The doctrine of the Millennium is set forth in NT in clear terms only in Rev, where it constitutes ‘the most easily recognizable dogmatic peculiarity’ (Holtzmann, Hdcom. iv. 319). It is here taught that after the victory of the Messiah and His army over the beast and his army, and the destruction of the latter with the false prophet and all his followers (ch. 19), Satan himself will be cast into the abyss, and confined there for 1000 years, ‘ that he should deceive the nations no more until the 1000 years should be finished’ (20). This triumph is followed by the resurrection of martyr saints, who eign with Christ as kings and priests 1000 years (20*, ef. 5). This is expressly called the first resurrection, it being stated that ‘the rest of the dead lived not until the 1000 years should be finished’ (v.5), At the close of the 1000 years Satan is loosed for a little while. Then follows a last world-conflict of the powers of evil, at the close of which takes place the final resurrection and judgment, ending in the destruction of all evil, Death and Hades themselves being cast into the lake of fire. This is the second death (20%, ef. 2"), This passage is most naturally understood as teaching a pre-millennial advent of Christ, and an earthly reign (so most recently by Salmond, Christian Doctrine of Immortality, 2nd ed. p. 442). It is to be noted, however, that the reference is only to a reign of the martyrs, not, as the later theory represented, of all Christians. Those who reject this interpretation are obliged either to break the connexion between chs. 19 and 20 (so Briggs, who regards the two chs. as belonging to two different Apocalypses, Mess. Apost. 305), or else to deny to ch. 19 any reference to the second advent, seeing in it only such a preliminary advent for judgment as is referred to in 2°38 3% 1° (s9 Moses Stuart, who sees in it no more than a reference to the approach- ing destruction of heathenism, ii. 352). The most serious difficulty in the way of this interpretation is the reference to the resurrection of the martyrs. In NT the resurrection of the saints is always associated with the advent of Christ. The older interpretations of a symbolic resurrection (as that of Israel in Ezk), or of a spiritual resurrection (as
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in regeneration), are rendered untenable by the explicit reference to the martyrs (cf. 6°" 199). Those who reject the idea of a physical resurrec- tion are obliged, therefore, to think of a resurrec- tion from Hades to heaven, taking place at the close of the martyr age, and introducing those who are thus specially honoured into a state of heavenly blessedness which continues till the close of human history. (So Briggs, Mess. Apost. 357, who quotes Mt 2755, Eph 4°, 1 P 34°, Jn 5%; Moses Stuart, ii. 478. he case of Moses and Elijah might also be cited. Cf. Schiirer, 1. ii. 180, for similar ideas among the Jews). From this point of view, the significance of the Millennium, while introduced indeed in time by the martyr age, and ecires pond in general ‘ with the duration of the Church as the triumphing institution of the world in the last complete period of human history’ (Briggs, 357), is not earthly but heavenly.
Outside of Rev many interpreters find reference to a millennial kingdom in 1 Co 15*-*, where St. Paul seems to distinguish between the Parousia of Christ with the resurrection of the saints, and the end when He shall deliver up the kingdom to the Father. Between these two events they con- ceive to lie that reign referred to in v.¥, which they identify with the period of 1000 years de- scr in Rey 20 (so Olshausen, de Wette, Moses Stuart ; Godet, Com. 1 Cor. Eng. tr. ii. 377 ff. δέ al.). Meyer distinguishes the two events in time, but re- jects the identification of the intervening period with the Millennium of Rev 20. So Schmiedel, Hdcomm. ii. 161. On the other side, Heinrici, 1 Kor. 503 ff. ; Weiss, Bib. Theol.401; Harnack (art. ‘ Millennium,’ Enc. Brit. xvi. 315); Briggs, Mess. Apost. 114, and the majority of modern interpreters. Those who find a pre-millenarian meaning in 1 Co 15% inter- pret in like sense Ph 34 (St. Paul’s hope of attain- ing the resurrection), 1 Th 4157 (which clearly earings however, not to two resurrections, but to a resurrection of the faithful dead, to be followed immediately by the transformation of the ‘ quick’), Lk 1415 (the resurrection of the just), 20 (‘the that are accounted worthy to attain to that world, and the resurrection from the dead’), and Mt 19% (the regeneration, when the apostles shall sit on thrones judging the twelve tribes of Israel). Pre- millenarian interpreters also refer to the period between the advent and the end, the promises in Mt5°(the meek shall inherit the earth), Mt 20° (the reward of the labourers), and Mk 10%, Lk 18% (the reward given to the disciples in this world, which is distinguished from that in the world to come; yet cf. Lk 20%, where the resurrection introduces the world to come). For a temperate statement of the exegetical argument for pre- millenarianism, cf. H. Schultz in JDTh, 1867, pp. 120-127. On the other side, Salmond, op. cit. pp. 520, 561 ff., and the authorities cited above. See, further, under PAROUSIA.