Jul

A Different View of the Millineum

John 6:15 “When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed”

I. CONTEXT OF THE REIGN

The term “thousand years” should be understood as an apocalyptic reference to the throne of Christ as King over temporal Israel in its last days. The period in question point to the 40 year period between the cross and the end of that nation with the destruction of its capital (Jerusalem) in A.D.70. Christ’s reign started at the resurrection, we are explicitly told in Scripture (Acts 2:29-31). This statement, then, effectively ends the discussion of the beginning of a temporal reign in the future, in my opinion. From a broader perspective, forty years was the length of the reigns of all three kings of the undivided Israel – and Christ was and is the final king of Israel. In addition, a reign of a thousand years was seen in common Roman parlance as bespeaking supremacy and invincibility (the Nazis later seized upon this “thousand year” imagery with their talk of the “Third Reich”).

The 40 years from AD30-70 were the years in which Jesus reigned over Israel (and the nations) with a rod of iron – iron symbolizing the Roman armies/nation. Acts 2:29-31 states that Christ was raised to sit on the throne of David. I Corinthians 15:25 infers that Jesus was presently reigning. Hebrews 12:2 states that Christ is set down at the right hand of God’s throne. In Revelation, he claims to possess the keys of hell and death – all images of conquest. My opinion is that without the background of the reigns of the kings of undivided Israel, the apocalyptic term thousand years will be misapplied. One thing that seems apparent — Revelation being the book of symbols it is – that “thousand years” is a numerical symbol not meant to imply one thousand annuals.

The teaching of a temporal, earthly millennial reign of Christ is based upon the beliefs that:

1. The promises to Jewish nation after the flesh are still unfulfilled

2. The promises of an everlasting land of possession relate to the temporal land of Palestine

3. That the “Israel of God” in Galatians 6:15-16 is to be identified with the modern Israeli state.

The origin of the “earthly thousand year reign of Jesus” is traced by fourth-century historian Eusebius, who declares in Ecclesiastical History, Book III, Chapter XXXIX:

“This same historian (Papias) also gives other accounts, which he says he adds as received by him from unwritten tradition, likewise certain strange parables of our Lord, and of His doctrine and some other matters rather too fabulous. In these he says there would be a certain millennium after the resurrection, and that there would be a corporeal reign of Christ on this very earth; which things he appears to have imagined, as if they were authorized by the apostolic narrations, not understanding correctly those matters which they propounded mystically in their representations. For he was very limited in his comprehension, as is evident from his discourses; yet he was the cause why most of the ecclesiastical writers, urging the antiquity of man, were carried away by a similar opinion; as, for instance, Irenaeus, or any other that adopted such sentiments.”

II. IDENTIFYING ISRAEL

When Christ proclaimed to the Jews in Matthew 21 that ‘the kingdom of God shall be taken from you and given to a nation bringing forth the fruits thereof,’ He was emphasizing that whatever Amos 3:2 relationship between God and temporal Israel was no longer effective. The fall of Jerusalem and the temple 40 years after proved it, as well. Since that time, communion with God is not based upon a national basis, but solely upon a personal relationship with Christ through circumcision of the heart. This is abundantly confirmed throughout the New Testament and Old, even in Deuteronomy 4, where God foretells the nation’s desolation, declaring, “I call heaven and earth to witness against you this day, that ye shall soon utterly perish from off the land whereunto ye go over Jordan to possess it; ye shall not prolong your days upon it, but shall utterly be destroyed” (v. 26).

Christ was authorized to declare the change of this contractual relationship, because “to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ” (Gal. 3:16). Christ is the heir of the promises, and the only way to become a ‘joint-heir with Christ’ (Rom. 8:17) of this same promise, Jew or Gentile, is by being “born of the Spirit”. Romans 9:8 clarifies this by declaring that “they which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.” In other words, there is no kingdom for the Israelites after the flesh post-AD70. To put it another way, all promises to the nation of Israel after the flesh were fulfilled (cf. Josh. 21:43-45; I Ki. 8:56), and all others were only redeemable in Jesus Christ, the “heir of all things” (Heb. 1:2).

