Doctrine Of Amillenialism Revelation 20

Revelation 20:1 Lived and reigned with Christ a thousand years. The millennium: -- It is seldom that our sermons bear on the prophecies, and especially on the unfulfilled prophecies. Several reasons bind us to this reserve. First, the study of unfulfilled prophecies has only a secondary importance, and is not essential to salvation. Further, and just because they are not essential to salvation, the unfulfilled prophecies are wrapped up in a considerable amount of obscurity. This fact proves that the study of the prophecies is not without dangers, and that is another reason which should bind a person to devote himself to it only with moderation. Those who give themselves up too exclusively to this study are easily tempted to hand over to the background the great truths of the faith, in order to devote their chief interest to speculations, curious, perhaps, and often attractive; but nearly always without benefit to practical life, and sometimes even dangerous. Nevertheless, it must not be inferred from what precedes that we absolutely condemn the study of the prophecies. Far from it. Restrained within its legitimate bounds, the study of the prophecies presents not only matter of great interest but of great blessing, and many Christians do wrong when they lay aside completely that considerable portion of the Holy Scriptures. I desire particularly to call your attention to that glorious reign of Christ which is announced in a great number of prophecies, and more particularly in the words of our text, and which is known in the Christian Church under the name of the millennium. What meaning should we give to these declarations, and in what will that reign of Christ upon earth precisely consist? Two different systems divide on this point those Christians who are occupied with the prophecies. A certain number of them take the declarations of Scripture in their literal sense; they believe that the Saviour is really to return to the earth, to found here a temporal kingdom; that He will literally sit in His body on the throne of David; that during that reign, which will continue a thousand years, the believing dead only will rise to have part in the glory of their Head; and that this kingdom of Christ will be an epoch of temporal prosperity. The other class of interpreters understand these prophecies in a figurative sense. They think that by the reign of Christ must be understood the dominion which He exercises over souls by the gospel, and that the main point in these magnificent oracles is the spiritual progress of the Church; they think that this resurrection of believing souls spoken of in our text denotes nothing more than the awakening of the spirit of faith. The Christian law having become the rule, and infidelity the exception; the gospel covering the whole earth with its sweet and holy influence; that is what the millennium would be. Of these two interpretations we do not hesitate to prefer the last. 1. Observe, first, that the spiritual or symbolical interpretation is more in agreement with the modes of style observed in general by the prophets, and in particular in the Apocalypse. This style, from one end of the book to the other, is essentially symbolical and figurative; everywhere moral ideas are concealed under a veil of material images; words are incessantly turned aside from their proper meaning to receive meanings altogether novel. In this style, quite impregnated with the symbolical, a church becomes a candlestick, a minister becomes a star. 2. Not only is that interpretation legitimate, in so far as it is in agreement with the analogy of Scripture, but it is in a manner required by the very expressions of our text. In fact, observe well that St. John speaks only of the "souls" of those who had been put to death for the

testimony of Jesus; these are the souls which are to revive again and reign with Christ. Now, souls cannot rise again, in the proper sense of the word. 3. In the third place, the literal interpretation is not in harmony with the other passages of Holy Scripture which relate to the resurrection. Nowhere is the resurrection spoken of as to take place twice or at two different periods. This great event is always represented to us as to take place for all men at once, with this only difference, that the resurrection of the just will immediately precede that of the wicked. The following passages clearly establish this (Daniel 12:2; John 5:28; 1 Thessalonians 4:16,17). It evidently follows from these statements that the resurrection of the dead, both of the just and of the wicked, shall be immediately followed by the judgment and eternal life. 4. In the fourth place, it is impossible to comprehend how a return to the earth could add anything to the happiness of the righteous who died in the faith, and are gathered into the rest which is reserved for the people of God. The error of the Jews consisted precisely in representing the Messiah as a temporal King; it is into a similar error that the millennarians of to-day fall. 5. And then, what becomes, in the system of literal interpretation, of the death of believers who are born during the millennium? In the actual state of things, the death of believers is a deliverance; they die in peace, because they leave a life of trials and an abode of misery to go to the Lord; but it would not be so during the period of the millennium, if the literal interpretation were true. 6. If the literal interpretation were true, there would then be three comings of Christ -one to save the world, another to judge it, and a third and intermediate one to occupy the throne of the millennium. Now Scripture constantly presents to us the last judgment as the Lord's second coming; and nowhere is an intermediate coming admitted. 7. Finally the text is the only passage of Holy Scripture where a resurrection is spoken of to take place before the end of the world; whilst a great number of other prophecies with regard to the millennium announce clearly the progress and general triumph of the gospel. Now, which is more rational: to explain numerous and clear prophecies by one single and enigmatical passage in the Apocalypse, or rather to explain the single and obscure passage by the clear and numerous prophecies? To put such a question is to answer it. It appears then established, as far as we can be positive in such a matter, that the reign of Christ, known under the name of the millennium, is to be understood in a spiritual sense, and that the subject is the authority which He will exercise over souls by the progress of the gospel. The doctrine of the millennium, as we have presented it to you, has important consequences as regards conversion and as regards salvation. Indeed, since that glorious reign of Christ is a spiritual reign, since it will essentially consist in the submission of hearts to the gospel of Jesus Christ, it depends upon each of us as to whether the millennium should commence in our case from the present: in order to that, no more is necessary than that we submit our heart to the gospel and give ourselves to Christ. May God grant that a great number of souls may know in this church of themselves this reign of Christ, at once so powerful and so tender, so sweet and so glorious! (H. Monod.)

