THE MEANING OF JOHN'S MILLENNIUM

 A History of Interpretation of Revelation 20:1‑10 in the Restoration Movement

Dan Danner

From the beginning of the Restoration Movement down to the present day the study of Revelation 20:1‑10 has been a point of difference and controversy. This paper endeavors to trace a history of the interpretation of that passage that has to do with the millennium and the thousand year reign of Christ. The main problems which confront the student of Restoration history are problems involving not only historical studies but hermeneutical principles as well. That leading men striving to restore the "ancient order of things" have interpreted Revelation 20:1‑10 variously is evident from a careful study of their histories.

Notable men of the Restoration Movement have looked to Revelation 20:1‑10 as a proof‑text for their particular view of the millennium. Some have taken a postmillennial interpretation, some a premillennial interpretation, and some an amillennial interpretation. It is conceivable that these men in their exegeses of this passage have interpreted the language of John in such a way as to contradict other New Testament passages. Certainly this is the case with regard to the doctrine of premillennialism and perhaps certain forms of postmillennialism. But why did these men interpret Revelation 20 in this way?

The interpretation given Revelation 20:1‑10 affects one's whole doctrine of eschatology. Not only is this passage central to the student's eschatological outlook, but it has given rise to a study of such important teachings in the New Testament as the establishment of the kingdom, the purpose of the church, and the nature of the gospel dispensation. Therefore, the solution to the problem is imperative. It is important to notice also that the political, social, and economic conditions of the times have tended to color an interpretation of Revelation 20.

I. POSTMILLENNIALISM: A CHARACTERISTIC INTERPRETATION

BETWEEN 1825‑1865

Alexander Campbell.
From about 1825 the subject of the millennium has assumed much importance and has been the cause of a sizable amount of controversy in the Restoration Movement. One of the most prolific writers on the subject was also one of the important leaders in the movement. Perhaps more than any other factor Alexander Campbell and his writing set the stage for a postmillennial interpretation of Revelation 20:1‑10.

On January 4, 1830, Campbell founded and became the first editor of the Millennial Harbinger.[1] The name of the periodical was significant; Campbell believed in the millennium. His view was that the millennium was a period of time when "the nations of this world are all to become the kingdoms of our King—they are all to submit to his government, and to feel the benign and blissful influence of his sceptre."[2]

Campbell chose this title for his paper in recognition of the feeling of the times and also because of the hope that his magazine, by promoting a return to the New Testament faith and practice, would hasten the millennium. In the prospectus of the Harbinger, Campbell wrote,

This work shall be devoted to the destruction of Sectarianism, Infidelity and Antichristian doctrine and practice. It shall have for its object the development, and introduction of that political and religious order of society called THE MILLENNIUM, which will be the consummation of that ultimate amelioration of society proposed in the Christian scriptures….[3]

With regard to the publication of the Millennial Harbinger Richardson, the biographer of Alexander Campbell, wrote,

He did not presume to fix upon any very definite period for this event, Scripture analogies inclining him to the opinion that it would occur at the commencement of the seventh Chiliad….He did not deem it accordant with the principles of the Reformation to assume dogmatically any position in reference to this point . . . of eschatology, dimly seen through the veil of prophetic imagery, but as this particular subject was then one of great interest with many . . . he intended to discuss to some extent the Scriptures relating to it, he concluded to call his new periodical 'THE MILLENNIAL HARBINGER.'[4]

Campbell was convinced that there would be a "universal spread of evangelical influences." This he thought would be the conversion Of the sectarian world to the ancient order of things, and this would constitute the millennium."[5] He had come in contact with varied interpretations of Revelation 20, but to each he objected. He did not object to the contents of any one of them, nor argue their merits or demerits, but he did find them "too narrow" to be the foundation of the “millennial church.”[6] This idea he expressed in his own words:

But we will attempt to show that there will be, or that there is now, a scheme of things presented, in what is called the Ancient Gospel, which is long enough, broad enough, strong enough for the whole superstructure called the Millennial Church—and that it will alone be the instrument of converting the whole human race, and of uniting all christians upon one and the same foundation.[7]

Therefore, it is seen that Campbell was concerned about the divisions in the religious world of his time. He hoped that sectarianism would cease. When divisions ceased and Christendom would be converted to the ancient order of things, certainly this would be the advent of the millennial age.