Therefore, when we see any promises given to O.T. Israel, in this case the promise of an everlasting possession of land (Gen. 15:7; 17:8), we know that they were either completely fulfilled, or they were initially promised to Jesus Christ (Gal. 3:8,16), therefore, they are only redeemable in Jesus Christ, and specifically through the body thereof (Eph 2:16-22, 2 Cor. 1:20).

Knowing that the Everlasting Covenant promises are eternal in Christ, any promises within that covenant are eternal and not temporal. The land of rest, as promised in the initial discussion with Abraham, is none other that the eternal kingdom of God, and the rest within the redemption of the New Covenant, as Hebrews 3 and 4 share.

Hebrews 4:3 “For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world

Hebrews 4:10 “For he that is entered into his rest, he also hath ceased from his own works, as God did from his.”

(Incidentally, this is the only way to properly answer the Seventh-day Adventist, who rightly declares that the Sabbath was never “moved” to Sunday. We see, rather, that the rest (“sabbatismos”) promised here is redemptive life in Jesus Christ; therefore, our Sabbath is eternal!)

Therefore, any attempt to teach that the eternal promises in Christ are fulfilled in the temporal realm is an unfortunate lack of spiritual sight regarding God’s plan of redemption. As always, one must examine how Scriptures are to be interpreted. Oftentimes, the method of interpretation (hermeneutic) chosen will determine the outcome. We will miss the true message if we do not apply the spiritual hermeneutic exalted in the Scriptures (cf. John 3:6; II Cor 4:18; Gal 4:24) For more information on this rest, please read “The Forty Years in Biblical Typology.”

Revelation 20 refers to a specific life and reign with Christ, which period is identified as being “thousands” of years. So, to be able to answer every question regarding a physical, temporal reign of Christ on the earth, regardless of the length, we must determine what the Kingdom of Christ is, and what relationship it has to the thousand year period of which is spoken in Revelation, chapter twenty.

III. “In The Days Of These Kings”

The first matters of importance are relative to determining the ‘what’ and the ‘when’ of the establishment of the Kingdom of Christ. The common belief, albeit mistaken, is that the ‘temporal millennial kingdom’ is that which is spoken of by Daniel the prophet, in chapter two (v. 44). The kingdom in this prophecy is described as being established by God which, unlike all others, would never be destroyed (or cease), but, rather, would break in pieces all other kingdoms. That kingdom was said to be established in the times of the kingdoms that led up to the day of Christ (Dan 2:44). It is clear that the iron kingdom (v. 40), which directly preceded the establishment of the everlasting kingdom, was the Roman empire. This fact enables us to understand when the kingdom was going to be established, as Daniel told the king that “in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed.” The important fact in this is, of course, that the Roman empire is no longer in existence, demanding that the establishment of the kingdom as being a historical event. Not being deterred by Biblical facts, many attempt to maneuver around this by teaching that this kingdom can still be temporally established in the future day of a ‘Revived Roman Empire’ kingdom (does anyone else sense their desperation?). As we shall see, there is absolutely no scriptural evidence to support this claim.

IV. “A Kingdom Which Shall Never Be Destroyed”

Concerning the ‘what’ of the kingdom, the same prophecy contains Daniel telling the king that the prophetic kingdom has its own eternal King, who is identified as being a ‘stone’ that breaks in pieces all other kingdoms. This Stone is, obviously, none other than Jesus Christ himself, who is the King of kings, and the King of the eternal kingdom of God. Christ even identifies himself as the ‘stone’ (Matthew 21:42-44; Mark 12:10; Luke 20:17-18), and the Apostles do as well (Acts 4:11-12; Eph. 2:20; I Peter 2:6-8). This clearly shows that, whenever this kingdom was founded, it was to be established by Jesus Christ.

If all reference to this kingdom ended here, we might be left in confusion with doubts as to the nature of the kingdom, as were the Jews. Looking at the light afforded by the New Testament Scriptures, however, we can point to the time of its establishment, ending all doubt. Luke 1:31-33, containing the pronouncement of the angel to Mary, concerning her son, reads,

”behold thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob forever; and of his kingdom there shall be no end.”

This is the very same prophecy as that given by Daniel. Jesus Christ is the King establishing this everlasting kingdom, sitting upon the throne of David (Acts 2:29-31) forever (not simply 1000 years). When questioned as to whether he was a king, Christ answered Pilate, saying , “To this end was I born, and for this cause came I into the world” (John 18:37-38). Christ confirmed that He would receive His kingdom upon the completion of His ministry of reconciliation, when He told those gathered around Him, that, “Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power” (Mark 9:1; Matt. 16:28).

