The Millennial Kingdom - A Case For Amillennialism
A case for the amillennialist perspective. Arguing that it best fits scriptural data and provides the most consistent hermeneutic approach to eschatology.
Eschatology is a theological subject of surprising relevance for Christians today. Global events of the past two years have led many to wonder if "the end is near." While this is not a new situation historically, erroneous eschatological positions, popularized by well-marketed fictional and non-fictional media over the past fifty years, combined with social tensions caused by modern political rhetoric, have given rise to an increased fervor in speculation about the imminency of end-times events. Some even see apocalyptic events unfolding with each new headline.
This fervor is leading to division in the church, unnecessary anxiety in the life of disciples, and unwise life decisions which will unnecessarily isolate and marginalize Christians who embrace it. While avoidance of isolation and marginalization is never the goal of a follower of Jesus, social dismissal for life choices made out of errant theology is a problem that needs to be corrected (1 Peter 3:13-17).
An accurate understanding of the teaching of the scripture regarding "the end times" will lead a Christian not to anxiety and rash action based on world events, but, quite the opposite, lead a Christian to a life of calm, courage, contentment, and conviction, even in the face of the worst evil the world and the devil may throw at them.
This paper will argue that the amillennialist perspective best fits the scriptural data, has the most consistent hermeneutic approach, has the most historical attestation, best fits logical and anecdotal observation, and best bears fruit consistent with the New Testament's instruction on the Christian life.
A Summary of the Major Historic Positions
The following is a brief survey of the four major historical formulations of eschatology. It is important to realize that these are broad categories, and any individual theologian will hand-pick positions on individual topics on a case-by-case basis. These positions tend to exist on a kind of spectrum, with many individuals living somewhere in the margin of the border between positions. Some theologians even find themselves with "leaky" positions, espousing the majority of one category, while bringing in a feature or two from another category.
The four views are all named for their understanding of nature and timing of "the millennium", the thousand year period spoken of in Revelation 20:1-6 (specifically verse 4), relative to other end-times-events spoken of in the scripture. The major feature of the millennium in Revelation 20 is the reign of Christ and Christian martyrs on thrones. The passage itself is unclear as to other details such as location of the thrones, and nature of the reign.
Dispensational Premillennialism
Premillennialism is the position that the millennium is preceded by the public, physical return of Christ to the Earth to reign with resurrected saints on thrones in Jerusalem. The return of Christ ends "the church age", which began at Pentecost in Acts 2[1].
Dispensational Premillennialism further states that the public return of Christ will be preceded by a secret return (and in some branches of the position, multiple secret returns) to "rapture" (defined as physical removal of) Christians off of the Earth.
The rapture might take place before ("pre-trib"), in the middle of ("pre-wrath"), or after ("post-trib"), the tribulation. In this view, the tribulation is defined as a seven-year period of God's wrathful judgement on the unbelieving world.
In this view, the millennium is followed by a final rebellion of the unbelieving world in the battle of Armageddon, which culminates in the ultimate defeat of God's enemies, the final judgement, ushering in the eternal state of the new heavens and new earth.
A major feature of the dispensational system is that it holds to a very strict distinction between Ethnic/genetic Israel and The Church, relative to God's covenants. Dispensationalists believe that the Abrahamic promises/blessings to ethnic/genetic Israelites have yet to be fulfilled, and that during the Millennium, these promises will finally come to pass, accompanied by (possibly resulting in) a time of mass revival and conversion among ethnic/genetic Jews to faith in Jesus.
Dispensationalism with its flavor of premillennial eschatology is a modern formula. While it has its roots in historic premillennialism, its major defining features were first articulated in the 1830s[2].
Historic Premillennialism
Historic Premillennialism shares many features of dispensational premillennialism. Key differences include the definition of the tribulation and timing of the rapture, and the relationship between Israel and the Church[3].
In this view, the scriptural references to tribulation primarily describe the experience of Christians during the church age. "The Great Tribulation", mentioned in Jesus's Olivet Discourse, and Revelation 7, is a period of intensified persecution of believers, shortly before (possibly a seven-year duration) the second coming.
