it is all too fashionable
to interpret the Bible in light of the morning newspaper
and CNN. Yes, it is fun to read the Bible through the filter
of every geopolitical crisis that arises in our modern world.
This adds relevance to the Bible, we are told. It most assuredly
sells thousands and thousands of books and provides for slick
programs on Christian TV and radio documenting every move
by the European Economic Community, and every possible technological
breakthrough that may prepare the way for the coming Mark
of the Beast. These sensational end-times dramas heighten
the sense of urgency regarding the coming of our Lord. They
supposedly give the church missionary zeal. But however fascinating
these schemes may be, I do not believe that they accurately
reflect the Biblical data.
There is, in addition, a quite serious
side effect produced by this approach to Bible prophecy:
The Bible no longer speaks for itself because it is twisted
into a pretzel by each of its interpreters, who do their
best to show that the upheaval of the nations described in
the Book of Revelation has nothing whatsoever to do with
the original reader in the first century struggling under
Roman persecution, but is instead somehow related to the
morning headlines. How many times can we tell our hearers
that Jesus is coming back soon (No, we really mean it this
time!) and then tie that message to a passing despot like
Saddam Hussein or a tenuous political figure like Mikhail
Gorbachev" How do we keep those who need to hear about Christ"s
Second Advent the most from becoming increasingly cynical
about the message of his coming" But then again this too
is a sign of the end, for scoffers will come and say "where
is this "coming" he promised"" (2 Pet 3:3-4). How tragic
that prophecy speculators actually contribute to the very
skepticism they themselves acknowledge as a key sign of the
end. The classical Protestant tradition has helpful answers
to these problems, as it does to many other crises facing
the modern Church that, by and large, have been forgotten
by today"s Evangelicals.
All of the Protestant Reformers, were they
to come back to give us counsel in these areas, would insist
that we must start with the notion that the Bible itself
must be read with the analogia fidei (the analogy
of faith), meaning that Holy Scripture must be allowed to
interpret Scripture. In other words, we must inductively
develop a biblical model of eschatology by utilizing all
of the passages that relate to the return of Christ, the
resurrection, the judgement, the millennium, and so on. We
should never study eschatology merely by finding Bible verses
(often out of context) that we think describe current events.
And so, by utilizing the analogy of faith, we begin with
the clear declarations of Scripture regarding the coming
of our Lord and use them to shed light on passages that are
less clear. Following this method, we can clear up many of
the bizarre mysteries fabricated by modern prophecy devotees,
who insist upon making unclear and difficult passages the
standard by which we interpret clear and certain verses.
If this basic hermeneutical principle is followed, we will
soon find that we can no longer interpret all of the Bible
by the Book of Revelation. Instead, we must read the Book
of Revelation through the rest of the Bible. Historic Protestants
would also insist, for example, that Revelation interprets
the book of Daniel and not vice versa. The New Testament
must be allowed to interpret the Old. There is nothing particularly
difficult or profound in this, and following this basic principle
of Bible study facilitates a clearer understanding of Bible
prophecy.
If we begin with clear passages of Scripture,
we can construct a very simple, basic model to help us with
the "weirder," tougher passages. One such approach is known
as the "two-age" model. Both Jesus and Paul, for example,
speak of "this age" and the "age to come" as distinct eschatological
periods of time (Mt 12:32; Lk 18:30; 20:34-35; Eph 1:21).
For both our Lord and the apostle, there are two contrasting
ages in view. The first age (spoken of as "this age" in the
New Testament) is the present period of time before the Second
Coming of Christ. The second age, a distinctly future period
of time, is referred to as "the age to come." When these
two ages ("this age" and "the age to come") are placed in
contrast with each other, we are able us to look at the qualities
ascribed by the Biblical writers to each in such a way that
we can answer questions about the timing of the return of
Christ and the nature and timing of the millennium.
When we look at the qualities ascribed
to "this age" by the biblical writers, we find that the following
are mentioned: "homes, brothers, sisters, mothers, children,
and fields " and with them persecutions" (Mk 10:30); "The
people of this age marry and are given in marriage" (Lk 20:34);
the scholar, philosopher and such wisdom are of this age
(1 Cor 1:20); secular and religious rulers dominate (1 Cor
2:6-8); "the god of this age [Satan] has blinded the minds
of unbelievers" (2 Cor 4:4); this age is explicitly called
"the present evil age" (Gal 1:4); ungodliness and worldly
passions are typical of it (Titus 2:12). All of these qualities
are temporal, and are certainly destined to pass away with
the return of our Lord. "This age" is the age in which we
live, and is the age in which we struggle as we long for
the coming of Christ and the better things of the age to
come.
