Chapter 12 – The Millennium’s Soon End

In the previous chapter, it was established that the Millennium began with Christ’s ascension into heaven. But when does it end? Was it around 1030 AD, marking a literal thousand years, or is it still ongoing?

The Symbolic Thousand Years

Many scholars interpret John’s reference to the thousand years as symbolic. This is evident because the events associated with the end of the thousand years were promised to occur soon after John’s writing.

Hyperbole in the Bible

It’s logical to think the Millennium might represent a thousand literal years or at least a long time. However, could it be much shorter, like thirty or forty years?

The Bible often uses hyperbole to emphasize the greatness of an event. Surrounding nations used exaggerated numbers to glorify their kings, and Israel followed suit to glorify God.^[1]

1 Kings 20:30 (ESV) The rest of them escaped to the city of Aphek, where the wall collapsed on twenty-seven thousand of them.

1 Kings 8:63 (ESV) Solomon offered a sacrifice of fellowship offerings to the Lord: twenty-two thousand cattle and a hundred and twenty thousand sheep and goats. So the king and all the Israelites dedicated the temple of the Lord.

These examples highlight the use of exaggeration, especially in the Old Testament. Why then did John state Christ’s reign would last a thousand years if it wasn’t literal?

First Century Concepts of the Millennium

During Jesus’ time, Jewish Rabbis and Christians believed the world was divided into seven figurative millennia, corresponding to the seven days of creation (Genesis 2:2-3; Psalm 90:4; Hebrews 4:8-11). The Messianic age was the sixth millennium, and God’s kingdom would mark the beginning of the seventh millennium, or “cosmic Sabbath,” an eternal period.^[2] Irenaeus, an early church father, believed in this theory, asserting that the world would be concluded in six thousand years, followed by a sanctified seventh millennium, the true Sabbath of the righteous.^[3] A thousand years symbolized the length of each age. Concerning his research in first century Jewish literature, Christian scholar Edward E. Stevens, in his PDF, “What the Rabbis Said about the Millennium,” writes:

Edward E. Stevens (2003). Rabbis generally agreed there were three basic eras of God’s redemptive work: (1) This World (or age), (2) The Days of the Messiah, and (3) The World (or age) To Come. They did not agree on how long “this world” and “the days of the Messiah” would last, but they all seemed to agree that “the world to come” would last forever. Most rabbis felt that “the days of the Messiah” would either be the Last Days of “this world,” or an intermediate period of time between “this age” and the “age to come.” There were different opinions about what the Days of the Messiah would be like, and how much good would actually be experienced in those days, versus how much would be reserved for the World to Come. The following quotes from rabbinical sources show that there were some pre-Christian rabbis who taught the idea of a transition period of forty years, and that this transition period was also labeled as a “millennium” or “a thousand years.” Therefore, the preterist idea of a forty-year “millennium” has to be considered a possible, if not the probable interpretation of the Rev. 20 millennium text.

The Sanhedrin Talmud, a comprehensive work compiled between 200 and 500 AD, preserves many of the oral traditions taught by Jewish rabbis in the first century. Although this work should not be regarded as authoritative, it reflects the cultural context of John’s audience and sheds light on how he communicated with them. Early Jewish rabbis divided the world’s history into seven millennia and believed that the messianic period, also known as the sixth millennium, the “days of the Messiah,” and the “messianic era,” would involve sea monsters, the leviathan, and the wars of Gog and Magog.^[4] Many argued this period would be much shorter than a literal millennium, even just forty years.

It is taught in a baraita: Rabbi Eliezer says: The messianic era will be forty years long, as it is stated: “Forty years will I strive with the generation” (Psalms 95:10). The forty years of strife with the gentiles will be followed by the glory days of the Messiah. Rabbi Elazar ben Azarya says: The messianic era will last seventy years, as it is stated: “And it shall come to pass on that day, that Tyre shall be forgotten seventy years, according to the days of one king” (Isaiah 23:15)^[5]

…

It is taught in another baraita: Rabbi Eliezer says: The messianic era will be forty years long. It is written here with regard to the forty-year sojourn of the children of Israel in the wilderness: “And He afflicted you, and suffered you to hunger and fed you with manna” (Deuteronomy 8:3); and it is written there: “Make us glad according to the days that You afflicted us, the years that we saw evil” (Psalms 90:15).^[6]

Brooke Westcott, a nineteenth-century English bishop, biblical scholar, and theologian, observed that first-century Jews believed this period to be a time of great anguish:

