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The amillennial view of Revelation affirms that the 1,000-year binding of Satan refers to the period between the two advents of Christ. For on the basis of the common premillennial interpretation of Revelation 20:4, it is only raised believers who are said to reign with Christ; nothing is said in this passage about a reign of Christ over people who have not died but are still living. We conclude, then, that the binding of Satan during the gospel age means that, first, he cannot prevent the spread of the gospel, and second, he cannot gather all the enemies of Christ together to attack the church. 5:28-29; Acts 24:15), what is described in the last clause of verse 4 must be something other than the physical or bodily resurrection which is yet to come. We ask next, Who are seated on these thrones? Wright Bishop N.T. Now follow the most controversial words in the passage: They came to life and reigned with Christ a thousand years. Premillennial interpreters, whether dispensational or non-dispensational, understand these words as referring to a literal resurrection from the dead, and therefore find in this passage proof for a thousand-year reign of Christ on earth, after his Second Coming. This was specifically stated by Peter in his sermon on the day of Pentecost when he quoted Joels prophecy about the pouring out of the Spirit upon all flesh in the last days (Acts 2:16-17). The Great Tribulation and the Great CommissionDisciples, Witnesses, and Martyrs, "Election" -- Article Seven, First Head of Doctrine, The Canons of Dort. The term amillennialism is not a happy one. It is interesting to note that the verb here translated driven out (ekballo) is derived from the same root as the word used in Revelation 20:3, He [the angel] threw [ballo] him [Satan] into the Abyss. Even more important, however, is the observation that Satans being driven out or cast out (RSV) is here associated with the fact that not only Jews but men of all nationalities shall be drawn to Christ as he hangs on the cross. It must be granted that the Greek word rendered came to life, ezesan, can refer to a physical resurrection (see, for example, Mt. Note that though these seven sections are parallel to each other, they also reveal a certain amount of eschatological progress. The fact that we are living in the last days now implies that we are already tasting the beginnings of eschatological blessingsthat, as Paul says, we already have the first fruits of the Spirit (Rom. 28:19, NIV). Your email address will not be published. It was a short slide to then believe that the perfect Son of God could not rule over a physical kingdom, so His reign must be over the immaterial hearts and souls of mankind. Amillennialism alters the timeline of the end times to fit these two views. Christ's kingdom was established at His resurrection. Thus, theres no doubt that those who have the mark of the beast are those people who have put their allegiance to And the Apostle John told his readers that they were already living in the last hour (1 Jn. In other words, not replacement but expansion. Is this the correct interpretation of the passage? Indeed there is. Posts 54,620. Leaving aside the question of whether this criticism is true or false, I would like at this point to counteract the negativism of some amillennial eschatologies by sketching briefly some positive affirmations made by amillennialist theologians. The next sentence, verse 5a, is of a parenthetical nature, and is therefore properly put between parentheses in the New International Version: The rest of the dead did not come to life until the thousand years were ended. I have already given the reason why I do not believe that these words describe a bodily resurrection which is to take place after the millennium. Let us look first of all at Isaiah 11:6-9 as rendered by the New Scofield Bible: The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together, and a little child shall lead them. The description [found in this chapter] . We know that the Bible predicts that at the end of time there will be a new earth (see, for example, Is. The kingdom of God is both present and future. In the final state, therefore, glorified believers will be both in heaven and on the new earth, since the two shall then be one. If amillennialism was the prevailing view of the church during this period we are left without sources or evidence. At that time the people of Israel were the recipients of Gods special revelation, so that they knew Gods truth about themselves, about their sinfulness, and about the way they could obtain forgiveness and salvation. John sees those who had been given authority to judge (literally, those to whom judgment had been given) sitting on thrones. Neither of these two statements is true. They have been present in some sense from the very beginning of the Christian era2 and are present now.3 This means that we must always be ready for the Lords return and that we may never in our thoughts push the return of Christ off into the far-distant future. We believe it is a present-day reality. We see then that the binding of Satan described in Revelation 20:1-3 means that throughout the gospel age in which we now live the influence of Satan, though certainly not annihilated, is so curtailed that he cannot prevent the spread of the gospel to the nations of the world. After that, he must be set free for a short time. Because of the binding of Satan during this present age, the nations cannot conquer the church, but the church is conquering the nations.3. This teaching should certainly bring comfort to those whose dear ones have died in the Lord. The system of interpretation of the book of Revelation which seems most satisfactory to me (though it is not without its difficulties) is that known as progressive