The Bible's book of Revelation, chapter 20, tells us that Christians will be brought back to life from the dead in what's called the "first resurrection." These resurrected Christians will then rule and reign with Jesus for 1,000 years, a period known as the millennial reign of Jesus.
The main questions people have about this are:
- How should we understand this 1,000-year reign?
- When will it happen?
Revelation 20: The Postmillennial Understanding
Many who hold a view called partial preterism also tend to believe in postmillennialism.
This postmillennial perspective sees Revelation chapter 20 as a recap of the events described in the previous 19 chapters of Revelation. Therefore, those who support this view understand that Jesus' 1,000-year reign began 2,000 years ago when He ascended to heaven and took His throne.
This means that, according to postmillennialists, we are currently living in Christ's millennial reign. They believe that Jesus will return to Earth at the end of this 1,000-year period. That's why their view is called "postmillennialism"—it refers to Jesus' return after (post) the millennium.
Revelation 20 mentions Jesus reigning for 1,000 years, but postmillennialists explain that the number "1,000" isn't meant to be taken literally. For the Hebrew people, 1,000 could mean an indefinite number or even forever. So, they believe Jesus can reign for as long as He wishes.
In fact, Hebrews didn't typically view numbers like 1,000 in the strict, literal way Westerners do. For example, God owns the cattle on "a thousand hills" (Psalm 50:10), but this doesn't mean He only owns cattle on exactly 1,000 hills; it means He owns all the cattle everywhere. Similarly, the Psalmist said that one day in God's house is better than "a thousand" elsewhere (Psalm 84:10); again, we see the number 1,000 used in a non-literal sense (you can also see this in Exodus 20:6; Deuteronomy 1:11; Psalm 68:17; 90:4).
Postmillennialists state that the 1,000 years is a figure of speech. In the context of Revelation 20, it refers to all the years between Jesus' first coming and His second coming. This understanding of the 1,000 years as an indefinite period of time has been held by many significant leaders throughout Church history, including Augustine, Eusebius, John Calvin, John Knox, and John Wesley. In the 1800s, the postmillennial view was the most popular understanding of the millennium among Evangelical Christians.
Revelation 20: The Premillennial Understanding
Even though most partial preterists lean towards postmillennialism, some actually hold a premillennial view. This perspective sees the events in Revelation 20 happening after the events described in Revelation chapters 1 through 19. Therefore, they believe Jesus will return to Earth before (pre) His 1,000-year reign.
It's important to understand that there are two distinct types of premillennialism: dispensational premillennialism and historic premillennialism.
The first, dispensational premillennialism, is the view held by today's futurists. They believe the events in Revelation chapters 4 through 18 will occur during seven years of great trouble (tribulation) before Jesus' second coming. Consequently, they imagine their "end-time scenario" (earthquakes, famine, wars, the Antichrist, destruction) unfolding before Jesus' millennial reign begins.
The futurist view of the millennium is called "dispensational" because it's closely tied to and developed from dispensational theology, which divides history into different periods or "dispensations." The Scofield Reference Bible is the most well-known book that popularized this view.
The other type of premillennialism, historic premillennialism, also believes Jesus will return before His millennial reign. It's called "historic" because this view has appeared among various Church leaders throughout history. For instance, many early Church Fathers, including Irenaeus, Justin Martyr, Papias, and Tertullian, held this perspective.
Some opponents of historic premillennialism get confused, mistaking it for dispensational premillennialism and assuming that various dramatic "end-time scenarios" are also part of historic premillennialism. That's a misunderstanding. When different leaders throughout history refer to a future 1,000-year reign of Jesus, that's simply what they're thinking of. It's just a future millennial reign—nothing more. That millennial reign could be a literal 1,000 years, or it could be understood symbolically, meaning Jesus could reign for as long as He desires.
When a partial preterist embraces historic premillennialism, an interesting perspective emerges. The partial preterist believes that God's kingdom was established during Jesus' first coming. This kingdom is growing on Earth, like seeds in the ground or yeast in dough. The "Rock" in Daniel 2 grows and keeps expanding until it fills the whole Earth. The kingdom is here, and it's progressive in the sense that it continues to advance here on Earth.
This difference between futurist dispensational premillennialism and partial preterist historic premillennialism is crucial. Futurists believe that God's kingdom won't come to Earth or become available to Christians until after Jesus' second coming. In contrast, partial preterists believe that God's kingdom is already active, growing on Earth, and has been accessible to Christians for the past 2,000 years.
However, the partial preterist distinguishes between the kingdom now and the kingdom during a coming 1,000-year reign. Currently, God the Father rules the kingdom. In the future millennium, Jesus will rule the kingdom.
This idea becomes clear when we read Peter's explanation on the day of Pentecost about how Jesus ascended to heaven, and then the Father spoke to His Son:
"For it was not David who ascended into the heavens, but he himself says: The Lord declared to my Lord, ‘Sit at my right hand until I make your enemies your footstool.’" Acts 2:34-35 (CSB)
For 2,000 years, Jesus has been seated at the Father's right hand. But it's actually the Father who has been actively defeating enemies and establishing His Son's reign.