But why was postmillennialism Campbell's interpretation of Revelation 20? Upon what basis did he think that there would be a Christian "utopia" with the conversion of all the sects? When and how did Campbell's millennial outlook begin? "The evidence reveals that it was the outcome of a gradual development which was rooted in his early studies of Biblical prophecy before 1816."[8] Robert West shows that Campbell had read from the pen of an English biographer, Joseph Towers, who published his Illustration of Prophecy in two volumes in 1796.[9] Campbell mentions Towers in the Harbinger and shows that he is familiar with the contents of his work.[10] If Towers affected the thinking of Campbell, and if his interest in prophecy had begun as early as 1816, then it is not difficult to see that it took years for the millennial shoots of his interests in prophecy to push through the surface.[11] West further observes,

In this light we can only conclude that the early seeds of study in prophecy, sown prior to 1816, gradually became millennial plants. They grew rapidly from 1823 until 1828 in the frontier wilderness which offered a favorable environment. The Christian Baptist and a greater popular following than Campbell had originally anticipated worked the soil for him.[12]

In 1831 Samuel M. M'Corkle sent Campbell a pamphlet[13] on the subject of the millennium[14] Campbell's critique was fair yet very discerning.

Some of the views presented in this treatise are very plausible, but others of them are as visionary as those of Burnet or Mede. Indeed, they are only improbable guesses, without any fixed data to sustain them. But yet the pamphlet is well worthy of a perusal, not only on account of the many truths uttered on the present and interesting subject of prophecy, viz. that christendom is to be the theatre of the most tremendous calamities and sudden disasters, terminating in that unexampled earthquake, which is to destroy the monarchies, hierarchies, and all the bastard progeny of the Mother of Harlots, which…pollute every synagogue, fireside, and closet in the land; and all this as preliminary to the commencement of the reign of a thousand years.[15]

Then in 1833 M'Corkle, "a layman," wrote a series of articles on the "Signs of the Times" in the Harbinger. In this series M'Corkle discusses many points of interest to the Bible student, especially in regard to eschatology. Campbell introduced the series, stating some misgivings about the most popular theories of interpretation of Revelation 20, but

Perhaps this was one reason for his willingness to carry articles advocating a different interpretation of the millennium in the Harbinger.

M'Corkle identified the "martyrs" of Revelation 20:4 as "positively and really men, women and children"; they are not metaphors or principles.[17] He insisted that if this resurrection of the martyrs be a figure of Christianity being renovated, or a restoration of primitive rectitude, there will be a new thing under the sun, and God will not deal with his dispensation as he has formerly done. He conceded that moral operations have become ineffectual and impotent, and therefore, God must vindicate his purposes on physical principles. The resurrection of the martyrs is "entirely to be performed upon physical principles."[18] The thrones on which the martyrs sat must be in the future, “for the Apostles have never sat on thrones, judging the twelve tribes.”[19]

M'Corkle interpreted Revelation 20 literally. But this interpretation of prophecy did not end with the Apocalypse. For example, he used the "seventy weeks" of Daniel 7 and 8 and calculated with this the number 1260 days of the Revelation.[20] He arrived at the astounding fact that the Antichrist made his advent in the year 587, when the universal bishop and his successors began to make Rome their headquarters.[21] He then added to this number 1260 years and dated the fall of the "son of perdition" in 1847. With this date, the millennium shall begin.[22]

M'Corkle used the "continuous historical" approach to the book of Revelation and linked the prophecies of Daniel and teachings of Paul in 2 Thessalonians 2 on the "son of perdition" with the language in Revelation 19 and 20. By calculating the several dates mentioned above, he arrived at the year 1847 as the date that Christ would come again and set up his earthly kingdom which would last for a literal thousand years.

