The Thousand Years of Rev. 20

VARIOUS opinions are extant concerning the one thousand years. We cannot give a detailed examination of all these views, but we wish to suggest some ideas, which, if received, will in themselves meet the various positions concerning it.

If the saints are not to inherit the earth until it is made new, and the earth is not made new until the wicked are destroyed, we should at once conclude that the saints do not inherit it until after the thousand years, because it is at the end of that period that the wicked meet their doom. What, then, is the condition of the saints during the thousand years, and what the condition of the earth?

Concerning this thousand years, all are agreed that this period when Satan is to be bound is at the end of six thousand years from creation (which are now nearly expired), for there are so few exceptions that they are of note. The greatest difference of opinion is in regard to the work of that period, rather than with reference to that period itself. One class claim that this thousand years is prior to Christ's second advent, and that during that time all the world is to enjoy a peaceful reign, having been converted at the commencement of that period. Tares and wheat (righteous and wicked) are to "grow together till the harvest," so there can be no world's conversion prior to the burning day.

Another class take the position that the thousand years' reign is on the earth, after the second advent of Christ, before the earth is renewed. These also claim that during that reign probation is still to continue, that the saints will reign over, and teach mortal nations, and that these mortal nations are to increase vastly in numbers during that period. It is claimed that the devil is bound that he may not deceive these nations. If this were the case, he is bound that he may not deceive those who have never known his wiles. The. Scripture says he is bound "that he should deceive the nations no more, till the thousand years are fulfilled." This implies that he is bound that he may not deceive those whom he has been deceiving. At the end of that period it seems he does deceive them all with the idea that they can capture the saints of God. According to the record, the very ones who have escaped the devil's deceptions for one thousand years, at the expiration of that period are again deceived by him, and devoured by fire from heaven.

Some of the reasons urged in support of this view we will notice briefly.

1. Two texts are read together as though they were one, "They lived and reigned with Christ a thousand years," and, "We shall reign on the earth." Now we fully believe the testimony of both these texts, but they do not say the saints will reign on earth a thousand years. They will reign on earth forever and ever, but that will be in the "new earth wherein dwelleth righteousness," or, wherein the righteous shall dwell. The text does not even say that Christ will reign on earth a thousand years; but they "reigned with Christ a thousand years."

2. It is claimed that if the saints reign a thousand years, they must have somebody to reign over, and so it is said that they must reign over mortals. If they cannot reign a thousand years unless they have mortals to reign over, how can they reign forever and ever without the same?

This thousand years' reign of the saints WITH Christ seems to be something different from the remainder of their reign. May it not be that this is the period of investigation of the cases of the wicked of the six thousand years, and that then those texts which seem to give the saints a part to act in the final judgment of the wicked will have their accomplishment? Christ said to the twelve, "Ye shall sit upon twelve thrones, judging the twelve tribes of Israel." Matt. 19:28 This is when he sits "upon the throne of his glory." St. Paul inquires, "Do ye not know that the saints shall judge the world? . . . . Know ye not that we shall judge angels? how much more things that pertain to this life?" 1 Cor. 6:2, 3. This judgment is contrasted with judgment concerning things pertaining to this life, and therefore we understand it to refer to a future judgment. We read also in the testimony of the psalmist, "Let the saints be joyful in glory . . . . Let the high praises of God be in their mouth, and a two-edged sword in their hand, . . . . to execute upon them the judgment written, this honor have all the saints." From the above texts we see there is a work to occupy the thousand years' reign, although there may be no mortal nations for the saints to reign over during that period. The saints, it seems, are in some way to participate with Christ in the examination of, and passing of sentence upon, the wicked nations who have previously lived on earth.

When the saints sing, "We shall reign on the earth," they are already kings and priests, and are prostrating themselves before the throne in Heaven. They sing of Christ, "Thou hast redeemed us to God by thy blood out of every tongue, and kindred, and people, and nation." Although this language quoted is the language of the four beasts and four and twenty elders, it is what all the saints will sing after their final deliverance. This being so, the saints will, at some time, go to Heaven, and thus prostrate themselves in adoration before the throne.