The rapture is understood to be simultaneous with the second coming at the close of the tribulation period, the second coming of Christ, and the resurrection of believers. Rather than a secret rapture, it is a public event where all believers, past and present, rise to join with Christ "in the air" (1 Thessalonians 4:13-18), and accompany him back down to the earth.
Those who hold the historic premillennial view understand the Abrahamic covenant promises/blessings to ethnic/genetic Israel to have been spiritually fulfilled in Christ, with faithful Israelites believing in Christ, becoming part of The Church, the new people of God.
Historic Premillennial thought can be traced back to the second century[4], in the first post-apostolic generation of church fathers. However, its time was short lived, as the more broadly accepted Amillennial view prevailed until premillennialism enjoyed a resurgence among pietist groups shortly following the protestant reformation[5].
Notably, The historic-premillennial views on the the rapture and the relationship between Israel and The Church are shared in common with all other views of eschatology, with the exception of dispensational premillennialism.
Amillennialism
Amillennialism is the view that the thousand year period spoken of in Revelation is symbolic language signifying the reign of the martyrs with Christ in heaven in the intermediate state during the church age[6].
In the Amillennial view, the scripture's description of The Great Tribulation refers to the experience of Israel during the siege and destruction of Jerusalem and eventually its temple by the Roman Empire in 70 AD. This view is shared in common with Postmillennialism.
The millennium/church age will conclude with the second coming of Christ for final judgement and to usher in the eternal state of the new heavens and new earth.
The nature of the rapture, and the relationship of Israel and The Church are views held in common with Historic-Premillennialism, and Postmillennialism.
Amillennialism is among the most ancient eschatological viewpoints, dating back to the fifth century AD[7].
Postmillennialism
Postmillennialism is the view that the thousand year period spoken of in Revelation describes a "Golden Age" of the church, either symbolic or literal in length, following the successful completion of "The Great Commission" (Matthew 28:18-20), at which point the majority of the world will be largely converted, governments will largely operate according to the laws of God, and the world will experience unprecedented thriving, peace, and joy as a result[8].
At the end of this golden age, the remaining unbelieving holdouts will gather against God's people in the final battle of Armageddon, which will conclude with the return of Jesus to end the battle, execute the final judgement, and usher in the final state of the new heavens and new Earth.
Notably, Postmillennialism tends to hold a "preterist" view of prophecy and apocalyptic literature, believing the book of Revelation to describe events that all culminated in the destruction of Jerusalem and the temple in 70 AD.
Postmillennialism shares many features of amillennialism, including its view on The Great Tribulation, the rapture, and the relationship of Israel and The Church.
Postmillennialism was first articulated shortly following the protestant reformation in the 1600s[9], as the socio-cultural situation allowed the perspective that the kingdom was continually advancing, humanity was increasingly thriving as the rule of Christ spread throughout the world, and this trajectory was assumed to be constant and rising.
Hermeneutic Approaches
Each of the four major categories of eschatology are part of faithful, evangelical traditions. Each one stems from an attempt at biblical fidelity. Each one holds scripture to be the inerrant word of God. Each position is looking at the same data from the scripture and arriving at different conclusions. How can the different conclusions be accounted for? They are accounted for by hermeneutic assumptions and decisions made.
Literal vs. Non-literal Interpretation
When interpreting scripture, determinations must be made about the sense of a passage, is it meant to be taken literally or figuratively? Individuals who take an "always-as-literally-as-possible" approach often accuse others of not taking the scriptures seriously. Those who start with an assumption that much poetry, prophecy, and apocalyptic ought to be taken symbolically often accuse those who take a more literal approach of naïveté. The reality is that every interpretive camp makes decisions about how literally to take a passage based on context, and assumptions about the nature of the genre.
A full treatment of interpretive principles for the genre of prophecy (and its sub-genre, apocalyptic) are not possible within the scope of this paper, but it is important to realize that prophecy utilizes highly stylized and symbolic language to speak about reality, and was intended to be understandable to the recipient audience. Prophecy is most often speaking in terms of application or exhortation rather than foretelling of future events, and often uses hyperbolic and idealized language to speak "heavenly realities" in terms of "earthly things" (John 3:12), in order to evoke imagery and mood in terms apprehensible to the audience. Understanding the historical setting into which the prophecy/apocalyptic was delivered is key to understanding the scope, boundaries, and referents of the prophecy[10].
