This raises an important question. Does it really matter whether we believe in a literal thousand-year reign of Christ? Is this simply a difference of opinion concerning the interpretation of Bible prophecy, or are more fundamental truths involved?
Amillennialism teaches that there will be no future thousand-year reign of Christ upon the earth. Instead, Revelation 20 is understood as describing Christ’s present heavenly reign, extending from His resurrection until His return. The Old Testament promises concerning Israel, Jerusalem and an earthly kingdom are therefore understood as being fulfilled spiritually, principally in Christ and the church.
We should recognise that many who hold this position are sincere believers who love the Lord Jesus and honour the authority of Scripture. Nevertheless, every doctrine must be tested by the Word of God. We are instructed to “test everything” and “hold fast what is good” (1 Thessalonians 5:21). When we examine the implications of amillennialism, we discover that far more is involved than the interpretation of one passage in Revelation.
1. It affects the certainty of Scripture
The difference between premillennialism and amillennialism is fundamentally a question of how Scripture should be interpreted.
A literal interpretation does not mean that we ignore figures of speech, symbols, parables or poetry. It means that we seek to understand the words of Scripture according to their normal meaning, taking account of their grammar, historical setting and literary context. When Scripture uses symbolic language, we recognise it as symbolic. However, we should not turn plain statements into symbols simply because they do not fit our theological system.
Revelation 20 states six times that Christ will reign for a thousand years. It also tells us that Satan will be bound, confined to the abyss and prevented from deceiving the nations during that period (Revelation 20:1-3). Yet Scripture describes Satan’s present activity very differently. He blinds the minds of unbelievers (2 Corinthians 4:4), disguises himself as an angel of light (2 Corinthians 11:14), and prowls around like a roaring lion, seeking someone to devour (1 Peter 5:8). Whatever limitations God presently places upon Satan, his activity during this present age does not marry with the binding described in Revelation chapter 20.
The same difficulty arises when we consider the Old Testament prophecies concerning Israel and the kingdom. Isaiah describes a time when creation will enjoy peace and the earth will be filled with the knowledge of the Lord (Isaiah 11:6-9). Zechariah speaks of the Lord standing upon the Mount of Olives and becoming King over all the earth (Zechariah 14:4,9). These promises were given to Israel and would naturally have been understood as referring to a future earthly kingdom.
Amillennialists argue that the New Testament enables us to reinterpret these Old Testament promises spiritually. Certainly, revelation is progressive. The New Testament completes and clarifies what was revealed in the Old Testament. However, additional revelation does not change either the meaning or the recipients of a promise.
The New Testament gives us a fuller understanding of God’s purposes, but it does not require us to read the Old Testament backwards and remove the natural meaning of its promises. If the original recipients could not have understood what God really meant, serious questions arise about the clarity and certainty of Scripture.
Belief in a literal Millennium therefore matters because it is connected with our confidence that God has spoken clearly and that His Word means what it says.
2. It affects our confidence in the character of God
The question of the Millennium is also inseparably connected with the faithfulness of God.
God made definite promises to Abraham concerning a land, a nation and worldwide blessing (Genesis 12:1-3). He later identified the geographical extent of that land and promised it to Abraham’s descendants (Genesis 15:18-21). God also covenanted with David that one of his descendants would sit upon his throne and that his kingdom would be established forever (2 Samuel 7:12-16).
These were not vague predictions. They were solemn covenant commitments. Hebrews 6 explains that God confirmed His promise to Abraham with an oath. He did so to demonstrate “the unchangeable character of his purpose”, providing strong encouragement through “two unchangeable things, in which it is impossible for God to lie” (Hebrews 6:17,18).
Many amillennialists believe that these promises will not be fulfilled literally to Israel, but are now fulfilled spiritually in Christ and the church. Yet, if God promised a particular land to Abraham’s physical descendants but never gives that land to them, has the promise been fulfilled as it was given? If the throne promised to David becomes only a description of Christ’s present heavenly reign, what has become of the earthly kingdom described by the prophets?
Israel’s unbelief does not provide an answer to this difficulty. Israel has experienced solemn divine discipline, but the fulfilment of God’s promises never depended upon Israel’s faithfulness. Paul tells us that Israel’s present blindness is both partial and temporary. A day is coming when the Deliverer will come from Zion, ungodliness will be removed from Jacob, and “all Israel will be saved” (Romans 11:25-27). Paul then provides the reason: “For the gifts and the calling of God are irrevocable” (Romans 11:29).