By marked contrast however, "the age to
come" has an entirely different set of qualities ascribed
to it: There will be no forgiveness for blasphemy against
the Holy Spirit (Mt 12:32); it is preceded by signs (Mt 24:3);
it is characterized by eternal life (Mk 10:30; Lk 18:30);
is also denoted as a time when there is no marriage or giving
in marriage (Lk 20:35); and it is which is characterized
by "life that is truly life" (I Tim 6:19). These qualities
are all eternal, and are indicative of the state of affairs
and quality of life after the return of Christ. In other
words, these two ages, the present ("this age") and the future
(the "age to come") stand in diametrical opposition to one
another. One age is temporal; the other is eternal. One age
is characterized by unbelief and ends in judgement; the other
is the age of the faithful and is home to the redeemed. It
is this conception of biblical history that dominates the
New Testament.
It is also imperative to see that the same
contrasts which Jesus and Paul make between these two ages
are in turn related to the one event that forever divides
them, the return of Christ. This line of demarcation is expressly
stated in Scripture. "The harvest is the end of the age,
and the harvesters are angels. As the weeds are pulled up
and burned in the fire, so it will be at the end of the age.
. . This is how it will be at the end of the age. The angels
will come and separate the wicked from the righteous" (Mt.
13:39-49). These statements are the type of clear and unambiguous
texts mentioned earlier. Notice that according to this text
judgement occurs immediately at Christ"s return, not after
a one-thousand year millennium (as in the premillennial scheme).
This is not the only line of Biblical evidence, however,
for in addition to this we can find other such statements
about the coming of Christ that fit very clearly into the
two-age model.
According to Scripture,
the resurrection of both the just and the unjust occurs
simultaneously. Jesus
expressly states that he will raise believers up on the "last
day" (Jn 6:39, 40, 44, 54; 11:24). Thus we told quite clearly
that the resurrection of the just occurs on the last day,
at the end of this age. In addition, Jesus also proclaims
that "There is a judge for the one who rejects me and does
not accept my words; that very word which I spoke will condemn
him at the last day" (John 12:48). Notice that the very same
event is also said to be the time of judgment for those who
reject Christ. Add to these important passages those additional
verses that, relate the trumpet of God to the "last day"
and to the return of Christ. The return of Christ will occur
"in a flash, in the twinkling of an eye, at the last trumpet.
For the trumpet will sound, the dead will be raised imperishable,
and we will be changed" (1 Co. 15:52; cf. 1 Thess 4:16).
Notice that there are no gaps of time indicated between the
resurrection and the judgement. These texts collectively
speak of the resurrection, the judgment, and the return of
Christ as distinct aspects of but one event, occurring at
precisely the same time (cf. Mt 25:31-46). Premillennialists,
who often chide amillennialists for not taking the Bible
"literally" and who champion what they call the "literal"
interpretation of Scripture, must now insert a thousand-year
gap between the Second Coming of Christ (and the resurrection)
and the Final Judgment to make room for the supposed future
millennial reign of Christ! And this, ironically, when the
clear declarations of Scripture do not allow for such gaps.
Thus, we can conclude that "this age" "
the period of time Peter calls the "last days" (Acts 2:17),
and which Jesus characterizes as a period of birth pains
of wars, earthquakes, famine, and distress (Mt 24, Mk 13)
" ends with the return of Christ, the resurrection and the
judgement on the "last day." An event that, by the way, Peter
describes like the "day of the Lord [which] will come as
a thief. The heavens will disappear with a roar; the elements
will be destroyed by fire, and the earth and everything in
it will be laid bare" (2 Pet 3:10). It is only after this
that the age to come will be a present and visible reality.
Notice that the focus is not upon a half-way kingdom and
somewhat improved temporal age on the earth (i.e., a future
millennium). Instead, the biblical focus is upon the consummation
and the summing up of all things with the creation of the
new heavens and the new earth! The return of Jesus Christ
is the key event in biblical prophecy. For when our Lord
Jesus Christ returns, the end of the age, the resurrection,
the judgment, and the creation of the new heavens and the
new earth are at hand!
Thus the two-age model is very simple in
its structure and is based on texts that can only be described
as clear and straightforward. This enables us to make the
following conclusions about the nature of the New Testament"s
teaching regarding the return of Christ and the timing of
the so-called "millennial age."
First, the "last days" began with the coming
of Christ and will continue until Christ returns (Acts 2:17;
Heb 1:2). This period of time, "this age," is destined to
pass away, and is characterized by war, famine, environmental
distress, persecution and even the martyrdom of God"s people
(Rev 20:4-6). While there is every likelihood that this distress
will increase in the period immediately before the return
of Christ, no one knows the day or the hour of our Lord"s
return. Further, Jesus" birth pain imagery most likely means
that we should expect alternating periods of peace and intensifying
evil that will cause many to unduly speculate about the immanent
return of Christ. These are sharp, stabbing birth pains,
but not they are not the birth itself. Therefore, our preoccupation
should not be with signs of the end, but instead we must
be consumed with the task assigned to the church in the last
days: the proclamation of the gospel of the kingdom.
