A Fresh Perspective
We have a pretty interesting topic today—Christian hope and the concept of the Millennium, based on the Bible. Now, the term “amillennial” might sound a bit confusing at first. It might make you think that those who hold this view don’t believe in what Revelation 20 says about “the thousand years.” But that’s not true. People who are amillennial actually find a lot of value in this passage and believe that it’s often misunderstood by those with different views, like premillennialists and postmillennialists.
First off, let’s clarify something. The amillennial view isn’t something new. Its basic ideas can be traced back to St. Augustine, who lived way back in the 4th century. Even though there are debates about when this view first appeared, it’s clear that it’s in line with the statements of the Apostles’ Creed and the great ecumenical creeds and confessions from the Reformation period. So, it’s been around for a while and has a solid historical foundation.
I used to lean towards the premillennial view myself for about 12 years after I became a Christian. But then, I encountered some teachings that made me rethink things. For example, one American expositor suggested that the early part of the Acts of the Apostles was a “national offer” to the Jews and that the gospel of the grace of God only appeared later. This, along with other ideas suggesting a future age where salvation would be on a different basis than grace, led me to study the topic more deeply. I realized that Old Testament prophecies and Revelation 20, which seemed to support a literal thousand-year reign, might have been interpreted too literally.
During my deeper study, I was giving Bible class talks on the Book of Ezekiel and read commentaries by Bishop Wordsworth and Principal P. Fairbairn. Their interpretations were rich and spiritually satisfying compared to some premillennial commentaries that I found spiritually barren. One striking example is Ezekiel’s prophecy that “my servant David shall be king over them” (Ezekiel 37:24). Even ardent literalists admit this refers to Christ, not the actual King David. This got me thinking about the challenges of a strictly literal interpretation of prophecies.
I also found that many Old Testament prophecies, when examined in the light of the New Testament, took on an enlarged, more spiritual meaning. The New Testament often applies Old Testament passages in ways that broaden their significance, making them relevant to both Jews and Gentiles. This understanding helped me see that the prophecies about a future temple, sin offerings, and the restoration of Israel could be understood in a more spiritual context, rather than a literal one. The New Testament frequently speaks of a general resurrection and judgment, where the righteous and the wicked are judged together, as seen in the parables of Jesus and the teachings of Paul and Peter.
When we look at Revelation 20:1-10, it might seem at first glance that it’s talking about a literal thousand-year reign. But St. Augustine and many others saw it differently. They believed that the “thousand years” symbolizes the period between Christ’s first and second coming. During this time, Satan is restrained, unable to deceive the nations fully. This interpretation emphasizes Christ’s victory over Satan, a theme echoed in other parts of the New Testament. The restraint on Satan means he can’t prevent the spread of the gospel or the growth of the church. Near the end of time, this restraint will be lifted, leading to the final conflict and Satan’s ultimate defeat.
Revelation 20 also describes the bliss of the blessed dead during this period. They are “reigning with Christ,” experiencing a “first resurrection” in a spiritual sense. This means that while they are physically dead, their spirits are alive with Christ in heaven. The “thousand years” signifies the completeness of Christ’s victory and the perfect security and bliss of the saints in heaven. Dr. Warfield puts it beautifully: the number “thousand” represents holy perfection, indicating the fullness of Christ’s triumph and the ultimate defeat of Satan.
Now, what about the new heavens and new earth? The amillennial view sees many promises that premillennialists apply to a future earthly millennium as more fittingly applied to the eternal state. For example, prophecies in 2 Samuel, Isaiah, Daniel, and Luke speak of an eternal kingdom, not just a temporary thousand-year reign. In the new earth, righteousness will triumph completely and forever, with no possibility of Satanic rebellion. This ultimate hope aligns with the Bible’s teaching that evil and good will coexist until the end, when Christ returns to judge the living and the dead.
Some say the amillennial view is pessimistic because it doesn’t promise a converted world before Christ’s return. But that doesn’t mean there’s no hope for positive change. Dr. G. Vos, a notable amillennialist, anticipated a significant conversion of Israel before Christ’s return and an extension of the reign of truth. The emphasis is on the certainty of Christ’s return, the general resurrection, and judgment, and the final establishment of God’s kingdom, where righteousness will reign supreme.
In summary, the amillennial perspective highlights the spiritual reign of Christ, the restraint of Satan, and the ultimate victory of God’s kingdom. It calls us to live with hope and perseverance, trusting in the completeness of Christ’s victory and looking forward to the new heavens and new earth where righteousness dwells forever.
W. J. GRIER
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