Another conclusive confirmation of this fact is seen in Acts 2:29-31, in which it is stated by Peter that God ‘would raise up Christ to sit upon [David's] throne’. Therefore, the fulfillment of the prophecies of the angel and Daniel was found upon the resurrection of Christ.

Christ, in parable, further explained these matters, attempting to open the spiritual eyes of the Jews, and end all confusion in regards to the kingdom. In Luke 19:11, “he added and spake a parable, because he was nigh unto Jerusalem, and because they thought that the kingdom of God should immediately appear.” Christ Himself, to clarify the issue of whether or not He would reign on earth, millennial kingdom or otherwise, explained to them in a parable, saying, “therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return.” This alone shows that Christ is not waiting until a future millennium to receive His kingdom, he will receive His kingdom, and then return! Continuing with the parable, Jesus says in verse 15, “and it came to pass that when he was returned, having received the kingdom…” Therefore, we see that the kingdom has already been given to Jesus Christ prior to His second coming, which is the day of the Lord. This is just as He said in Matthew 16:28, declaring, in a more broad version on Mark 9:1,

”Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom” (See also Matt. 26:64; 24:31,31,34; Mark 8:38; Rev. 1:7).

Christ removes any need for a future period to accomplish this. Jesus established his ‘stone kingdom’, and reigns as King, with “all authority” of a King, as he proclaimed in Matthew 28:18. Many take this truth, however, and pervert it in order to teach that the Kingdom of God is a temporal kingdom which will overtake the world’s kingdoms in a physical sense. They, as well as the others, are mistaken as to the nature of the everlasting kingdom. We have addressed the issue of Who the King is, and when the kingdom was established, but in order to understand what the kingdom is, we must understand its realm.

V. “Flesh And Blood Cannot Inherit”

Paul wrote in I Cor. 15:50 that “flesh and blood cannot inherit the kingdom of God”. This is consistent with Christ’s teachings in John 18:36, that “[His] kingdom is not of this world”. We know also that the land of promise of the everlasting covenant is not a temporal plot of land, but, rather, eternal in Jesus Christ (Heb. 4:1-11; 11:13-16). Therefore, knowing that the realm of the kingdom is eternal- a possession that is not of this world, which fulfills the eternal promises given to Christ and the temporal promises given to Abraham, we can use Scripture to clearly identify its realm.

In terms of the everlasting promise made to Christ and Abraham (Gal. 3:16) concerning this land, we can identify the realm through the eternal purposes of Christ. II Samuel 7 contains the promise of God to David that his seed would establish the kingdom and build a house for the Lord God (Jesus Christ). It is described as being a house in an everlasting kingdom.. but where will it be? The Old Testament identifies this everlasting possession as being Canaan and Jerusalem (See How are the O.T. Prophecies to be Interpreted?) it is true, but it is not the land of today, for we know that it will, as will all temporal things, eventually pass. Besides this, Abraham was not waiting for a temporal kingdom, but “he looked for a city which hath foundations, whose builder and maker is God” (Heb. 11:10). Even more conclusively, Hebrews 11:13-16 declares that the land of promise which all the Old Testament saints sought was not of this earth, but “a better country, that is an heavenly.” They understood that God “hath prepared for them a city.”

That eternal land is identified specifically in the New Testament as being the heavenly Jerusalem which, as we saw in the book of Hebrews was the better country the saints desired (Heb. 11:13,16). The promise of the everlasting possession of this land, just as every other promise to God’s people, can only be received through new birth in Jesus Christ (Rom. 413-18; 8:14-17; 9:6-8; Eph. 1:10-12, etc.).

The land is the new Jerusalem, and upon resurrection, that is, being born again, we become fellow-citizens (Eph 1:19-21) with the ‘saints in light’, and joint-heirs with Christ (Rom. 8:14-17), seated in heavenly places (Eph 2:6), even though the tabernacles of our bodies are still on earth. This heavenly city (Heb. 11:10,16) is the Kingdom of God and Christ (Eph. 5:5), which Christ said he went to prepare (John 15). This land has been populated with the saints ever since Christ opened it doors at the completion of the Old Covenant (Matt. 25:31-34). In fact, it is the souls of these saints who “reign with Christ during the thousand years”, in that kingdom, with its capital city, the New Jerusalem, which is “the mother of us all (who believe)” (Gal 4:26).

