Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind... Romans 12:2
Differing Opinions:
Amillennialism
by Cornelis P. Venema, Ph.D.
Among the four primary views of the millennium, "amillennialism" labors under the burden of being misnamed. Though the term suggests that this view denies a distinct millennial period in the history of redemption, amillennialism emphasizes rather the present reality of the millennium. For this reason what is known "amillennialism" might be termed "now-millennialism."
Amillennialism regards the entire period of history between Christ's first and second coming as the period of the millennial reign of Christ. Unlike both premillennialism and postmillennialism, amillennialism does not look for a golden-age millennium either after the return of Christ or immediately before it. Among the distinctive features of amillennialism, four are of special importance.
First, amillennialism understands the millennial period of Revelation 20 (see below) to be a representative of the present reign of Christ with his saints. During the period of time between the first and second advent of Christ, Satan has been bound in such a way as no longer to be able to deceive the nations. The millennium, therefore, is not a literal period of exactly one thousand years duration but a symbolic portrait of the present progress of the gospel and the discipling of the nations. The period of one thousand years represents the complete and full period within God's sovereign disposition of history during which he has granted to Christ the authority to receive the nations as his inheritance (see Ps. 2; Matt. 28:16-20).
Second, amillennialism interprets the "signs of the times" to be characteristic marks of the present period of redemptive history (see, for example, Matt. 24:4-14). Since the coming of Christ in the "fullness of time" (Gal. 4:4), the Old Testament promises regarding Christ's kingdom and the gathering of the nations under his lordship are being fulfilled. However, during this time "between the times" of Christ's first and second coming, there is a kind of tension between "inaugurated" and "future" (consummated) eschatology. As the kingdom of God advances and the nations are discipled, a characteristic opposition and intensification of resistance to Christ's lordship will continue unabated until Christ returns. The balance of New Testament teaching respecting the signs of the times and the character of this present age prior to Christ's return suggests that there will be no "golden age" of of unprecedented gospel victory prior to the return of Christ. The biblical distinction between "this age" and "the age to come" does not leave room for a third, interim millennial period (Luke 18:29-30; 20:34-35; Matt. 12:32; compare John 6:40; 11:24; 12:48). Amillennialism, therefore, regards the exaggerated expectation of postmillennialism to be a form of "over-realized" eschatology, which is incompatible with the New Testament's "two-age" construction of redemptive history since the coming of Christ.
Third, amillennialism teaches that the circumstance of believers during the present age is one of conformity to the pattern of Christ's life, death, and resurrection: only through tribulation and suffering do believers enter the kingdom and anticipate the fullness of their glorification in union with Christ. The basic pattern of the church's life in this present age is one of victory in the midst of suffering and participation in the afflictions of Christ (see, for example, Luke 9:23-24). Though believers are "already" victors in Christ, their present circumstance is aptly described as one of participation in the groaning of the whole of creation in anticipation of the revelation of the sons of God (Romans 8:18-22).
And fourth, amillennialism maintains that the constant and lively expectation of believers in this age is for the return of Christ in glory. Rather than anticipating a golden age of unprecedented prosperity, peace and blessing before Christ returns, amillennialism insists that the promised "rest" that awaits the people of God will only come with Christ's return to judge the living and the dead (2 Thess. 1:6-10; Tit. 2:13; Heb. 9:28; 2 Pet. 3:11-13). Unlike premillennial and postmillennial views that insert a future age between the present and the final state, amillennialism looks only for one great consummating event in the future, the second advent of Christ.
As mentioned before, any view of the millennium has to reckon with Revelation 20:1-10. The amillennial interpretation of this passage begins by noting that it contains a new vision sequence within the structure of the book of Revelation. Like previous vision sequences, this vision offers a comprehensive picture of the entire period of redemptive history between the time of Christ's first coming and his second coming for judgment at the end of the age.
The vision of the millennium in Revelation 20 is divided into two sections. The first, in verses 1-3, describes the binding of Satan for a period of one thousand years. The second, in verses 4-6, describes the reign of the saints with Christ during the millennial period and includes a reference to the saints who participate in the first resurrection and are not liable therefore to the "second death."
According to the amillennial view, the symbolism of the binding of Satan refers to that critical point in redemptive history when Christ came preaching the gospel of the kingdom. With the coming of Christ, a new day has dawned in the history of redemption. The nations are no longer under the deceptive sway of Satan, the archenemy of God and his people (see Matt. 12:28-29; Luke 10:9; John 12:31-32). The principal characteristic of the millennial age is that Satan is bound so that he might not deceive the nations any longer (vs. 3).
When Revelation 20's vision of the millennium is read in the light of the teaching of the whole Word of God, it confirms the amillennial view of the present period of redemptive history. Since Christ's coming in the fullness of time, the nations are being discipled and brought to Christ. This does not mean, however, that the present age will not continue to be marked by resistance to the gospel or participation in the afflictions of Christ until he comes again.
See also historic premillennialism, postmillennialism, and responses.
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