B. F. Westcott (1889). Jewish teachers distinguished a ‘present age’ (this age) from ‘that age’ (the age to come). Between ‘the present age’ of imperfection and conflict and trial and ‘the age to come’ of the perfect reign of God they placed ‘the days of the Messiah,’ which they sometimes reckoned in the former, sometimes in the latter, and sometimes distinct from both. They were, however, commonly agreed that the passage from one age to the other would be through a period of intense sorrow and anguish, ‘the travail-pains’ of the new birth (Mt. 24:8). The apostolic writers, fully conscious of the spiritual crisis through which they were passing[,] speak of their own time as the ‘last days’ (Acts 2:17; James 5:3; comp. 2 Tim. 3:1); the ‘last hour’ (1 John. 2:18); the ‘end of the times’ (1 Peter 1:20; 2 Pet. 3:3); ‘the last time’ (Jude 18).^[7]

First-century Christians would have been familiar with these concepts, which explains why John used the term “millennium” to describe this special timeframe.

A Near Event

The end of the Millennium was expected to come soon, involving four major events:

1. Satan and Hades were cast into the lake of fire (Revelation 20:7,10,14).
2. The Great White Throne Judgment (Revelation 20:11).
3. The dead rise, including both the wicked and the righteous (Revelation 20:5,11-14).
4. The Kingdom of Heaven established (Revelation 21:1-7).

If these events happen once, whenever they are mentioned in the Bible, they describe the end of the Millennium. The Bible said these events would occur soon, without delay, at Christ’s return.

The Defeat of Satan and Hades

Paul explicitly stated that Satan would soon be destroyed:

Romans 16:20 (BSB) The God of peace will soon crush Satan under your feet.

This aligns with the prophecy in Genesis about Satan’s final defeat:

Genesis 3:15 (BSB) He will crush your head, and you will strike his heel.

Satan and death, the ultimate enemies, would be defeated when Christ returned.

1 Corinthians 15:22-26 (WEB) For as in Adam all die, so also in Christ all will be made alive. 23 But each in his own order: Christ the first fruits, then those who are Christ’s, at his coming. 24 Then the end comes, when he will deliver up the Kingdom to God, even the Father, when he will have abolished all rule and all authority and power. 25 For he must reign until he has put all his enemies under his feet. 26 The last enemy that will be abolished is death.

See “The Defeat of Satan” and “No More Death” for more information.

The Great Judgment

Jesus repeatedly prophesied that the Great White Throne Judgment was imminent. He even stated that some of his disciples would live to witness it.

Matthew 16:27-28 (WNT) For the Son of Man is soon to come in the glory of the Father with His angels, and then will He requite every man according to his actions. I solemnly tell you that some of those who are standing here will certainly not taste death till they have seen the Son of Man coming in His Kingdom.

Revelation 22:12-14 (WEB) “Behold, I come quickly. My reward is with me, to repay to each man according to his work. 13 I am the Alpha and the Omega, the First and the Last, the Beginning and the End. 14 Blessed are those who do his commandments, that they may have the right to the tree of life, and may enter in by the gates into the city.

Sheep and Goats

In the Olivet Discourse (Matthew 24; Luke 21), Jesus described his return in the disciples’ generation, which included the judgment of the sheep (righteous) and goats (unrighteous)—a depiction of the Great White Throne Judgment (Matthew 25:31-46). The parallel passage Luke 21:34-36 also promised this judgment would occur soon.

Luke 21:34-36 (BSB) But watch yourselves, or your hearts will be weighed down by dissipation, drunkenness, and the worries of life—and that day will spring upon you suddenly like a snare. 35 For it will come upon all who dwell on the face of all the earth. 36 So keep watch at all times, and pray that you may have the strength to escape all that is about to happen and to stand before the Son of Man.

The “day” that would close like a snare was the return of the Son of Man to judge the sheep and goats (Matthew 24:37-39,42,44,46; 25:31-46). In both parallel accounts, after prophesying his generation would not pass until everything was complete (Luke 21:32-33; Matthew 24:34-35), Jesus emphasized being watchful so that his return would not surprise them, similar to Noah and the ark (Matthew 24:37-39).

Matthew 25:13 (WEB) Watch therefore, for you don’t know the day nor the hour in which the Son of Man is coming.

