- Scripture doesn’t mention one. Most think John describes one in Revelation 20, but this is only how they interpret it.
- Daniel said the Kingdom of God would arrive in the time of the ancient Roman Empire. But the Pharisees and like-minded Christians still wait after thousands of years for it to show.
- Instead, Jesus arrived during the time of the ancient Roman Empire preaching the arrival of the Kingdom of God which is spiritual and everlasting.
- The Pharisees and other premillennialists expect their Millennium to last only 1000 years.
- Jesus says in contrast the kingdom arrived with Him and is not of this world.
- Jesus said only the born again can see the kingdom of God.
- This suggests that many not born again seek the Pharisee’s physical millennial kingdom instead.
- If the Pharisees and Premillennialists Kingdom ever did come, it would far different from what they expected.
- Since flesh and blood cannot enter the Kingdom of God, only the spiritual bodies of the resurrected saints would be there.
- This means Satan would seduce many of the glorified resurrected saints to attack the rest of the glorified saints when he is loosed after 1000 years.
1,000 years is a symbol for completeness in the Old Testament. God owns the cattle on a thousand hills. Samson killed a thousand Philistines. Etc., etc.
If John used 1000 years in the biblical sense to denote a total binding of Satan by the gospel? And the saint’s reigning over him by preaching it? Are we at liberty to discard it and import the Pharisee’s premillennialism in place of it?
The Millennium is a Pharisee Doctrine.
First, MILLENNIUM: http://www.jewishencyclopedia.com/ar...840-millennium
By: Joseph Jacobs, A. Biram
Table of Contents
Messianic Period an Interregnum.
The reign of peace, lasting one thousand years, which will precede the Last Judgment and the future life. The concept has assumed especial importance in the Christian Church, where it is termed also “chiliasm,” designating the dominion of Jesus with the glorified and risen saints over the world for a thousand years. Chiliasm or the idea of the millennium is, nevertheless, older than the Christian Church; for the belief in a period of one thousand years at the end of time as a preliminary to the resurrection of the dead was held in Parseeism. This concept is expressed in Jewish literature in Enoch, xiii., xci. 12-17; in the apocalypse of the ten weeks, in Apoc. Baruch, xl. 3 (“And his dominion shall last forever, until the world doomed to destruction shall perish”); and in II Esdras vii. 28-29. Neither here nor in later Jewish literature is the duration of this Messianic reign fixed. It is clear, however, that the rule of the Messiah was considered as an interregnum, from the fact that in many passages, such as Pes. 68a, Ber. 34b, Sanh. 91b and 99a, Shab. 63a, 113b, and 141b, a distinction is made between and , although it must be noted that some regarded the Messianic rule as the period of the fulfilment of the prophecies, while others saw in it the time of the subjugation of the nations.
But in time, the church condemned Premillennialism as heresy. First, According to the Nicene Creed
………………. and He shall come again, with glory, to judge both the living and the dead; Whose kingdom shall have no end.
Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2389). Orlando, FL: Reformation Trust.
Also condemned as heresy by the Council of Ephesus in 431 in two ways.
“In addition to its condemnation of Nestorianism, the council also condemned Pelagianism, [2] and rejected premillennialism (Justin Martyr, Irenaeus, Papias, Tertullian, Origen, Lactantius) in favor of Amillennialism (Clement of Alexandria, Chrysostom, Jerome, and Augustine of Hippo): "Augustine's explanation became Church doctrine when it was adopted as the definitive explanation of the millennium by the Council of Ephesus in 431."[35]
Secondly, “Canon 7 condemned any departure from the creed established by the First Council of Nicaea (325)” This affirmed Jesus “shall come again, with glory, to judge both the living and the dead; whose kingdom shall have no end.” Thereby denouncing premillennialism and the doctrines leading up to and including Dispensationalism of the 1800s.
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