But these views of M'Corkle did not go unnoticed. A writer who chose to go by the name "A Reformed Clergyman" wrote eight articles in remonstrance to several literal interpretations of the book of Revelation. Especially are his remarks pointed to layman M'Corkle.[23] A person when reading the statements of the "Reformed Clergyman" is not aware as to his identity, but it is almost without question that he was Campbell himself.[24]

To the "Reformed Clergyman" visions are always in figure, and they must be understood figuratively, if understood at all.[25] If the first resurrection is a literal resurrection, it must be conceded that the chain with which Satan is bound is literally binding and that Gog and Magog are the literal Gog and Magog of the Old Testament.[26] With regard to literal interpretations of the 20th chapter of Revelation, he says,

Is not, then, this doctrine of a literal resurrection of the saints to live and reign a thousand years on this earth before another resurrection, to be received with caution? and ought not the single passage in the New Testament on which it rests, or from which it is deduced, to be clear and forcible, to warrant so much confidence as some express on the subject? But is this the fact? No. It rests wholly on a single figurative passage found in the visions of John…[27]

When a literal interpretation is taken for this symbolic passage, there are many incongruities that necessarily follow. Here are groups of men, women, and children, eating, drinking, sleeping, marrying, and giving in marriage with spiritual bodies! It seems incongruous that these celestial bodies are captivated by the niceties of this earthly habitat.[28] Thus the "Reformed Clergyman" is led to adopt a figurative interpretation of Revelation 20 and goes to great lengths showing that the "day of the Lord" can have varied mean­ings in the Bible and that it does not necessitate a literal personal coming of Jesus Christ?"[29]

The "Reformed Clergyman" advocated that the world is getting better: the Scriptures are being spread; science, education, agriculture, commerce, and nature are all combining to bring on a better day.[30] These things inaugurate a near era. A new political, moral, and religious revolution is fast advancing. "And do not all these operations indicate that much…will certainly be done to bless the human race, without the aid of a new dispensation?"[31]

It is obvious that the "Reformed Clergyman" was a postmillen­ialist and believed that the millennium would come in the not‑too far distant future; this would precede the great second coming of Christ.

With a few exceptions, the characteristic interpretation the 1830's was that the Lord world come to judge the world after the millennial Period which would be inaugurated by the conversion of the sects into a united Christendom. The feel­ of the times toward interpretive prophecy is expressed by “D. A.” in the Harbinger of 1836. Due to the symbolic, figurative, and poetic styles of the prophecies and due to the fact that many prophecies would not be understood by anyone were it not for the writer’s explanation of the prophecy and its fulfillment, “I feel justified in the conclusion that the prophecies cannot be certainly or correctly understood, to say the least, until their accomplishment.”[32]

Beginning in the year 1841, Campbell wrote voluminously on the subject “The Coming of the Lord.” In the 1841-42 years of the Millennial Harbinger, he wrote a series of eighteen articles, in addition to including selections from other writers. This may be called the height of Campbell’s interest in the millennium.

Toward the end of 1840, Campbell wrote about his plans to search into this difficult passage.[33] After introducing the various problems with regard to the interpretation of Revelation 20:1-10, he examined three popular interpretations of his day. The first was the theory of James A. Begg,[34] who approached the study of the book of Revelation historically, that is, interpreting the symbols as fulfilled in history. His view of the millennium was simply a thousand year reign of Christ on the earth with his martyred saints. The reign could possibly last as long as 365,000 years.[35] During the millennium the mortal wicked will have intercourse with the immortal men.[36]

The second theory examined by the editor was the theory of Wil­liam Miller. This theory is more complex and, in the words of Camp­bell, "agitates this community."[37] Miller's view essentially resem­bles. Begg's, with the exception that the commencement of the mil­lennium will be as soon as 1843 and no later than 1847.[38]

The third theory reviewed by Campbell was the traditional view of most Protestants. It was essentially a postmillennial theory.[39]

The editor takes these different views and gives his initial reaction to each of them. He seems to deny all three, but especially the view of Miller. Rather humorously, Campbell includes the fol­lowing as a footnote to his review of Miller:

