What is millenarianism?

There are two interpretations of this passage which respectively number among their adherents so vast a proportion of those who pay any serious attention to prophecy, that the question may be said to lie between these two — other explanations of the prophecy being unimportant and not requiring notice. One view — that which has till lately generally prevailed for the last century or two — is, that "the first resurrection" is not a real, but a figurative resurrection — that it denotes the universal triumph and prevalence of true Christianity during the Millennium — exhibiting this prevalence and triumph under the figure of the resurrection of those who have been martyred in Christ's cause. This view denies that there will be any actual resurrection of the saints until, as is alleged, all the dead, both righteous and wicked, are raised to stand before the great white throne. The other interpretation, which for nearly the whole of the first three centuries was universally entertained, and which has been greatly revived among Christians during the last thirty years, is, that "the first resurrection" is a literal resurrection of the bodies of the saints, and that it takes place at the commencement of that period of universal blessing under the joint reign of Christ and His saints, which all Scripture teaches us to anticipate. The question, which of these two views exhibits the real meaning of the passage, must, under the teaching of God's Spirit, be determined by the internal evidence which the passage itself affords, and by its harmony with other parts of God's word.

Everybody is aware of the difference prevailing among the Lord's people as to the interpretation of those passages of Scripture which foretell the future in reserve for the Church and the world. The ordinary interpretation is, that the promises contained in the Psalms and Old Testament prophecies refer to the Church, which, as the spiritual Israel, has taken the place, in God's purposes, of the literal Israel, to whom these promises were given. So, the fulfilment of the promises is taken to be spiritual rather than literal, being brought about by the gradual spread of Christianity, and the blessings of peace and prosperity following the universal triumph of the gospel. This world-wide dominion of truth and happiness is presumed to be the period of a thousand years, during which Satan is bound, and the saints reign with Christ. It is supposed that at the close of this time, after another brief outbreak of Satan's craft and human wickedness, the world is destroyed; and that there is then a general resurrection of the dead, both bad and good, to be judged before the great white throne. This is interpreted as the event called "the coming of the Lord," "the appearing of the Lord," "the day of the Lord," "the end of the age" (mis-translated "world"), and "the coming of the Son of man" — names supposed all to refer to the same period, the closing up of the history, and indeed, of the existence, of the habitable globe.

Such is the "New Testament Millenarianism" of the Bampton Lectures; a system commended to us by the lecturer, as one which does "not dislocate the whole frame-work of Christian truth," which he alleges is done by expecting a pre-millennial advent of our blessed Lord. To set aside such an expectation, is the great object of his book. In this object, his reviewers of the London Quarterly, and the British and Foreign Evangelical, are heartily agreed. But as to the interpretation of Rev. 20, they are wide as the poles asunder. Mr. W. declares it already fulfilled: the London Quarterly maintains "that the scenes which this Scripture pourtrays are yet future," and addresses itself to the inquiry, "Is it to be interpreted literally or figuratively?" Nor is the enquiry prosecuted far, before the conclusion is arrived at, and stated thus, "We have no hesitation in saying, that the only consistent interpretation is the figurative one, which recognises the revival of the early martyrs and confessors in their spirit and character." The British and Foreign Evangelical, while dealing most tenderly with Mr. W.'s millennial theory, is yet obliged to say,

The idea of a millennial reign, true and scriptural as it is, tends to get too large possession of the thoughts of those often styled "millennarians," a word which answers to the early "chiliasts," — both derived from this "thousand years" of rule. And these, as shown in Papias, Justin, and Irenaeus, conceived of it in a Jewish and earthly fashion, seriously conflicting with the Christian's heavenly hope. To this Old Testament expectation many in the present day have swung round again, and we cannot too earnestly protest against it.

A leading idea of all Millenarians may be expressed in the words of one amongst the Germans: "The whole congregation of the faithful rule and judge mankind for 1,000 years" (Hofmann, "Prophecy and Fulfilment," ii. 373).

Millenarians do not question the sufficiency of God's word and Spirit for the conversion of any; nor do they suppose that any will be converted otherwise than by the Spirit and word of God. But God's government of the world is something entirely distinct from His gracious operations in converting souls. Souls have been converted through all the changing forms of the divine administration, in regard to the government of the world, and will, doubtless, in greater numbers than ever, be converted during the millennial age. All who will then be converted will owe their regeneration to the Holy Spirit, who will then, as now, act by the word.

Thrones are seen next by the Seer. "And I saw thrones, and they sat upon them and judgment was given unto them." Daniel also saw thrones in connection with the judgment of the beast, but nothing is said of those occupying the thrones in Daniel's vision. Here we have the complete revelation, and several times the blessed statement is made that Christ and His saints shall reign with Him for a thousand years. The new age in which all things are put in subjection under His feet, the personal reign of Christ, in which all His redeemed people have a share, begins. It will last a thousand years. Six times we read of the thousand years in this chapter. Because this coming age will last a thousand years it has been called by the Latin word "millennium." Not a few have made the astonishing declaration that such a period of time during which Christ and His saints reign over the earth has but little foundation in the Scripture.

The term a “thousand years”‎ occurs in our chapter six times (vv. 2, 3, 4, 5, 6, 7).‎ Three out of the number are connected with Satan; two of them assert the reign of the saints with Christ; the sixth intimates the period between the resurrection of the saints and that of the wicked. All these six occurrences of the period a thousand years refer to the same time, but, of course, viewed in different connections, and, in our judgment, should be regarded not in any symbolic sense, but as describing an exact and literal denomination of time. The term THE MILLENNIUM as a designation referring to the period of the Lord’s reign — public and personal with His saints — over the earth is gathered from this chapter. According to Jewish reasoning the six millenniums drawing to a close answer to the six days in which the heavens and earth were made, the seventh sabbatic day of rest looking‎ forward to that long and blessed Sabbath of a thousand years. “There remaineth therefore a Sabbath rest for the people of God” (Heb. 4:9, R.V.).‎ ‎

The time of the church will end with the rapture. Then a period of seven years of tribulation will follow. At the end of this period, Christ will appear in power and set up his kingdom. This kingdom will last 1000 years: “and they lived and reigned with Christ a thousand years” (Rev. 20:4ff). This is why the coming kingdom is often referred to as ‘millennium’ (mille=1000, annus = year).

We have seen the heavenlies cleared of Satan and his angels; the earth cleared of its wicked kings; the beast and the false prophet cast into the lake of fire; and now we have the binding of Satan. (Rev. 20) Victory is complete! the hidden source of all the evil is bound in the abyss for a thousand years. The blessed Lord takes the kingdom. "The kingdoms of this world become the kingdoms of our Lord and of his Christ; and he shall reign for ever and ever." (Rev. 11:15.) This is the millennium — Christ openly, manifestly governing, and Satan bound. These are the two grand features of that blessed period, and by which it is distinguished from all former dispensations.