The Seventh Trumpet

The article “The Resurrection of the Dead” notes that the second resurrection would occur at the “last trumpet” when Hades was defeated (1 Corinthians 15:51-52,54-55; Revelation 11:15-18; 20:13-14). Revelation, a cyclical book with repeating elements, should not be interpreted linearly. Repetitions include:

• Flattening of every island and mountain (Revelation 6:14; 16:20)
• Water turning to blood (Revelation 8:9-11; 16:3-6)
• Stars falling to earth (Revelation 6:13; 8:12; 12:4)
• Mounted troops from the Euphrates gathering for battle (Revelation 9:14-16; 16:12-16)
• John falling at the angel’s feet to worship him and being rebuked (Revelation 19:10; 22:8-9)
• Wicked dead being resurrected and judged (Revelation 11:18; 20:11-15)
• Marriage of the lamb (Revelation 19:6-9; 21:2,9-10)
• God wiping away every tear from the saints’ eyes and them never thirsting again (Revelation 7:14-17; 21:4,6-7)

Revelation 11:15-18 describes the seventh and final trumpet, which includes a resurrection, while Revelation 20:13-14 describes the defeat of Hades, also featuring a resurrection. These passages recapitulate the same event. Daniel strengthens this connection by referencing the opening of the book of life (Daniel 12:1; Revelation 20:12) and the forty-two months of tribulation (Daniel 12:1,7; Revelation 11:1-2) at the time of the resurrection of the wicked dead (Daniel 12:2; Revelation 11:18; 20:11-15), around the time of the temple’s destruction in Jerusalem (Daniel 12:7; Revelation 11:8,13). This connection is significant, because the time of the seventh and last trumpet was sworn to occur with no more delay.

Revelation 10:5-7 (BSB) Then the angel I had seen standing on the sea and on the land lifted up his right hand to heaven. 6 And he swore by Him who lives forever and ever, who created heaven and everything in it, the earth and everything in it, and the sea and everything in it: “There will be no more delay! 7 But in the days of the voice of the seventh angel, when he is about to sound his trumpet, the mystery of God will be fulfilled, just as He proclaimed to His servants the prophets.”

This means that the Great White Throne Judgment in Revelation 20:13-14 was sworn to occur without any more delay. Each judgment passage clearly portrays the Great White Throne Judgment as a near event to the first-century disciples.

The Second Resurrection

The second resurrection to occur when Christ returned (John 5:28-29; 1 Corinthians 15:22-23; Colossians 3:4; 1 Thessalonians 4:16), was also promised a near fulfillment:

2 Timothy 4:1 (WNT) I solemnly implore you, in the presence of God and of Christ Jesus who is about to judge the living and the dead, and by His Appearing and His Kingship:

Acts 24:15 (BLB) having a hope in God, which they themselves also await, that there is about to be a resurrection, both of the just and of the unjust.

1 Peter 4:4-5,7 (WEB) They think it is strange that you don’t run with them into the same excess of riot, blaspheming. 5 They will give account to him who is ready to judge the living and the dead… 7 But the end of all things is near. Therefore be of sound mind, self-controlled, and sober in prayer.

Daniel’s Prophecy

Daniel prophesied that the resurrection of the wicked dead would occur during a time of unprecedented distress, which Jesus said would happen in his generation when armies surrounded Jerusalem (Matthew 24:21,34; Luke 21:20). Jesus specifically recounts the prophecy of Daniel (Matthew 24:15), emphasizing that this time of distress would fulfill all things written (Luke 21:22).

Daniel 12:1-2 (WEB) “At that time Michael will stand up, the great prince who stands for the children of your people; and there will be a time of trouble, such as never was since there was a nation even to that same time. At that time your people will be delivered, everyone who is found written in the book. 2 Many of those who sleep in the dust of the earth will awake, some to everlasting life, and some to shame and everlasting contempt.

When asked about the duration of these events, Daniel was told:

Daniel 12:11-13 (WEB) From the time that the continual burnt offering is taken away, and the abomination that makes desolate is set up, there will be one thousand two hundred ninety days. Blessed is he who waits and comes to the one thousand three hundred thirty-five days.

“But go your way until the end; for you will rest, and will stand in your inheritance at the end of the days.”

To first-century Jews, the Roman armies in Jerusalem were an abomination. Matthew and Mark, addressing a Jewish audience, and Luke, writing for Gentile Christians, both describe this abomination and the surrounding armies as the same event.

The second commandment forbids Jews from having carved images (Exodus 20:4). Roman legions carried images of their gods and Caesar, which Jews considered a violation of Mosaic law. Jewish historian Josephus noted that Jews begged the governor of Syria not to bring Roman legions through Judea and that Pilate removed ensigns from Jerusalem after Jewish protests.^[8] Thus, Roman armies in Jerusalem were seen as an abomination which would lead to Jerusalem’s desolation.

In 66 AD, shortly after Roman armies first surrounded and attacked Jerusalem,^[9] Eleazar, the son of the high priest Ananias, persuaded the priests to reject sacrifices from foreigners, including those for Caesar. This marked the true beginning of the Jewish-Roman war.^[10]

The removal of the continual burnt offering and the surrounding of Jerusalem by Roman armies began the 1,335 days mentioned in Daniel, during which the second resurrection would occur. These days finished on the first day of Passover in 70AD (Nissan 14), the same feast during which the Romans began their final five month siege of Jerusalem and destroyed its temple. This period of vengeance and unprecedented distress occurred within Jesus’ generation, confirming the resurrection of the wicked dead.