Campbell then proceeds to set forth several conclusions at which    he has arrived in opposition to the three views noticed above. He believed that all the saints will be raised whenever the Lord appears in person not just the martyred saints.[41] When the Lord appears the second time, all the dead saints shall be raised, and all the living saints shall be changed. The nations shall be judged and final separation between the good and the bad shall take place. The new heavens and a new earth shall then be the dwelling place of Jehovah, the center of the universe, the throne of the Eternal, and all things shall be subdued to him.[42]

Campbell reacted in no small way to the idea of the Millerites that this world bad gained a victory of Christianity and "the kingdom, and the dominion, and the greatness of the whole heaven," has not been given according to promise to God's people.[43] The idea that God's, kingdom has not yet been established was repugnant to him, and he frankly said, "This we cannot yet believe."[44]

The millennium is to be preceded and succeeded by a resurrection. The first resurrection precedes, and the second resurrection succeeds it. There is, then, an interval of a thousand years between the two resurrections. Campbell believed that both of these resurrections were figurative and in various points to be contrasted with the literal and true resurrection.[45] In the New Testament there air two births, circumcision,, baptisms, marriages, deaths, and burials; why should there not be two resurrections?[46]

After showing seven instances where the resurrection spoken of by Paul in 1 Corinthians 15 and the resurrection spoken of as a "premillennial resurrection" are antithetical, he wrote,

In his exegesis of Revelation 20:1‑10 Campbell mentions that the doctrine of two literal resurrections is nowhere taught in the Scriptures aides, here, and certainly to select out of the midst of symbols such a doctrine as the premillennialist have construed is hazardous.[48] "It appears . . . like building a castle neon the ice, to found the theory of two proper resurrections upon such data as this passage affords."[49] His exegesis was simply a symbolical or figurative one: he believed in a figurative resurrection before and after the millennial period; those resurrected before the millennium are representative of those who exemplified the same valiant spirit of the martyrs; the resurrection after the millennium is a resurrection of those who persecuted and killed the witnesses of the Lord, who shall be recipient, of the second death. As has been pointed out above, Christ will not come until the end, or until the millennial period is terminated.

During 1841‑42, Alexander Campbell was at the summit of his millennial thinking. Apparently his writing was bearing fruit, for he mentions that he was happy to see that “our brethren are becoming less imaginative and more rational on the subject.”[50] He bemoans that the notions of Winchester and Miss Smith,[51] whom he calls "bold literalists," had gained a great following for a time.[52] But now many were abandoning those romantic and visionary notions.

Campbell was hesitant about pressing his views of the millennium on his readers. However, it appears that he was still a postmillennialist, having lost none of his zeal about the age in which the ancient order of Christianity should be restored. He believed that this age would be a literal thousand years.[53] One thing stands out during this period of intensive interest in the subject of the millennium: Alexander Campbell abhorred the pressing of figurative language in a literal sense; the doctrines of premillennialism, based on figurative, symbolic language, including the personal coming of Christ on earth to set up his kingdom for a thousand years, he sternly rejected.

Beginning in 1843, however, it appears that Campbell's eschatology had softened. "In reacting against Millerite and kindred views of conversion on the basis of an immediate and magical millennium, his once swift, moving expectancy was slowing down."[54] His millennial outlook remained on an even keel from 1849 until 1856 when he was still writing articles on "The Millennium" and defining it as "the consummation of the Christian dispensation." He realized that this topic was of keen interest, and he stated that he was hearing “both sides and collecting documents in aid and furtherance of such an object.”[55] In 1856, he wrote,

In the same year, however, he purported not to withhold his own interpretation. He affirmed that the Scriptures afford God's people ground in believe that the church will arrive at a state of prosperity which it never has yet enjoyed. This shall continue for at least a thousand years, or a considerable space of time, in which the work of salvation may be fully accomplished to the utmost extent of glory. That the Jews will be converted,[57] gentle, Christianity diffused throughout all the nations, and Christ will reign, by his spiritual presence, n a glorious manner, were proposition. that he held strongly.[58]

In 1858, in his baccalaureate address at Bethany College, he informed his audience that they were "standing upon the experience of 5862 years, lacking only 138 years of the Millennial Age."[59]