Revelation 20:4 speaks of the reign of the “souls” of the saints in this city as being upon the first resurrection, leading many to imply that the Bible teaches two different resurrections, but this first resurrection is simply the circumcision of the heart- and passing from death unto life (John 5:24; Eph 2:1,4-6; etc.), even though we retain this body of our tabernacle. Over these the “second death hath no power” (Rev. 20:6), who have become “kings and priests unto God, and his Father” (Rev. 1:6). Ephesians 2:3-6 clearly shows that by His having “quickened us together with Christ”, we have been resurrected, and “passed from death unto life” (John 5:21-24; Colossians 2:12-13). And so, the reign of the ‘first resurrection’, in the city of God is upon being born again. F.W. Farrar makes a point that St. Paul may have been held particularly in mind as being one of those “beheaded” for the gospel.

In regards to Revelation chapter twenty, the reign with Christ during the ‘thousand years,’ though of the same substance of our being priest and kings (Rev. 1:5), is in reference to a specific period of reign. I Cor. 15:25 describes this reign as being “till he hath put all enemies under his feet.” The souls reign with Christ during this period, and that the rest of the dead lived not again until that period was finished. And, knowing that the resurrection of both the righteous and the wicked will occur at the ‘last day’ of the Old Covenant (John 5:29; 6:37-44; 11:24; 12:48), Revelation chapter twenty, regardless of a seeming numerical contradiction, is referring to the ‘time of provocation’, from A.D. 30 to A.D. 70 (Heb. 3:7-4:10).

A/The Thousand Years

Though Futurist Christian writers are happy to identify a number of passages that refer to the day/year principle revealed in Bible prophecy, it seems like none have tried to apply any such principles to this passage, demanding instead that the phrase “thousand years” be taken as literal years. There are a number of ways to approach this passage from a less rigid way, though.

First of all, it must be considered that the day/year principle of Daniel’s Seventy Weeks is applicable here, as well. For instance, perhaps this passage is talking about 1000 days – which is roughly three years. This three-year imagery is very consistent with other references in the preceding chapters, as well as will many other “three-year” references throughout the Bible.

There is certainly the sense in which the number ‘one thousand’ is used as a numerologically figurative instrument in the Bible. This should be no surprise to those acquainted with the language of the Bible, knowing the number of times it is used as such, in both the Old Testament and New. In fact, God rarely uses real time factors in making any prophetic declaration. A day becomes a year, as well as a time, etc., and it is up to the heart of the reader to understand (I Cor 15:46). When Jesus Christ ‘owns the cattle on a thousand hills’ (Psalm 50:10), that does not mean that He owns not that on the thousand and first. It also does not necessarily mean “thousands and thousand.”

”I believe the postmills correctly interpret “a thousand” in Ps. 50:10, but that they infer an erroneous standard from that interpretation. I think what we should infer from Ps. 50:10 is not that “a thousand” always signifies “many thousands,” but that “a thousand” signifies “all” (of something), “fulness.” – Dave Green, YG 14 Dec, PretCosmos

Isaiah 60:21-22 adds “Thy people shall be all righteous: they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified. A little one shall become a thousand, and a small one a strong nation: I the Lord will hasten it in his time.” (See also Gen. 24:60; Ex. 20:6; 34:7; Lev. 26:8; Num. 1:16; Deut. 1:11; 5:10; 7:9; 32:30; 33:2; Josh. 23:10; Jud. 15:15-16; 1 Sam. 18:7; 1 Chr. 12:14; 16:15; Job 9:3; 33:23; Ps. 3:6; 84:10; 90:4; 91:7; 105:8; Ecc. 6:6; 7:28; Song 4:4; 5:10; Is. 30:17; 60:22; Matt. 18:24; 1 Cor. 4:15; 14:19; 2 Pet. 3:8; Jude 1:14; Rev. 21:16 – A few have specific numerical value, but that the number ‘thousand’ was chosen makes the same point).