The New Jerusalem

The book of Hebrews and Revelation prophesied that the heavenly city of Jerusalem that Christ was preparing would soon be available at Christ’s return:

Hebrews 13:14 (David Bentley Hart’s Translation) For here we have no abiding city, but instead seek the one about to come.

Revelation 22:12-14 (WEB) “Behold, I come quickly. My reward is with me, to repay to each man according to his work. 13 I am the Alpha and the Omega, the First and the Last, the Beginning and the End. 14 Blessed are those who do his commandments, that they may have the right to the tree of life, and may enter in by the gates into the city.

The old earthly Jerusalem and its temple symbolized the “present age.” That is, the dying Old Covenant age (Hebrews 8:13). When they fell, the “Holy Place” or “heaven” would become accessible (Hebrews 8:1-2; Hebrews 9:24).

Hebrews 9:8-9 (WEB) The Holy Spirit is indicating this, that the way into the Holy Place wasn’t yet revealed while the first tabernacle was still standing. This is a symbol of the present age.

Additionally, the Kingdom of Heaven was repeatedly promised to be established soon.

Matthew 3:2; 4:17; 10:7; Mark 1:15 (WEB) Repent, for the Kingdom of Heaven is at hand!

Matthew 16:28 (BLB) Truly I tell you, some who are standing here will not taste death before they see the Son of Man coming in His kingdom.

Luke 10:9,11 (WEB) Heal the sick who are there, and tell them, ‘God’s Kingdom has come near to you.’ …11 ‘Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that God’s Kingdom has come near to you.’

Luke 21:31-32 (WEB) Even so you also, when you see these things happening, know that God’s Kingdom is near. 32 Most certainly I tell you, this generation will not pass away until all things are accomplished.

Therefore, the New Jerusalem or Kingdom of Heaven arrived when the old Jerusalem fell in the first century.

Two Judgments?

Some believe Matthew 16:27-28, Matthew 25:31-46, and Revelation 20:11-15 describe separate judgments. They argue that Matthew 16 occurred during the siege of Jerusalem in 70 AD, while the Sheep and Goats Judgment and the Great White Throne Judgment will happen at the end of the world.

However, Daniel prophesied that when Jesus returned, he would establish an eternal kingdom.

Daniel 2:44 (BSB) In the days of those kings, the God of heaven will set up a kingdom that will never be destroyed, nor will it be left to another people. It will shatter all these kingdoms and bring them to an end, but will itself stand forever.

Each judgment passage includes the initiation of this kingdom:

Matthew 16:28 (BLB) there are some of those standing here who shall not taste of death until they have seen the Son of Man coming in His kingdom

Matthew 25:34 (BSB) Then the King will say to those on His right, ‘Come, you who are blessed by My Father, inherit the kingdom prepared for you from the foundation of the world.

Revelation 21:1-3,7 (BSB) Then I saw a new heaven and a new earth, for the first heaven and earth had passed away, and the sea was no more. 2 I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. 3 And I heard a loud voice from the throne saying: “Behold, the dwelling place of God is with man, and He will dwell with them… 7 The one who overcomes will inherit all things, and I will be his God, and he will be My son.

An eternal kingdom cannot be re-established. If all three passages describe the arrival of the Kingdom of Heaven, they must refer to the same judgment.

Summary

The Millennium, which began with Christ’s ascension, was expected to end soon after John’s writing. This is clear from the Bible’s promises that the events marking its conclusion were imminent.

1. Christ would soon defeat Satan and death at his return.
2. Jesus promised that some of his disciples would live to see the Great White Throne Judgment and encouraged them to pray and watch for it.
3. An angel swore that the seventh trumpet and the Great White Throne Judgment would happen without delay.
4. The disciples repeatedly stated that the second resurrection was about to occur.
5. Daniel prophesied that the resurrection of the wicked dead would happen during a time of unprecedented distress, which Jesus said would occur in his generation when Jerusalem was surrounded by armies.
6. The Kingdom of Heaven and the new, heavenly Jerusalem were promised to arrive soon, becoming available when the old Jerusalem and its temple fell.

Many scholars interpret the “thousand years” symbolically, noting the frequent use of hyperbole in the Bible. John’s audience understood this period as part of a series of seven millenniums. They believed themselves to be in the Messianic age, or sixth Millennium, which some first-century Jewish scholars believed could last as short as forty years.

Given the emphasis on the imminent fulfillment of these events, first-century Christians expected the Millennium to end within their lifetime.

Footnotes