Robert West observes that there is a marked change in Campbell's millennial outlook by 1860.[60]

The tendency to postpone the arrival of the millennium more definitely to around the year two thousand probably had something to do with it. However, at this time, Campbell was a tired, discouraged, d, and physically broken old man. The Civil War was at hand. Peace, as well as the union of all Christians on New Testament principles, looked further away than he had hoped since the early 1820's.[61]

Yet he contended that the millennium would come and that it would be characterized by the arm annihilation of all social and moral evils. In 1861, he wrote,

The true and real Millennium cannot be fully developed till Papalism, paganism, Mohammedanism and Protestant Sectarianism shall be annihilated, either by the personal return of the Lord Jesus or by the spread f the Power of the gospel in its original purity and power. The judgments threatened by Daniel, by Paul, and by John the Apostle, against Paganism, Mohammedanism, Papalism, and all the apostasies from pure, original apostolic christianity must be consummated in their full import and significance, antecedent to the triumphant reign of tire Lord Jesus over a ransomed world . . . .[62]

Thus it is seen that Alexander Campbell's millennial thinking underwent several changes, but these changes did not affect his overall interpretation of Revelation 20:1‑10. From the beginning of the Millennial Harbinger to the time in which he enjoyed a ripe, old age, Campbell was a postmillennialist. He believed that eventually Christianity would triumph over the whole world and the influence of Christ would be preeminent. Sectarianism among religious people only caused division, and so, to restore the ancient order and usher in the millennial period, sectarianism had to be destroyed.[63] The uniting of God's people, the triumph of God's people, and the overthrow of perplexed and erroneous religious systems are the main characteristics of the millennial age.[64] Yet this was only a theory, and Campbell knew it. To him it was the most rational interpretation of Revelation 20:1‑10. He strenuously objected to the interpretations foreign to the truth, especially those of the "bold literalists.” Hanna compliments him in this way:

It is a tribute to the sanity of both the Campbells that neither one embraced the extravagant hopes of the times nor felt that any theory of the millennium was an essential part of tire gospel.[65]

Barton W. Stone.
A contemporary of Campbell, Barton W. Stone has influenced a great many with his views of Revelation 20. Certain facts, although not conclusive, would appear to indicate that Stone entertained a postmillennial interpretation of Revelation 20. As early as 1827 Stone thought that the fulfillment of Revelation 20 was yet in the future.[66] Somewhat later Stone inserted a complete article by A. Campbell in the Christian Messenger and prefaced it by saying,

As many of our patrons are anxiously expecting to see Mr. A. Campbell's method of removing Unitarianism from the church, which method he promised to exhibit in the April No. of the Harbinger, I now insert it without any remarks.[67]

Campbell's article advocated the coming of the Lord after the millennial period. If this inclusion of Campbell's article indicated Stone's endorsement, and certainly this must be maintained as plausible, it might appear that Stone in the earlier years of his life was thinking in terms of Christ's second coming being postmillennial. Ware, the biographer of Stone, seem, to think that Stone looked for the millennium in the same sense that Campbell did.[68]

Notwithstanding the foregoing considerations, Stone's interpretation of Revelation 20:1‑10 soon turned to that of the premillennial The millennium would last 365,000 years.[69] At its commencement the martyrs who were beheaded for the testimony of Jesus shall rise from the dead, along with the saints who had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands, and these shall live and robed with Christ a thousand years. This is the first resurrection.[70] He believed that at the coming of Christ the saints who ale alive on the earth shall fly up to meet the Lord in the air, having been changed from mortality to immortality. They shall not enjoy this privilege till the dead saints shall first rise from mortality to immortality and then shall they be caught up together to meet ill, Lord.[71] There will not be one wicked person alive to sec that day, for the Lord will have destroyed the wicked at his coming.[72]

Christ's first coming was to save; the second coming will be to ,judge.[73] At the second coming, he will begin his millennial reign. During the millennium no wicked person will be alive on the earth. Nothing will hurt or offend in all God's holy mountain in that happy day. Satan is bound, and the wicked are confined in death. The final judgment is not to take place till the thousand years close, when the wicked will rise from death, and Satan is loosed from his chains and prison.[74]

In May, 1834, A. Caldwell wrote a letter to the editors of The Christian Messenger, Stone and J. T. Johnson, expressing his difference with Stone on Revelation 20.7.[75] He stated his differences as to the following items: (1) that Christ would come in bodily presence at the commencement of the millennium; (2) that the dead saints, or those who sleep in their grave,, shall be raised and the living changed at the beginning of the millennium; (3) that there shall be no increase of the human family during the millennial period .[76]

The first item Caldwell rejected because heaven shall be without the Christ for a thousand years.