parallelism, ably defended by William Hendriksen in More Than Conquerors, his commentary on Revelation.2 According to this view, the book of Revelation consists of seven sections which run parallel to each other, each of which depicts the church and the world from the time of Christs first coming to the time of his second. Amillennial eschatology, therefore, gives us a realistic, yet basically optimistic world-and-life view. In the light of these New Testament teachings, we may indeed speak of an inaugurated eschatology, while remembering that the Bible also speaks of a final consummation of eschatological events in what John commonly calls the last day (Jn. 4:17). In this vision we see the church avenged, protected and victorious. In this instance Satans fall or binding is associated directly with the missionary activity of Jesus disciples. See Anthony A. Hoekema, The Christian Looks at Himself (Grand Rapids, Michigan: William B. Eerdmans, 1975). It also involves seeing fellow Christians as those who are in Christ with us and for whom we should therefore thank God.1. The sixth section, chapters 17-19, describes the fall of Babylon and of the beasts. We understand Christs return as being a single event. The post-millennialists also have no place for a rapture. Others have pointed out that the word mark was used of the emperors seal on business contracts and the and Princeton Theological seminary (Th.D., 1953). When the book of Revelation tells us that the holy city, the new Jerusalem, will come down from heaven to the new earth (2 1:2), that God will now have his dwelling with men (21:3) and that the throne of God and of the Lamb will be in the new Jerusalem (22:3), it is teaching us in figurative language that in the life to come heaven and earth will no longer be separated but will have merged. Why may we not therefore understand the details found in these verses as descriptions of life on the new earth?6 This is particularly likely in view of the sweeping panoramic vision conveyed by verse 9: the earth shall be full of the knowledge of the LORD, as the waters cover the sea. Why should these words have to be thought of as applying only to a thousand-year period preceding the new earth? 10:11). Just before his ascension, however, Christ gave his disciples his Great Commission: Go and make disciples of all nations (Mt. And it is true that the Second Coming of Christ has been referred to in the previous chapter (see 19:11-16). Hence, "Amillennial" means "NO 1,000" and refers to Create a free website or blog at WordPress.com. But I, when I am lifted up from the earth, will draw all men to myself (NIV). 21:4). Note, for example, how John tells us that the spirit of the Antichrist is already in the world in his day (1 Jn. Scripture text for this study: Revelation 20:1-15 Introduction. At the time of Christs return, there will be a general resurrection, both of believers and unbelievers. Two items should be noted about this interpretation. These words about the second death imply that the first resurrection which John has just mentioned is not a bodily resurrection. And the lion shall eat straw like the ox. First, it recognizes that Revelation contains figurative or symbolic imagery typical of prophetic or apocalyptic literature. The dragon, here clearly identified as the devil, Or Satan, is said to be bound for a thousand years and then cast into a place called the Abyss. The purpose of this binding is to keep him from deceiving the nations any more until the thousand years were ended.. In this way we shall be able to see amillennial eschatology in its totality, rather than just as a certain interpretation of the millennium of Revelation 20. When the seventy returned from their preaching mission, they said to Jesus, Lord, even the demons submit to us in your name. Jesus replied, I saw Satan fall like lightning from heaven (Lk. a captivity that never ends in the lake of fire for all who take the mark of the beast. D. H. Kuiper In the past two articles the theories of Postmillennialism and Premillennialism have been defined The purpose of the final judgment is not primarily to determine the final destiny of men since by that time that final destiny has already been determined for all men except those still living at the time of Christs return. Copyright 2020, Kim Riddlebarger. What follows in verse 19 is linked directly with the preceding: And I will rejoice in Jerusalem, and joy in my people; and the voice of weeping shall be no more heard in her, nor the voice of crying (see Rev. This heavenly reigning is a fulfillment of a promise recorded earlier in the book: To him who overcomes, I will give the right to sit with me on my throne, just as I overcame and sat down with my Father on his throne (3:21, NIV). The unbelieving dead, he is saying, did not live or reign with Christ during this thousand-year period. The mark of the beast is covered in much greater detail in unit 10, which includes a 30-minute introductory video to Revelation 13, along with detailed commentary on the historical context and The word translated to meet in 1 Thessalonians 4:17 (apantesis) is a technical term used in the days of the New Testament to describe a public welcome given by a city to a visiting dignitary. All this involves having an image of ourselves which is primarily positive rather than negative. 28, God's Desire for All to be Saved in 1 Timothy 2:4 & Ezekiel 18:23. When John wrote Revelation, many Christians were being martyred for their faith. Since the book of Revelation was addressed to the church of the first century A.D., its message had reference to events occurring at that time and was therefore meaningful for the Christians of that day. Gives us a realistic, yet basically optimistic world-and-life view straw like the ox section chapters! 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