Those who hold to the view that the thousand years' reign will be on earth, generally claim that the saints will never go to Heaven; and therefore, if they reign a thousand years, it must be on earth. Our reply is, The word says, "They shall reign WITH CHRIST a thousand years;" and we shall proceed to show that at the commencement of the thousand years, at least, they are with Christ in Heaven. There is no direct evidence to show that the thousand years' reign is upon earth, or that the saints will be on earth again after their ascension, till the end of the thousand years; we have hence concluded that the thousand years' reign will be in the New Jerusalem in Heaven.

But we will now produce other evidence that the saints will go to Heaven. St. Paul says, "The Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord."1Th 4:16-17. But, says the objector, they immediately come down again, and possess the earth. There is no direct evidence to prove that they are on earth again till the end of the thousand years, when the wicked are said to compass "the camp of the saints about and the beloved city."

Another evidence that the saints are to go to Heaven is found in the song of their redemption: "And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb." Rev 15:2-3. Here is a company who are to stand (after they are redeemed) "on the sea of glass." Where is the sea of glass? St. John tells us, "After this I looked, and behold a door was opened in Heaven, . . . . and behold a throne was set in Heaven, and one sat on the throne . . . .and before the throne there was a sea of glass like unto crystal." There can be no mistaking the location of the sea of glass. It is immediately before the throne of God in Heaven. Here is also direct evidence that the saints will go to Heaven. They are to sing the song of their deliverance on the sea of glass, before the throne of God in Heaven.

The testimony of our Saviour to his disciples, as recorded by St. John, is proof that the saints will go to Heaven at the second advent. We read, "Little children, yet a little while I am with you. Ye shall seek me; and, as I said unto the Jews, Whither I go, ye cannot come; so now I say to you. . . . . Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, whither I go, thou canst not follow me now; but thou shalt follow we afterward." John 13:33-36. When our Saviour told the Jews, "Whither I go ye cannot come," he said, "I go unto him that sent me." John 7:33. Our Lord's testimony to St. Peter was, Thou canst not follow me to him that sent me—to Heaven—now; but thou shalt follow me there after I have been there. This message fell with sadness upon the disciples, and troubled them; but the Master immediately said, "Let not your heart be troubled: ye believe in God, believe also in me. In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also." Jhn 14:1-3. Here is direct evidence that the saints will go to Heaven with Christ after his second coming.

As there is no testimony to prove that the saints will not go to Heaven with Christ after his second advent, we claim that the texts above quoted fully prove that they will go there. The saints are to reign with Christ a thousand years, and we have found that they commence that thousand years before the throne in HEAVEN. Who can claim that the thousand years reign is on earth, with no evidence that the saints are on earth again until after the thousand years?

It is claimed by some that there are promises which have been made to certain nations that have never been fulfilled; and which cannot be fulfilled in the new-earth state; and so must be fulfilled during the thousand years, when the saints will reign over mortal nations. We have not space here to notice one by one, those peculiar promises that are spoken of, but we will present some forcible objections to the conclusion that they are to be fulfilled on earth during the one thousand years.

To claim that men can find pardon for their sins after the second advent of Christ does not seem to agree with the plain declaration of Holy Writ. Says Christ, "He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly." Rev 22:11-12. From this text we learn that just previous to Christ's coming, this solemn decree goes forth, showing that each class must still occupy the position in which they are then found. If you say the class who are to have probation are neither just nor unjust, we reply, There is no such class recognized in the word of God. Says Christ, "He that is not with me, is against me; and he that gathereth not with me, scattereth abroad."

Concerning the promises above mentioned, a part of them have been fulfilled. Many of them were conditional; for the conditions were distinctly expressed, and, as the people failed on their part to fulfill the conditions, of course the promises, being conditional, became null and void. Of promises that have reference to national blessings, I see not how they could be otherwise than conditional. To claim that God will bless a nation irrespective of its character, is contrary to all his past dealings with his people. Although there may be instances where promises of national blessings are given, and no condition expressed, yet such condition is always to be understood. This is well expressed by the prophet Jeremiah, "At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it; If that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it; If it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them." Jer. 18:7-10.