Where it is foretelling future events, those events become clear upon their arrival, rather than in advance, and with Biblical prophecy, these events are always accurately described and identifiable.
New Testament writers interpreted the Hebrew Scriptures in a Christocentric way[11]. They all point to Jesus (John 5:39), and all the promises of God are fulfilled in Jesus (2 Corinthians 1:20).
Most modern, popular eschatological positions fail to take into account authorial intent, or fail to interpret in a Christocentric way, and therefore commit several exegetical errors leading to erroneous conclusions.
Harmonization vs. Non-harmonization of events
Another reason that the same data leads to divergent conclusions stems from decisions to harmonize events that seem to speak of the same event, or to conclude from divergent details that multiple events are in view.
For example, how many angels were present at Jesus's empty tomb after the resurrection? Compare Matthew 28:2 with Luke 24:4 and John 20:12. It seems uncontroversial that there were two angels present, with only a single angel in the narrative focus in Matthew.
A more difficult example, were there one or two men in the Gerasenes who were possessed by Legion? Compare Matthew 8:28-34 with Luke 8:26-39 and Mark 5:1-20. Perhaps multiple events are in view. Or perhaps the case is the same as in the account of the empty tomb.
In most cases like these in scripture, we have no problem inferring a single event from accounts with divergent detail. This is also the approach we should take with accounts and details of Christ's return, and of details about the New Heaven and New Earth.
Preterism vs. Futurism
Have the events described in scripture as "still to come" (from the vantage point of 2000 years ago) already occurred, or are they yet future? Difference in understanding here is a major distinguishing factor between the views.
When Jesus gave the Olivet discourse, he described some events as near future ("this generation shall not pass away"), and others as far future ("no one knows the day or the hour"). Jesus knew the timing of certain events, but not yet of others. It seems clear from those statements, and from the progress of history, that certain "end times" events have come to pass.
The destruction of Jerusalem and its temple by the Roman Empire in 70 AD made the continuation of "the old ways" of Jewish religious practice impossible. This ended "the present age" and ushered in "the age to come", foretold by Jesus.
It is also evident that Jesus has not yet returned to rule this earth, and we are still living in a fallen world that groans with futility. Some events are still future. A "partial-preterist" approach to prophetic and apocalyptic literature is most reasonable.
The Analogy of Faith
The direct scriptural data regarding end times events, because it is couched in prophetic and apocalyptic language, and because we are not intended to know the precise timing of these events, is often unclear. Because this is so, we need a guiding principle to help us navigate. The "analogy of faith" is our guide.
The analogy of faith is a label given to a hermeneutic principle more simply stated: "scripture should interpret scripture." This concept is most clearly articulated in the Westminster Confession (1.9) "The infallible rule of interpretation of Scripture is the Scripture itself: and therefore, when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched and known by other places that speak more clearly."
In other words, we should interpret unclear texts in light of clear texts. Prophecy is most often applying previous scripture, or foretelling the consequences of following or ignoring God's clear revelation to us in scripture.
The Biblical Data
With these assumptions: harmonization, not-always-literal interpretation, a partial-preterist view of events, and navigating by the analogy of faith, the primary scriptures regarding the end times events come into focus, leading to an Amillennial formulation of eschatology.
The Olivet Discourse - Matthew 24, Mark 13, Luke 21:5-36
In the Olivet Discourse, we find Jesus giving some of the most thorough information about the events surrounding the end times. Jesus's disciples ask him two questions, and he gives two separate answers for each question. Rightly dividing his response between these two questions bring much clarity about end times events[12].
In answer to the disciples question about the timing of the end of the age, Jesus first gives us things that are not signs of the end. Namely: people claiming to the be the Messiah, wars, rumors of wars, nations rising and falling, famine and earthquakes in various places. "But the end is not yet." (Matthew 24:5-7, Luke 21:8-11). Betrayal and hatred toward the church, false teaching and apostasy also are non-signs. (Matthew 24:9-14, Luke 21:12-19) These events will come, we are not to fear them, and they do not signal the end. Ironically, these are the very kinds of events that have led Christians to believe we are in the times throughout history.