Second, the return of Christ clearly marks
an end to the temporal nature of life as we know it " "this
present evil age." At his return, Jesus will raise the believing
dead, judge all men, and send the wicked into the fires of
Hell. The elements of this Earth burn up and the new heavens
and earth will be established. This scenario completely destroys
much of contemporary evangelical prophetic speculation, which
advocates a "secret" coming of Christ and the "rapture" of
believers (and what text can be adduced to argue that Jesus
comes back secretly") a full seven years before the final
judgement at Christ"s bodily return. Does Jesus come back
once or twice, with one of them being secret" Such speculation
is nonsense when viewed in light of the clear gospel texts
cited above, which universally describe the return of Christ,
the resurrection of the dead and the judgement of believers
and unbelievers as parts of one event. This scenario also
destroys the idea of a future earthly millennial reign of
Christ after he returns in judgement. Since this supposed
thousand-year reign occurs after the eternal destiny of all
men and women is forever settled in the judgement, the very
thought of Jesus ruling over a world wherein there are still
men and women in natural bodies repopulating the Earth is
simply not supported by clear texts (remember the one about
no marriage").
If the millennial
reign described in Revelation 20 is actually referring
to a future period of time, another
even more significant problem arises. At the end of the one
thousand years, John tells us that there is a great apostasy
(a second fall if you will) while Jesus is ruling the nations
with the rod of iron (Rev 20:7-10). This sounds much more
like something that would happen in this age, and when viewed
against (2 Thess 2:1-12) an often overlooked parallel passage
where a great apostasy occurs before the man of sin is revealed
(v. 3), the case for a present millennial age becomes even
stronger. Since there can be no people on earth in natural
bodies after the judgement (which occurs when Christ comes
back according to the clear texts we have seen above), these
apostates can only be those same believers that Jesus raised
from the dead at his return. In other words, if premillennialism
is correct, then it is glorified saints follow Satan and
revolt against Christ! But are we really to believe that
evil is not finally conquered at Christ"s return"even where
Jesus is physically reigning and judgement has already occurred"
Of course not, and this is self-evidently refuted by the
analogy of faith, which expressly tells us that Jesus will
destroy all of his enemies and hand the kingdoms of the world
over to his Father (1 Cor 15:24) at his second coming. On
closer investigation, we see that the events in Revelation
20 do not take place on the Earth at all, for the thrones
described in that passage are in heaven, and not on the Earth.
Furthermore, in a book such as Revelation, where numbers
are always used symbolically, it makes much more sense to
argue that the one thousand years are symbolic of the period
of time between the first and second comings of Christ, rather
than see them as a literal future period with a second fall
during Jesus" kingly rule after the judgment. Thus the existence
of evil and the supposed apostasy of glorified believers
in a future millennial age poses a very difficult problem
for all forms of premillennialism.
Third, and most importantly, the two-age
model places its entire focus upon Jesus Christ and his second
coming and not on idle speculation regarding world events.
In the classical Protestant model, the next event on the
prophetic calendar is the return of Jesus Christ to Earth.
In fact, Jesus may even return before you finish reading
this article! The eschatological cry of Protestant orthodoxy
has always been, "Maranatha; Come quickly Lord Jesus!" As
with many other things in life the simplest approach may
be the best. The two-age model is clear, biblical, and Christ-centered.
It refuses to allow undue speculation about current events
to overturn the clear teaching of Scripture. It is a shame
that it has been lost to so many Christians.
Notes
1. Hal Lindsey, The Rapture (New
York: Bantam Books, 1983), p. 30.
Resources For Further Study
Anthony Hoekema, The Bible and the Future (Grand
Rapids: Eerdmans, 1980).
Arthur Lewis, The Dark Side of the Millennium:
The Problem of Evil in Revelation 20:1-10 (Grand Rapids:
Baker Book House, 1980).
Kim Riddlebarger, "For He Must Reign",
Cassette Tape Series (available through the Alliance of Confessing
Evangelicals).
Author
Dr. Kim Riddlebarger is a graduate of California
State University in Fullerton (B.A.), Westminster Theological
Seminary in California (M.A.R.), and Fuller Theological Seminary
(Ph.D.). Kim has contributed chapters to books such as Power
Religion: The Selling Out of the Evangelical Church, Roman
Catholicism: Evangelical Protestants Analyze What Unites & Divides
Us, and Christ The Lord: The Reformation & Lordship Salvation,
and is currently the pastor of Christ Reformed Church in
Anaheim, California