Revelation 20:1 C. Clemance, D. D. The blessed dead living and reigning with Christ during the thousand years: --\ I.

HERE IS A VISION OF MEN FROM EARTH -- not of men on it. "The souls." (So in Revelation 6:11.) That the expression refers here to men in what is called the disembodied state, scarcely admits of question. They are clear and distinct words, fitting in with other statements of God's Word, teaching us that the souls of the blessed dead have already passed into a higher life: that there is no lapse in their blessed relationship to Jesus.

II.

THE BLESSED SAINTS ARE SEEN IN A MORE ELEVATED SPHERE OF HOLY SERVICE. They are "living and reigning with Christ." They share with Him the government of the world. Here they were "kings and priests" unto God. But in the higher state of being the meaning of these names, and the glorious dignity they include, become far more manifest than when here below.

III.

THEIR PASSING UPWARD, IN DEATH, TO THIS HIGHER STATE IS CALLED THE FIRST RESURRECTION. And most intelligibly so. "Surely," says the Rev. F. D. Maurice, "if one takes the words as they stand, they do not describe a descent of Christ to earth, but an ascent of 'the saints' to reign with Him." The thought of a real resurrection without a bodily rising from the grave ought to be no difficulty to those accustomed to scriptural phraseology. If, when a man passes from death to life, the phrase "risen with Christ," is not inappropriate, neither can it be so when he makes the transition from earth to heaven to be "at home" with Jesus.

IV.

BLESSED EVEN IN THIS FIRST RESURRECTION, THE SAINTS AWAIT IN HOPE THE CONSUMMATION OF THEIR BLISS. The blessedness indicated here extends over the thousand years. While the Church on earth is enjoying its millennial calm, believers above are reigning in life with Jesus Christ. Knowing the blessedness of their first resurrection, they can look forward with joyful hope to their second.

V.

THEIR GLORY WILL BE CONSUMMATED AT THE RESURRECTION OF THE BODY. "For this, as the ultimate outlook, the apostle says, believers are waiting (Romans 8:23). The first resurrection is that to a higher state of spiritual being. The second will be to the completed state of glorified life of both body and spirit.

VI.

FOR THE WICKED THERE IS NO SUCH FIRST RESURRECTION. "The rest of the dead lived not again till the thousand years were expired." For the wicked, death brings nothing which can be called a resurrection at all. "The wicked is driven away in his wickedness." After death they are not extinct. They exist. They are in Hades. But their life in the invisible realm is no "resurrection." No such reward is theirs. They chose the paths of sin and selfishness, and they can but reap as they have sown.

The statement of the text is, however, only negative. "They lived not again till," etc. What their state is, positively, we are not told.

Revelation 20:1 W. Benham, B. D.