This has profound significance for every believer. Our assurance rests upon the character of a God who cannot lie and whose promises cannot fail. If God could permanently set aside the covenant commitments He made to Israel, how could we have complete confidence in the promises He has made to us?
The future restoration of Israel and the establishment of Christ’s kingdom demonstrate that God always keeps His word. Our consolation is strong because His character is sure.
3. It affects the completeness of God’s purposes
Paul writes concerning the Lord Jesus, “For he must reign until he has put all his enemies under his feet” (1 Corinthians 15:25). Those words express a divine necessity. The Millennium is not merely an interesting addition to God’s prophetic programme. It is essential to the accomplishment of His purposes for humanity, creation, His people and, supremely, His Son.
God originally placed Adam over the works of His hands and gave him dominion over the earth (Genesis 1:26-28; Psalm 8:5,6). Sin ruined that calling. Hebrews 2 acknowledges the present result: “At present, we do not yet see everything in subjection to him.” However, the passage immediately directs our attention to Christ: “But we see him . . . namely Jesus” (Hebrews 2:8,9 ESV).
What failed in the first man will be accomplished by the Second Man. During the Millennium, Christ will exercise the righteous dominion which God intended man to possess. The earth will not pass out of existence with God’s original purpose for humanity apparently frustrated. A Man will rule over a restored creation, and everything will be placed beneath His feet.
God’s purpose for creation must also be fulfilled. The present creation groans beneath the bondage of corruption, but it does so in hope. Romans 8 teaches that creation itself will be liberated when the sons of God are revealed (Romans 8:19-22). During the Millennium, this present earth, so long affected by sin and suffering, will enjoy the liberating effects of Christ’s righteous government. The wilderness will blossom (Isaiah 35:1,2), creation will enjoy peace (Isaiah 65:25), and the knowledge of the Lord will fill the earth (Isaiah 11:9).
The new heavens and the new earth will introduce an entirely new creation. Before that eternal state begins, however, this present creation will experience restoration under the rule of Christ.
God’s promises to His people must also be fulfilled. The apostles were promised that they would sit upon twelve thrones, judging the twelve tribes of Israel (Matthew 19:28). Believers are promised that they will reign with Christ (2 Timothy 2:12), and that they will judge the world (1 Corinthians 6:2). These promises cannot be fulfilled by our present spiritual blessings, nor do they naturally describe the eternal state. They await the coming reign of Christ.
Above all, the Millennium is necessary for the public vindication of the Lord Jesus. He was rejected upon this earth. Here He was despised, falsely accused and crucified. Here men placed a crown of thorns upon His head and wrote above His cross, “Jesus of Nazareth, the King of the Jews” (John 19:19).
God will vindicate His Son in the very place where men rejected Him. He has declared, “As for me, I have set my King on Zion, my holy hill” (Psalm 2:6). The nations will become His inheritance and the ends of the earth His possession. The One whom the world cast out will be manifested as King of kings and Lord of lords.
The scene of His humiliation will become the sphere of His glory. The One who wore the crown of thorns will exercise universal dominion. The One who stood before Pilate will govern the nations. The One who was rejected in Jerusalem will reign from Jerusalem.
He must reign
Belief in a literal Millennium matters because the certainty of Scripture, the faithfulness of God and the accomplishment of His purposes are all at stake. God will fulfil His promises to Israel. He will liberate creation from its bondage. He will accomplish His purpose for humanity and fulfil His promises to His people. Above all, He will publicly vindicate His beloved Son in the world which rejected Him.
The Millennium is not our final hope. Beyond it lies the eternal state, when righteousness will dwell in the new heavens and the new earth and God will be all in all (2 Peter 3:13; 1 Corinthians 15:28). Nevertheless, the Millennium is an essential part of God’s prophetic programme. It cannot be removed without leaving vital divine promises and purposes unfulfilled.
God has determined that His Son will reign in righteousness (Isaiah 32:1). His Word declares it, His character guarantees it, and His purposes require it: “He must reign.”
(This article is based on Chapter 9 of His Coming, titled “Is Amillennialism Biblical?”, by Mark Sweetnam; the book is available here.)