Paul tells us the same truth:
"For he must reign until he puts all his enemies under his feet." 1 Corinthians 15:25 (CSB)
In the verses that follow, Paul confirms that God the Father is the one putting all things under Jesus' control (verses 27-28).
"For God has put everything under his feet. Now, when it says “everything” is put under him, it is obvious that he who puts everything under him is the exception. When everything is subject to Christ, then the Son himself will also be subject to the one who subjected everything to him, so that God may be all in all." 1 Corinthians 15:27-28 (CSB)
This is important for partial preterists who embrace the historic premillennial view because they believe that God's kingdom is here now (ruled by the Father) and is actively growing on Earth. After the Father puts everything under the Son's control, He will then hand over the kingdom to the Son, who will fully establish the kingdom on Earth. Then, Jesus will rule the kingdom with His Church for a thousand years.
Revelation 20: The Two Views of Victory
Let's put aside the futurist's dispensational premillennial view for a moment and focus on the two millennial views held by partial preterists. Both partial preterist perspectives are optimistic, or "victorious." They both believe that God's kingdom came to Earth 2,000 years ago. And they both believe that Christians can experience God's kingdom right now while living in this world.
However, one key difference is about who is currently in control of the kingdom. The postmillennial partial preterist sees us as being in the millennial reign of Jesus Christ right now; therefore, they believe Jesus has been ruling the kingdom for 2,000 years. In contrast, the historic premillennial partial preterist believes that God the Father is currently in charge of the kingdom, and He will continue to be until He makes every enemy submit to Jesus. After that, He will hand the kingdom over to His Son for a future millennial reign.
On the other hand, notice how the postmillennial view appears to be even more victorious than the premillennial view. This is true for two significant reasons:
First, Revelation 20 begins by stating that Satan is bound at the start of the millennial reign (verses 1 and 2).
"Then I saw an angel coming down from heaven holding the key to the abyss and a great chain in his hand. He seized the dragon, that ancient serpent who is the devil and Satan, and bound him for a thousand years." Revelation 20:1-2 (CSB)
If Jesus' millennial reign started 2,000 years ago, then Satan has been bound for 2,000 years. Postmillennialists explain that Satan isn't completely bound, but rather he's bound in the sense that he can no longer "deceive the nations" (Revelation 20:3). This is why the gospel has been freely preached for 2,000 years. Postmillennialists point out how this aligns with our Lord's first coming, when He "bound the strong man" so that we could easily plunder his house.
"If I drive out demons by the Spirit of God, then the kingdom of God has come upon you. How can someone enter a strong man’s house and steal his possessions unless he first ties up the strong man? Then he can plunder his house." Matthew 12:28-29 (CSB)
Knowing that Satan was bound 2,000 years ago, rather than at the start of a future millennial reign, gives Christians more confidence and a stronger foundation today.
The second reason the postmillennial view is seen as more victorious than the historic premillennial view is that Revelation 20 tells us that the first resurrection happens at the beginning of Jesus' millennial reign, so that believers can rule and reign with Jesus.
"Then I saw thrones, and people seated on them who were given authority to judge. I also saw the souls of those who had been beheaded because of their testimony about Jesus and because of the word of God, who had not worshiped the beast or his image, and who had not accepted the mark on their foreheads or their hands. They came to life and reigned with Christ for a thousand years." Revelation 20:4 (CSB)
Postmillennialists see the first resurrection as the power released when Jesus rose from the dead. That same power is then released in each person when they are born again.
At that moment, Jesus' life is unleashed within them, and they are resurrected into a new life in Christ. At the same time, they are seated with Christ in heavenly places. Therefore, they can rule and reign with Christ right now while they are living on Earth.
"But God, who is rich in mercy, because of his great love that he had for us, made us alive with Christ even though we were dead in trespasses. You are saved by grace! He also raised us up with him and seated us with him in the heavens in Christ Jesus." Ephesians 2:4-6 (CSB)
Revelation 20:7-10: Satan Let Loose
After the millennium ends, John explains that Satan will be released from his prison. Satan will then try one last rebellion by gathering many evil people to rise up against our Lord. However, this will only serve to identify those who are against Jesus. They will be quickly destroyed by fire coming down from heaven.
Revelation 20:11-15: The Final Judgment (at the Great White Throne)
After the thousand-year reign, Jesus will sit on the Great White Throne of judgment. Then, everyone who has died, both great and small, will stand before Him. Books will be opened, including the Book of Life. People will then be judged based on what is written in those books.
"And anyone whose name was not found written in the book of life was thrown into the lake of fire." Revelation 20:15 (CSB)
The final judgment won't be random or unfair. Instead, everything written in the books will be weighed, and everything will be made perfectly clear to everyone.
References:
1. Illustrations used here is credited to: Harold R. Eberle. “Victorious Eschatology: A Partial Preterist View, Second Edition (2009). ebook. pp. 205-214
2. Revelation 20 - Study Through the Word: https://studythroughtheword.com/revelation-20/
3. Kelley Varner, Whose Right It Is, (Shippensburg, PA: Destiny Image Publishers, 1995), p. 137
4. R. C. Sproul, The Last Days According to Jesus (Grand Rapids, MI: Baker Books, 1998), p. 198.
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