he reign of the martyrs with Christ: -- Instead of looking forward to some future age for the thousand years, is it not more reasonable and helpful to say that we ourselves are living in them? From the time when the Catholic Church was set up in the world and its principles exhibited, all that is noble and intelligent in man, all that he recognizes in himself as immortal and made for a higher life, refuses to listen to the beast and to be deceived by him, but acknowledges the Lamb as its true King. The thousand years, i.e., the long period which elapses after the setting up of the Church – and surely this interpretation is more in accord with what we get from the Bible than an arbitrary fixture of just one thousand years of 365 days each -- these thousand years, up to this hour, have been marked by evidences that Christ has chained the devil, has proved Himself stronger than the devil, not merely when He resisted his temptations, but ever since. he earth has gone on acquiring new life and strength and capacity, just so far as it has recognized the Lamb for its true Lord, and thus purity has been exalted above lust, thus slavery has been abolished, hospitals have been built, the poor have been educated, prisons have been reformed, criminals have been appealed to by nobler motives than self-interest. There is enough to do yet, God knows; but what has been done has all been clone on principles which Christ laid down, and what is still to be achieved will be done on the same basis, namely, that self-sacrifice is the true life of God's earth. And what does it all mean but that Christ has chained the dragon? Then St. John says that he saw the souls of them that were beheaded for the witness of Jesus and for the Word of God -- the early Christian martyrs, in fact -- and they lived and reigned with Christ for a thousand years. They were killed: the world saw no more of them; but St. John says that he did. To him it was revealed what their subsequent lot was -- they lived and reigned with Christ in the thousand years. They live and reign with Him now, therefore. Where? That we cannot tell. We know that they have not yet their perfect consummation and bliss. But see what we do know. Christ is reigning now. But is that reigning merely resting on His throne as a glorious spectacle to look upon? Which of us seriously supposes that reigning with Christ means sitting with a golden crown on, holding a sceptre? The reign of Christ is a more real thing -- a very active thing -- and the martyrs who died for His sake, because they would not worship the beast, reign even as He does. There is to me wonderful help and consolation in all which this involves. The witnesses of Christ, who cared so much for their fellow men whilst they lived on the earth, who had laboured to do it good, and seemed to have laboured in vain, who had told their fellow men who their true King was; they, after they were no more seen, reigned with Christ, i.e., they exercised a greater influence, had a greater power, than ever they had before, and became from the unseen world efficient servants of Him who had given up His life for the salvation of men.

This is their high reward, exactly that reward which their Lord promised in His parable. He whose pound had gained five pounds was to be ruler over five cities. They are not offered idleness or luxurious indulgence, they are to enter into the joy of their Lord, to have the delight of knowing more and more of His purposes, and of working in conformity with them. They die and are seen no more, but any good deed which they have ever done goes forth conquering and to conquer. And, the apostle declares, this is the first resurrection, which they who have lived evil lives and followed the beast have no part in. How often we see good and faithful men, whose career is altogether useful and beneficial, cut off in the midst of their work! We think to ourselves, "How much good this man would have done if he had lived! What a loss to the Church!" So it seems to us, and so it seemed to the first Christians, for we are told "they made great lamentation over him." But God knew better than they. He took His martyr away that he might reign with Christ. Well, was there any evidence of his so reigning? Were any victories of his ever seen any more? Many, no doubt, which we know nothing about.

Revelation 20:1 C. H. Spurgeon

This is the first resurrection. The first resurrection: I. THREE PRIVILEGES. 1. Priority of resurrection (1 Corinthians 15:20; 1 Thessalonians 4:13; Philippians 3:8-11; Luke 20:35; John 6:39, 40, 44, 54). "I will raise him up at the last day." Now, is there any joy or beauty in this, to the people of God in particular, unless there be a specialty in it for them? It is the lot of all to rise, and yet we have here a privilege for the elect! Surely there is a different resurrection. Besides, there is yet a passage in the Hebrews where the apostle, speaking of the trials of the godly, and their noble endurance, speaks of them as, "not accepting deliverance that they might obtain a better resurrection." The betterness was not in the after results of resurrection, but in the resurrection itself. How, then, could it be a better resurrection, unless there be some distinction between the resurrection of the saint and the resurrection of the sinner? Pass on to the second privilege here promised to the godly. 2. The second death on them hath no power. This, too, is a literal death; none the less literal because its main terror is spiritual, for a spiritual death is as literal as a camel death. The death which shall come upon the ungodly without exception can never touch the righteous. Oh, this is the best of all. As for the first resurrection, if Christ hath granted that to His people there must be something glorious in it if we cannot perceive it. "It doth not yet appear what we shall be, but we know when He shall appear we shall be like Him." I think the glories of the first resurrection belong to the glories which shall be revealed in us rather than the glories that are revealed to us. 3. "They shall reign with Him a thousand years." I believe this reign of the saints with Christ is to be upon earth (Psalms 37:10,11; Revelation 5:9,10; Matthew 19:28). You find such passages as these in the Word of God, "The Lord of hosts shall reign in Mount Zion, and in Jerusalem, and before His ancients gloriously." You find another like this in Zechariah, "My God shall come with the multitude of His saints." II. To the ungodly THREE THINGS IN SIMPLICITY. 1. Sinner, you have heard us speak of the resurrection of the righteous. To you the word "resurrection" has no music. There is no flash of joy in your spirit when you hear that the dead shall rise again. But oh, I pray thee lend me thine ear while I assure thee in God's name that thou shalt rise. Not only shall your soul live -- you have perhaps become so brutish that you forget you have a soul -- but your body itself shall live. Go thou thy way, eat, drink, and be merry; but for all these the Lord shall bring thee into judgment.

2. But after the resurrection, according to the text, comes the judgment. 3. After judgment, the damnation.