He mentions the abomination of desolation. Luke's account specifies that this event will be armies surrounding Jerusalem. The early church would have understood the abomination of desolation to refer to Antiochus IV Epiphanes in 167 BC. Thus they would have understood Jesus to be saying something like "it will be like that again".
There is a language clue that helps us divide Jesus's answer in two: "All these things" refer to his answers to the disciples' question regarding the destruction of the temple. And statements regarding "that day" refer to the unknown timing of the future events of his return. These anchors help us navigate confusing statement statements about "this generation shall not pass away" before these things happen, as well as evidently future events of his second coming.
Jesus was serious when he said "this generation" (literally) will not pass away until "all these things" happen. The events bounded by that label were fulfilled in 70 AD at the destruction of the temple.
He is also serious that no one knows the day or the hour of "that day". (By implication, this would also rule out knowing the week, month, or year.) We are not meant to, and cannot, accurately set dates or guess at them, for the second coming. Rather we are to be watchful and prepared at all times.
The Millennium, New Heavens, and New Earth - Revelation 20:1-21:4
As previously stated, each position is named for its orientation toward a thousand year period named in a single chapter of the most symbol-laden book in the entire canon. Numbers are used throughout the book to represent different concepts, and specifically the number one thousand (ten to the third power) is used throughout the canon in symbolic ways[13].
It would be a strange choice to take this number as referring to a literal, precise, time period. This literal view held sway in the early centuries of the church, and doing so led to the first date-setting for Christ's return at the year 250 AD![14] Rather, we are meant to understand the millennium as a very long, complete, time period.
The passage ends with the inauguration of the New Heavens and New Earth. A glorious picture of our final hope: Dwelling with God himself, immediately, for all eternity. No tears, death, mourning, crying, or pain!
The Rapture - 1 Thessalonians 4:13-18
The idea of a secret and invisible return of Christ, to suddenly whisk away believers from the earth is nowhere to be found in scripture.
The event described in 1 Thessalonians 4:13-18 evokes an image that would have been familiar in the first century. A returning war hero is met outside his home city's gates by his fellow citizens after having won a battle, after which a procession forms and continues back into the city[15].
This is the image of Christ's glorious, public, second coming, when the dead in Christ will rise, and those of us who are left will meet him in the air, and immediately follow him in triumphal procession as he establishes his righteous reign on the new earth for the rest of eternity[16].
The New Heavens/New Earth - Isaiah 65:14-25
Isaiah 65:14-25 is a prime example of Old Testament Prophecy about end times events. Using the language of a "New Heavens and New Earth", which John echoes in his apocalypse, the prophet describes, in "earthly language" a new state of being which would be unfathomable if the reality were explicitly stated. As such, there is emphasis on length of life, with infants no longer dying, old men not failing to "live out their days" - there is a mention of death, but only to show that death would be an alien thing, rather than the absolute certainty that it presently is in our life.
Ironically, this passage us usually used to prove the reality of a Millennial Kingdom. A "not quite entirely new" heaven and earth. Fundamentally different for sure, but not the final, eternal, death-free state, as death is in fact mentioned, the argument goes.
But the passage does not say death will happen, merely that it would be strange if it did. It is therefore more reasonable to read this passage as using figurative and hyperbolic language to help one get one's head around an astonishing new reality: the final state of the new heavens and new earth, finally revealed most fully in John's Revelation, chapter 21.
Regarding the relationship between The Church and Israel - Paul's Logic in Romans, Ephesians, and Galatians
A key distinguishing feature between dispensationalism and other covenantal views, with implications in their eschatology, is the relationship between The Church and Israel.
Dispensationalism uniquely asserts that ethnic/genetic Israel maintains a special status over and above the gentiles, in God's heart toward humanity. It also asserts that God's covenant promises to Israel through Abraham were never fully obtained, and thus there remains a future fulfillment, specifically of the land promises, yet to be realized.