If Christ shall come in his bodily presence and reign, with the saints 1000 years how can he be in every place at the same time? Every body must occupy a certain space; if so, he cannot be at the same time in the four continents, and in the immediate presence of every saint at the same time.[77]

On the second item, Caldwell objected to the manner in which Stone used 1 Thessalonians 4:14‑18. This refers to the general judgment, Caldwell thought, and ought not to be injected into symbolic language such as Revelation 20.7.[78] While Stone obviously took this passage literally, Caldwell insisted it was figurative. Therefore, the souls of the martyrs living and reigning with Christ are symbolic of "their successors in the same spirit of fiery zeal and courage for the simple truth of the gospel . . . .”[79]

On the third item, Caldwell was not satisfied Stone had proved that the resurrection of the wicked will be a thousand years after the resurrection of the righteous. He used Revelation 20:11‑15 and Matthew 25:31, 32 to show that people will be in a national capacity, and the Lord will judge each man at the ,judgment, when he comes again.[80]

Caldwell then gave his idea of the millennium. He called attention to the fact that not all the earth is inhabited. This, he held, is an indication that the time of the millennium is not yet come. But it shall come when the earth shall be inhabited and when the knowledge of the Lord covers the earth as waters cover the sea. It will be a period of immense happiness and peace. All of this occurs before Christ comes.[81] Obviously, Caldwell was a proponent of postmillennialism

In the same number of the Messenger Stone wrote a rebuttal to Caldwell.[82] As far as heaven being without Christ a thousand years, was it not without him one other time thirty‑three years? The problem of Christ's coming and not being able to occupy every place at the same time Stone took as "speculative," and, therefore, he had "nothing to do with it. I have long since retired from this useless, and injurious labor.”[83]

On the third point of Caldwell's difference, Stone went on to 1 Corinthians 15:23, where it is said: "But each in his own order: Christ the first fruits, then at his coming those who belong to

Christ "[84] This Scripture proved that the resurrection of the righteous and the resurrection of the wicked were not simultaneous. Stone then went back to Revelation 20:4 and showed that this resurrection is said to be the "first resurrection."[85] "The rest of the dead" must mean the wicked, and they lived not again until the thousand years were over. "I cannot see any other plausible construction of this text .”[86]

Apparently Stone saw no value in the symbols of the book of Revelation. He wrote to Caldwell,

To say, as many do, and you among them, that this resurrection of the martyrs signifies nothing more than the bold and zealous spirit or temper of the many, shall hereafter be revived, is to say that true religion has been long banished from the earth, and will remain in a state o£ banishment, till some future Period, when it will be revived.[87]

Later, however, Barton W. Stone seems to have mellowed his dogmatism on the millennium issue. He was definitely premillennial in his interpretation, and, so far as it is possible to determine, he seems to have held this view the rest of his life. However, in 1842, he wrote: "It is not absolutely necessary to our salvation, whether of the two systems we believe.”[88]

Walter Scott.
Walter Scott held tenaciously to a postmillennial interpretation of Revelation 20:1‑10 in his earlier writings. He was second only to Campbell in looking for the millennium to come in the restoration of New Testament Christianity on all the earth. In his later years, however, his interpretation is not so easy to determine.