There is no principle recognized in the word of God by which pardon can be obtained after the second advent of Christ. It cannot be effected by the mediation of Christ; for that ends when he lays aside his priestly garments, and takes his position as king. When our Saviour ceases his mediation, he that is unrighteous must remain so still, for mercy then no longer pleads in their behalf. His offering will then be of no avail to those who have not sought him, as they will be cut off from interest in his blood by the solemn mandate, "Be filthy still." If they offer beasts, the blood of beasts cannot take away sins. Because there is no principle recognized for salvation except the blood and intercession of Jesus, we can see no chance for salvation after that intercession ends; and if so, there can be no probation after his second advent.

It is urged that, as the earth is the territory of the kingdom, and the kingdom is established at Christ's second coming, it must be that it is established on earth, and that the one thousand years' reign is on earth. We do not disagree with the position that the kingdom is finally to fill the earth; for "the kingdom and dominion, and the greatness of the kingdom under the whole heaven," are to be given to the saints of the Most High. It is the new earth, however, that is to be the inheritance of

the saints. We understand that the kingdom is established at the coming of Christ, and that it commences when he puts on his kingly robes His government, or kingdom, we understand, is fully organized in the city above and when sinners are destroyed out of the earth, and the earth made new, the dominion and greatness of the kingdom will be under the whole heavens.

If the thousand years' reign is in Heaven, and if the kingdom is not established on earth till after that period, the question arises, In what condition is the earth during the thousand years? Whatever condition it is placed in at the commencement of that period, must be its condition to the close, unless we have evidence to the contrary. The prophet Isaiah gives a plain statement of the condition in which the earth will be placed at Christ's coming, "Behold, the LORD maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof. . . . The land shall be utterly emptied, and utterly spoiled: for the LORD hath spoken this word. . . .The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate: therefore the inhabitants of the earth are burned, and few men left." Isa 24:1, 3, 5-6.

It does not say there are a few men left on the earth, but the testimony is that the "Lord maketh the earth EMPTY." "The land shall be utterly emptied," etc. Then these few men left are not on the earth. We suppose those then left are the saints, who, as already shown, will go to Heaven with Jesus after his second advent.

The prophet Jeremiah bears a plain testimony concerning the condition of the earth after being thus turned upside down: "I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the LORD, and by his fierce anger. For thus hath the LORD said, The whole land shall be desolate; yet will I not make a full end." Jer. 4:23-27. The Lord will not make a full end, for the good reason that the earth is to be restored, and then it will be given to man as his inheritance. The above quotation shows as desolate a condition of the earth as when God first spoke it into existence, for the same language is employed, "Without form, and void." This desolation is in the day of the Lord, and as there is no proof that there is a man on earth again till the end of the thousand years, our position is, that during that period the earth is desolated of its inhabitants.

Again, the Lord says, by the mouth of the prophet Zephaniah, "I will utterly consume all things from off the land, saith the LORD. I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumblingblocks with the wicked; and I will cut off man from off the land, saith the LORD. ... Hold thy peace at the presence of the Lord GOD: for the day of the LORD is at hand: for the LORD hath prepared a sacrifice, he hath bid his guests." Zep 1:2-3, 7. This "sacrifice" of the wicked is undoubtedly the same as that mentioned in Revelation 19:17.

We read also in Isaiah, "Behold, the day of the LORD cometh, cruel both with wrath and fierce anger, to lay the land desolate: and he shall destroy the sinners thereof out of it." Isa. 19:3. As the day of the Lord will desolate the land, there will be no mortal nations then for the saints to reign over. The wicked dead have no resurrection till the end of the thousand years; and as the reign of the saints is with Christ, the earth must be desolate during the thousand years.