Paul wrote about this specific topic in three of his epistles, and tracing this logic through them clearly leads us to understand that the promises to Israel have been fulfilled in Christ, and are realized by The Church, which now also includes gentiles. Every member of The Church (The Israel of God), Jew and Gentile, now has equal access to these promises, which are fulfilled in vastly better ways than a simple plot of land in the Middle East.
Paul clearly states that the promises made to Abraham were fulfilled in this way: The inheritance (the promised "stuff") belongs to Christ (Galatians 3:16), that those are in Christ by faith are inheritors of that promised "stuff", and that ethnicity (being a Jew) has nothing to do with whether or not you are an heir with Christ. (Gal. 3:26-29). Paul goes on to reveal that ethnicity has always been a type, whose fulfillment is found in faith-not-ethnicity-or-works. (Galatians 4:23-26). He finishes the letter revealing that there has always been an "Israel of God" in and amongst ethnic Israel, which is by faith, not by ethnic identity, and includes Gentiles. (Galatians 6:15-16).
This Israel of God vs. Israel distinction also appears in Romans 11, and is the key to unlocking an otherwise unclear passage. After a long explanation in the book so far that it is not ethnicity, genetics, or law-keeping that makes one an heir, but rather those who exhibit Abraham's faith who are heirs (Romans 4:9-16). He goes on in Romans 11 to clarify his argument so far, that God has not utterly rejected all Jews (Romans 11:1), but rather any Jew who believes in Christ remains part of God's people, and any Jew who does not believe in Christ is no longer part of the people of God (Romans 11:7). Wonder of wonders, Gentiles are also now able to grafted in to the people of God through faith (Romans 11:24). This is the way in which "All Israel" (i.e., true Israel, Israel of God) will be saved. When the fullness of the gentiles are grafted in to Israel, finally, God's Israel will be complete (Romans 11:26). God's gifts and election have not failed! They cannot fail! (Romans 11:29), rather they have succeeded, but in a different way from what first-century Jewish tradition was expecting (Romans 11:32-33).
Paul puts it more simply in Ephesians. We have seen that Gentile believers-in-Christ are "grafted in" to Israel, the people of God, while unbelieving ethnic/genetic jews have been "broken off" (Romans 11:16-19), Paul says that this results in "one new man", the new people of God, The Church (Ephesians 2:14-16).
Observations from 2000 Years of History
Another curious aspect of the debate is the historic development of the doctrines.
Historic Premillennialism and Amillennialism were the primary debate for the first 500 years, with the issue being settled by the 5th century, and not recurring with any substance for one thousand years.
Cultural conditions led to the rise of postmillennialism, and internal "religious politics" with regard to separatist movements gave rise to a rebirth of premillennialism. Finally, several lone innovators created the system of dispensationalism. Christian celebrity platforms and publishing house marketing engines, combined with decreasing theological education for the layperson and increasing anti-intellectualism and fundamentalism among evangelical clergy and laity alike[17], led to the popularization of this brand-new system of eschatology[18].
These factors ought not be ignored.
In all this, Amillennialism has stood the test of time, politics, and culture.
Why Does This Matter?
How important is it to understand the different viewpoints on eschatology? How important is it to study and take a position? It is as important as your context demands. How big a deal are people making of it in your church? Your eschatology will directly impact your expectations and life choices.
In terms of Gavin Ortlund's "fourfold ranking" of doctrines[19], this is a third-rank doctrine: "important to Christian theology, but not enough to justify separation or division among Christians." Sincere believers, earnestly studying the scriptures in faith, arrive at different conclusions. Unlike second-rank doctrines, such as baptism, this doctrine ought not be grounds for division within a church.
As long as believers are able to maintain an awareness of the other formulations, and can appreciate the way at which other believers have arrived at those conclusions, and can hold their position loosely, a believer can be free to engage ministry alongside another believer who holds a different position.
As soon as one's eschatology leads them to unwise life choices, or over-confident assertions about speculative issues, however, the church should gently call that one back to humility, repentance, and circumspection about their position.
In our day, errant eschatology is very slowly dividing our churches, causing undue anxiety and fear about the political climate, distracting church goers with compulsive checking of headlines against the most recently published article on prophecy watchdog websites. Perhaps the most immediate consequence of this is a mistrust of political leadership during a time of global emergency, and a lack of prudence regarding health safety measures.