Scott. wrote several articles on the millennium for The Christian Baptist in 1826, under the pseudonym "Philip."[89] To Scott the whole world is in strange commotion. Expectation is all aroused; anticipation of something good, splendid, and unknown, is becoming real, "even to painfulness.”[90] The time has certainly arrived when the great political establishments, the powers and principalities of the world, must speedily be dissolved. This will be God's economy, which will be more in unison with the religion of his Son and with nature.[91]

This is the millennial or evangelical age of the world; during which the human race will enjoy great happiness, and that order of relations which have been revealed as subsisting between men and their Creator and Redeemer, shall be fully investigated, developed, and enjoyed.[92]

As early as 1826, Scott definitely leaned toward a postmillennial interpretation of Revelation 20. Doubtless, Campbell's enthusiasm for the time when sectarianism sad populism would be dissolved into one apostolic company had its reflection in Scott. Campbell visited Scott as he was enroute to the Mahoning Association meeting[93] in the summer of 1827. Scott had issued a prospectus for a monthly paper, to be called The Millennial Herald and to be devoted to the exposition of the primitive gospel and the coming of the millennium.[94] He shared the same view as Campbell; he expected the millennium to be the spreading of Christianity over all the earth prior to Christ's second coming. Richardson observes,

The wonderful success which everywhere attended the primitive gospel thus presented by its advocates filled them with the most ardent hopes that the perplexed and erroneous religious systems of the day would be speedily overthrown, and that happy millennial period be ushered in when the gospel would triumph and Christ's people be united. These fond expectations were especially cherished by Walter Scott and some others of a like excitable and ardent temperament.[95]

In his book The Messiahship, or Great Demonstration Scott gives an entire section to quotations from Illustrations of Prophecy,[96] a book advocating the figurative interpretation of the book of Revelation.[97] The resurrection is taken figuratively, and a sort of recapitulation view is held toward many of the symbols in the book. It would seem, therefore, although Scott did not write the section himself, that he embraced these views, due to the fact that he included them in the book.

Beginning in 1820, however, Scott's eschatological thinking seems to have taken on new forms.

Three significant things happened in the religious world in 1830. The first was an unusual agitation of the subject of the millennium. Walter Scott had cast his annual report to the Mahoning Association in 1828 in millennial terminology. Two works on prophecy, one by Elias Smith and another by James Begg, had stirred Scott. Other preachers were catching up something of Scott's message and anticipation of the m millennium.[98]

A. S. Hayden observes that the ardor of the religious awakening resulting from the new discoveries in the gospel was very much increased about this time by the hope that the millennium had now dawned and that the long expected day of gospel glory would very soon be ushered in.[99] The restoration of the ancient order of Christianity was looked upon as the initiatory movement, which would almost immediately be inaugurated.[100] The Scriptures, especially the prophetic writings, were studied with a great deal of attention and diligence. Many portions of the book of Revelation were so thoroughly studied that they became the staple of common thought.[101]

Hoyden recounts an instance where William Hayden had gone to New Lisbon, Indiana, to fill an appointment.[102] Calling at the home of the Jacob Campbell, he ran onto Scott. Mrs. Campbell informed Hayden that she and Scott had been contemplating how .joyful it would be in the millennium, when mortals and immortals would dwell together.

Br,. Scott then, with great fluency, discanted open the prophecies of Jeremiah and Ezekiel, relating to the return of the Jews and their reestablishment in the Holy Land, the coming of the Lord, the resurrection of the saints, and the gathering together unto him on the Mount of Olives. Scott had a vein of enthusiasm, to which these millennial prospects were very congenial. He was led on in the brilliant expectations by the writings of Elias Smith of New England, whose works had fallen into his hands.[103]

The student of Scott's life is left wondering if Scott endorsed the views of Begg and Smith with regard to Revelation 20:1‑10. In all of his writings it seems that he adopts a postmillennial interpretation of the passage. Yet, those who wrote of his life and views seem to think he might have embraced the premillennial views of Smith and Begg. Perhaps his was a paradoxical diffusion of the two views. Scott was known for his ready changes and inexplicable actions.[104] Obviously, the views of Scott are not clear, and he remains an enigma in the study of the millennium in the Restoration Movement.

Robert Milligan.
By 1855, most of the views of the millennium had been solidified by leading men of the Restoration. It was during this time that Robert Milligan was caught with a deep interest in the prophetic ,writings and became a leading exponent of the postmillennial interpretation.