The term “thousand years” must be understood as an apocalyptic reference to the throne of Christ as King over Israel. This fact directly points to the 40 year period between the cross and the destruction of the temple in A.D.70. Christ’s reign started at the resurrection, we know for one thing (acts 2:29-31), which effectively ends the temporal kingdom discussion, in my opinion. From a broader perspective, forty years was the length of the reign of all three kings of the undivided Israel – and Christ was the final king of Israel. In addition, a reign of a thousand years was seen in common Roman parlance as bespeaking invincibility.

The 40 years from AD30-70 were the years in which Jesus reigned over Israel (and the nations) with a rod of iron – iron also symbolizing the Roman armies/nation. Acts 2:29-31 states that Christ was raised to sit on the throne of David. I Corinthians 15:25 infers that Jesus was presently reigning. Hebrews 12:2 states that Christ is set down at the right hand of God’s throne. In Revelation, he claims to possess the keys of hell and death – all images of conquest. My opinion is that without the background of the reigns of the kings of Israel, the apocalyptic term thousand years will be misapplied. One thing that seems apparent — Revelation being the book of symbols it is – that “thousand years” means anything but one thousand annuals.

Even though these arguments are forceful, it can be helpful to dig a little deeper. For a different look at the issue, we should pursue the etymology of the word which is translated ‘thousand’ in this chapter of Revelation. There are nine different Greek words translated “thousand” in the New Testament alone, so our understanding of this particular word, and its morphology, are vital to understand the shade of meaning intended. Strong’s number 5507 is ‘chilioi’, specifically determined by its etymology, origins of which are declared as being a ‘plural of uncertain affinity’ translated ‘a thousand’ in Revelation 20, as well as II Peter 3:8. This is to be kept distinct from the word (5505) chilias, which is consistently used in reference to the literal numerical value of “one thousand.” Chilioi is unique, and to be held distinct from chilias, in that its plurality is not derived from any known numeric value, but, rather, is a singularly unique word, in its usage of the word “thousand.” This distinction is seen in the difference between these two words. Chilias is a noun and chilioi is an adjective. As an adjective, the word is more descriptive and therefore more suitable for a figurative use. This is very helpful, as we look at the oft-abused passage in II Peter 3, which uses the very same word in its description of the unknown relationship between God’s “time” and ours. Certainly not to be taken literally, II Peter 3:8 reads,

2Pe 3:8 But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand <5507> years, and a thousand <5507> years as one day.

Chilioi intended to be taken like Shibah/Shabuwa?

To demand a “literal” determination upon 5507 chilioi is not based upon an understanding of this singularly distinct Greek word, nor the intended usage thereof as an adjective. The purpose for the usage of this word seems like the perpetuation of a common tactic in prophetic scriptures: use words that are odd or unique to emphasize certain aspects of prophecy. The usage of chilioi may be seen, then, like the interpretation of “weeks” in Daniel 9. Collin Sandler pointed out that “the word used for “weeks” is actually TWO words in the original text: shibah and shabuwa.”

”In his book “Daniel, Key to Prophetic Revelation,” John Walvoord cites Edward Young’s “The Prophecy Of Daniel”, which noted that Daniel used: “the masculine plural instead of the usual feminine plural. No clear explanation is given except that Young feels ‘it was for the deliberate purpose of calling attention to the fact that the word sevens is employed in an unusual sense.’” This word is found only FIVE times in the O.T., all in the 9th chapter of Daniel, twice in verse 24, twice in verse 25, and once in verse 26. Interestingly, Daniel’s verse 27 uses “shabuwa” (Strong’s 7620).”

”However, if you examine a J.P. Green interlinear, you should find FIVE instances of the Hebrew word “shibiym” (“Strong’s” 7657), and TWO instance of “shabuwa”. According to “Strong’s”, “shibiym” is described as a “multiple [plurl] of 7651″, which is the word “sheba” in feminine gender and “shibah” in masculine gender. ”

Other Considerations

There are a couple of distinct aspects to the reign of Christ, in my opinion. The first is the Old Covenantal reign over Israel — as the last King in the nation’s history. And there is the eternal aspect of Christ’s everlasting kingdom reign. Many temporal and spiritual specifics of the reign which Futurists unite into a single “millennial” period can actually be better understood by seeing this distinction .