The fruit your eschatology ought to lead in a firm confidence in God's providence and protection through tribulation. Eschatology should lead us to immense peace and hope in the future as our God is coming back to bring justice, peace, mercy, and righteousness, ushering in a state of eternal paradise of which all believers will partake. Biblical Eschatology should make Christians the most level-headed, well-rounded, well-grounded citizens of every nation and political system that exists. Sound eschatology leads to a life that causes even though who oppose our faith are curious about our life (1 Peter 3:15).
A lack of this confidence, and this peace, is a sure indicator of errant doctrine.
Bibliography
Allison, Gregg R., and Wayne A. Grudem. Historical Theology: An Introduction to Christian Doctrine: A Companion to Wayne Grudem's Systematic Theology, Zondervan, 2011.
Beale, G. K. The Book of Revelation. The New International Greek Commentary, 1st ed., vol. 27, Eerdmans, 1999.
Clouse, Robert G., editor. The Meaning of the Millennium: Four Views. IVP Academic, 1977.
Fee, Gordon D. The First and Second Letters to the Thessalonians (New International Commentary on the New Testament). William B. Eerdmans Pub. Co., 2009.
Hartman, Dayton. Jesus Wins: The Good News of the End Times. Lexham Press, 2019.
Gerhard Kittel, ed., Theological Dictionary of the New Testament, trans. and ed. Geoffrey Bromiley (Grand Rapids, Michigan: William B. Eerdmans, 1964), I, 380–81
Köstenberger, Andreas J., et al. Jesus and the Future: Understanding What He Taught about the End Times. Lexham Press, 2017.
Köstenberger, Andreas J., and Richard Duane Patterson. Invitation to Biblical Interpretation: Exploring the Hermeneutical Triad of History, Literature, and Theology. Kregel Academic, 2021.
Ortlund, G. (2020). Finding the right hills to die on: The case for theological triage. Crossway.
Notes
1. 1. Clouse, Robert G., editor. The Meaning of the Millennium: Four Views. IVP Academic, 1977. pp. 63
2. 2. Allison, Gregg R., and Wayne A. Grudem. "Chapter 31." Historical Theology: An Introduction to Christian Doctrine: A Companion to Wayne Grudem's Systematic Theology, Zondervan, 2011, pp. 695.
7. 7. Allison and Grudem, 687.
10. 10. Köstenberger, Andreas J., and Richard Duane Patterson. Invitation to Biblical Interpretation: Exploring the Hermeneutical Triad of History, Literature, and Theology. Kregel Academic, 2021.
11. 11. Hans K. LaRondelle, The Israel of God in Prophecy: Principles of Prophetic Interpretation [Berrien Springs: Andrews University Press, 1983]
12. 12. Köstenberger, Andreas J., et al. Jesus and the Future: Understanding What He Taught about the End Times. Lexham Press, 2017. p33
13. 13. Beale, G. K. The Book of Revelation. The New International Greek Commentary, 1st ed., vol. 27, Eerdmans, 1999. p 995
14. 14. Allison and Grudem, 685
15. 15. Gerhard Kittel, ed., Theological Dictionary of the New Testament, trans. and ed. Geoffrey Bromiley (Grand Rapids, Michigan: William B. Eerdmans, 1964), I, 380–81
16. 16. Fee, Gordon D. The First and Second Letters to the Thessalonians (New International Commentary on the New Testament). William B. Eerdmans Pub. Co., 2009. pp 178-182
17. 17. Ward, Mark Sr.. ""Knowledge Puffs Up": The Evangelical Culture of Anti—Intellectualism as a Local Strategy." Sermon Studies 4.1 (2020) : 1-21. https://mds.marshall.edu/sermonstudies/vol4/iss1/1
18. 18. Alland and Grudem, 695-700
19. 19. Ortlund, G. (2020). Finding the right hills to die on: The case for theological triage. Crossway. pp 18-19
(This article was originally written in December 2021 for my coursework with Midwestern Baptist Theological Seminary.)