In his earlier writings Milligan seemed to believe that the Jews, according to prophecy, would be returned to their native land.[105] Their general conversion, taken from the chronologies of Ezekiel and Daniel, Milligan believed to take place about A.D. 1922.[106] He observes, however, that what is true of the Jews would also be true of the Gentiles, for in the new dispensation under Christ, "there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free.”[107] All distinctions have been abolished, and every man is saved on the grace and merit of Christ, "by the washing of regeneration with the word."

And hence it follows that during the Millennium, there will be a very general and copious outpouring of God's Spirit on all the churches of the saints. And while the converted Jews and Gentiles combine to fill the Whole Earth with the knowledge of the Lord, the Holy Spirit will work through it on the minds, and hearts, and consciences of all men.[108]

The millennium, to Milligan, is that time when the word of the Lord ,hall spread to all corners of the earth. The means by which it will spread is the converted Jew and Gentile, who shall go into all the world convicting men of their sins and converting them to Christ. Essentially, this is the identical view of Campbell, perhaps with the exception that the Jews shall be restored to their homeland.

As further evidence of his postmillenial beliefs, Milligan wrote,

He must, indeed be credulous who can believe that the present unparalleled progress of the arts, sciences, Christianity and all that elevates, refines, and adorns human nature, will yet be retarded; that mankind will again be involved in midnight darkness; and the Romanism, Atheism, or any other ism opposed to the genius and spirit of pure Christianity will ever again enslave the world.[109]

Milligan believed that times were getting better, and as a result, the church would be victorious over the advocates of the world.[110]

With regard to Revelation 20, Milligan thought "few persons would insist on a strictly literal interpretation of this passage."[111]

That an angel, in the ordinary sense of the tern, will ever descend and literally may hold on the dragon, or that he will bind him with a literal chain, was far‑fetched.[112] That the souls of the martyrs would live while the rest of the dead slumber in their in their grave, And Satan loosed from his literal chain, was “too literal for almost anyone.”[113] Rather, this passage should be interpreted figuratively, thus: these men                    

When the little stone that smote the image shall become a great difficult or discriminatory to discern how these great pioneers ar and fill the whole earth; when 'love, and joy, and rived at this particular postmillennial view. peace, and long suffering, and gentleness, and goodness, and fidelity, and meekness, and temperance' shall abound in every community; when sectarian bigotry shall cease, party names be relinquished, and all Christians be united together on the foundation of the p prophets and the apostles, Jesus Christ, himself being the chief corner atone, then indeed Satan will be bound, and as it were, cast into the bottomless pit.[114]

Milligan had “no reason to think that the twentieth chapter is an exception to the general law of symbolic representation which characterized all other parts of this wonderful book:"[115] He therefore interpreted figuratively "the souls o£ them that ware beheaded," the "binding of Satan," and the "resurrection."[116] This resurrection is the same as that which was described by Paul in the eleventh chapter of Romans, and which will be brought about by the "evangelical labor, of the Jews, resulting in the conversion and spiritual resurrection of the whole Gentile world.”[117] After showing several ex ample, (Isaiah 32:13‑18; Malachi 4:5,6) where figurative resurrections are evident, he says,

Milligan affirmed that the personal second coming of Christ involved the resurrection of the dead saints and the simultaneous change of the living saints; then there would be the destruction of

the wicked and the renovation of the earth by fire; the resurrection of all the wicked would then take place out of the burning and melt­ing earth; next, the final judgment of tire whole human race; and, finally, the eternal separation and allotment of the righteous and the wicked.[119]

Summary.
Other interpreters such as D. S. Burnett, James Wallis and James Challen voiced positions similar to those of Campbell land Milligan. The main thrust of this period seems to indicate that these men were so caught up with the spirit of restoration that they concluded that its ultimate and eventual culmination would be the conversion of all Christendom and that this would be the millennium. Such interpretations, although not based upon the soundest of apocalyptic hermeneutics, well reflect the spirit of the times, and it is not difficult or discriminatory to discern how these great pioneers arrived at this particular postmillennial view.

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