If we are looking to find a time-frame for the Revelation 20 events, I believe we will find them in AD30-AD70. The reason for only 40 years has much to do with the 40 years of wilderness wandering in the Exodus. Another reason for this period is Biblical evidence. In Acts 2:29-31 Peter said Christ was raised to sit on the throne of David. This begins the reign of the Kingdom at AD30. I Corinthians 15 confirms that Christ currently reigns, and places the end point of this special covenantal reign at the destruction of the temple (“enemies under his feet”). Hebrews 8:13 places the end of the Old Covenant shortly in the future, as well.

The reign of Christ endures beyond the Old Covenant, though. This was a special Covenantal-promise given to Israel that Christ would be raised to sit upon the throne of David… a national throne ; however, there is the NEW Covenant reign of Christ which is a never-ending dominion.

The verses which many use to speak of the blessedness of this reign (see Isaiah 66, et al) place them as being temporal blessings in a temporal land. The New Covenant reality, though, is that these are untold billions of spiritual blessings in the kingdom and (for our sake) in the lives of its ambassadors to the temporal realm. It is a spiritual land, king, throne, dominion, populace, temple, etc., etc.

This view places all of the glory at the feet of Jesus Christ as a currently victorious sovereign. He needs nothing more to prove His divinity, nor his dominion over all the kings of the earth, and the fullness thereof, etc.

This is the stone kingdom of Daniel, which was to be set up “in the days of these kings.” This is none other than the Temple of Ezekiel 47, which pours out an ever-increasing stream of the river of life. This is the mustard seed, which grows to cover the earth and provide lodging for all the birds of the air. This is revealed in countless other Biblical types, pictures, and shadows.

In short, ALL prophecy pointed to this current period of gospel dominion – world without end!

Conclusion

Having shown that the kingdom of God was established after Christ’s first advent (Luke 19:11-15; Acts 2:29-31; Mark 9:1; Matt. 16:28; Mark 8:38), and that its realm is in the heavenlies (Gal. 4:26; Heb. 11:13-16), and that Christ is its anointed King (Rev. 1:9, etc.), sitting upon the throne of David (Luke 1:31-33; Acts 2:29-31), we can also see many other reasons why there can be no future temporal reign of Christ.

Concerning the reign of Christ, He is to reign from the midst of his temple during this period (2 Sam 7:13, etc.), and anybody who knows their Bible must concede that there will never again be a temple of God built by the hands of man (Rev. 21:22). Christ is reigning from His temple AT THIS TIME (Rev. 21:3; II Cor. 6:16), now that all enemies have become His footstool of Christ, and shall reign throughout eternity.

In summation, with the fact that there are no unfulfilled promises to the nation of Israel ‘after the flesh’, the land of promise is not temporal, the kingdom is not temporal, the king is not temporal, all being eternally spiritual, and that Christ’s throne is an eternal throne, there cannot be a temporal reign of Christ, regardless of its duration. Besides this, one must realize that Christ’s glory is only revealed in the eternal realm. Some try to claim that the millennial realm will be temporal and spiritual, but these are the same people say that this realm will be occupied by both glorified bodies, and temporal bodies of flesh. All of the shadows of the Old Testament simply typified the eternal fulfillments under the New Covenant. Many have pointed this out, but Calvin, answering the question of why the chialists fall into this ‘horrendum dictu delirium’ (!), does so in an especially fine way, writing:

”For when we apply to it the measure of our own understanding, what can we conceive that is not gross and earthly? So it happens that like beasts our senses attract us to what appeals to our flesh, and we grasp at what is at hand. So we see that the Chialists (i.e. those who believed that Christ would reign on earth for a thousand years) fell into a like error.” Jesus intended “… to banish from the disciples’ minds a false impression regarding the earthly kingdom: for that, as He points out in a few words, consists of the preaching of the Gospel. They have no cause therefore to dream of wealth, luxury, power in the world or any other earthly thing when they hear that Christ is reigning when He subdues the world to Himself by the preaching of the Gospel. It follows from this that His reign is spiritual and not after the pattern of this world.”

- Comm. on Acts 1:8 (Torrance, VI, 32).

We must realize that, on top of all the Biblical declarations by Christ and others, Christ’s glory and kingdom cascades beyond a temporal period (of only relative peace, by the way) into the great beyond of His eternal throne and realm, with all honor and glory going, not to the creation, but to the eternal creator forever.