Millennium Kingdom

I. Under T.C. refers to that era in Sacred and world history that precedes the last great Judgment. This is clearly stated only in Rev. 20:4-6; ideas similar in meaning are expressed in 1 Corinthians 15:23-28, but the very concept of T.Ts. missing here. Decree. the message in the book of Revelation refers to the grand vision of the → Second Coming of Jesus (Rev 19:11 – Rev 20:15). The victorious Jesus, “Lord of lords” (Rev 19:16), now overcomes the “beast”, the “false prophet” and their armies, i.e. world kingdoms and religions rebelling against Him; the beast and the false prophet were cast into the lake of fire, and their followers were killed (vv. 17-21). However, the source of evil, Satan, has not yet been destroyed, but is only bound and for some time (Rev 20:1-3) isolated from the world. From this moment on, an era begins when Satan is deprived of all ability to influence people and Jesus Christ rules over the world. Together with Him, the martyrs resurrected by Jesus and put to death also take part in governing the world - as judges, rulers and priests. for the Word of God and for the testimony of Jesus (vv. 4-6). This first resurrection concerns only them, and not all people who have died by this time (→ Resurrection, III, B, 1 and 2). the duration of this era, as stated in Revelation, is a thousand years (vv. 4,6). After this, Satan will be released again (v. 7) and will go out “to seduce the nations of the earth” into a final, desperate rebellion against the Lord (vv. 8,9); but fire from heaven will destroy them all, and then Satan will also be cast into the lake of fire (v. 10). After this, the time comes for the second, general resurrection for the last one to end. The judgment that ends this world era (vv. 11-15) and is followed by the creation of a new heaven and a new earth (Rev 21:1 et seq.). The picture of T.T. depicted in Revelation, as well as the statements in 1 Corinthians 15:23 and following, are characterized by restraint. It does not reveal details of what will take place in the future, and there is no depiction of this time in the spirit of the “golden age”. This fragment of Revelation only says that during this thousand years Jesus will establish a new order to which all the inhabitants of the earth will be subject; but the final indignation of the people that followed shows that these new external institutions are not identified with the fundamental internal ones. renewal of all people. Moreover, the words “a thousand years” cannot be taken as indicating an exact calendar period; according to Ps 89:4 and 2 Pet 3:8, T.Ts. should be understood as very long, ending. a period of time comparable to the “day” of creation. This thousand years must be considered as the fulfillment of Old Testament prophecy (cf., for example, Isa 2:1 et seq.; Is. 11:1; Is. 60:1 - Is. 66:1; Micah 4:1-7; 7.11-20 ). During the limited period In time, life on earth will be determined by the fact that the supreme power will belong to Jesus, and the forces of evil will be fettered and powerless. At the same time, Jesus will especially praise those who gave their lives following Him; here will be fulfilled what is promised in Rev. 1:6; Rev 3:21; Rev 6:9-11. But in T.C. God's ultimate goal has not yet been achieved, for the very earth on which this kingdom is established is destined for destruction (Matthew 24:35; 2 Pet 3:10,13), moreover, the power of Jesus extends to those people who have not yet been internally renewed and therefore, when Satan is released, they will become victims of his art of deception. Life itself in the shopping center. cannot save a person for eternity unless that person is spiritually regenerated.

II. The doctrine of T.C. had a variety of consequences in the history of Christianity. In the ancient Christ. it was alive in communities and in the early Church, and as a result of persecution, faith in it constantly received new impulses. Christians went to their deaths with the expectation that, having been resurrected, they would sit on the throne as martyrs in the T.Ts. But when, from the time of Constantine (from 313 A.D.), Christ. faith turned into state. religion, this hope began to fade, until eventually every adherent was declared a heretic. Christianity began to attribute this to the Bible. concept to the current period, and consider T.Ts. as the already arrived era of the church. and Priest. stories. Therefore, hope for the future of T.Ts. Church authorities perceived it as an opposition to the doctrine that it already existed in the present. But every time in times of wars and disasters, knowledge about T.Ts. came to life and gave people comfort and hope. Great caution evangelical. churches in their approach to this issue is due to the fact that over the centuries the idea of ​​T.C. has been multifaceted. was used by teachers whose views were very far from truly biblical. Sometimes this idea even completely replaced the expectation of the final Judgment and completion. updates that resp. are the purpose of the whole story. A picture of a golden age in which Christ does not necessarily occupy the center. place, and the main attention is paid to the fulfillment of worldly hopes for better living conditions, the implementation of which people do not see in the present, represents a falsification of the Holy. Scriptures. Obvious misconceptions also include constantly repeated attempts to establish the timing of the onset of TC. As experience shows, one-sided. concentration on expectations, communication. with the immediate future, leads to aggressiveness, fanaticism and arrogance. They are the result of a departure from the sober balance inherent in the Bible.

Theological Encyclopedic Dictionary Elwell Walter

The Millennial Kingdom of Christ on Earth (views of it)

The Millennial Kingdom of Christ on Earth (views of it)

(Millennium, Views of the). This teaching goes back to Rev. 20:1-10, where the author describes how Satan will be bound for a thousand years and cast into the Abyss. After the capture of the devil, Christian martyrs will be resurrected; they will live and reign with Christ for a thousand years. At this time, aspirations for an ideal human society, where peace, freedom, material well-being and the law of justice will reign, should come true. The promises of the v.z. will be fulfilled. prophets who predicted earthly prosperity for the people of God.

Millenarianism (or chiliasm) addresses issues that are often overlooked by other eschatological views. Although most Christian theologians reflect on death, immortality, the end of the world, the Last Judgment, reward for the righteous and punishment for the sinful, they are often limited to the fate of the individual in the earthly and afterlife. Millenarianism, on the contrary, is interested in the future of all humanity living on earth. He tries to present a chronology of future events, just as history studies the events of the past.

Millenarianism existed in both Christian and non-Christian traditions. Anthropologists and sociologists find echoes of chiliasm not only among Western peoples, but they argue about whether they were borrowed from Christian preaching. Most Christian theologians believe that millenarianism has its roots in the Judeo-Christian scriptures, especially Dan and Rev. The ideas, events, symbols and personalities presented in these books have appeared countless times in end-of-the-world teachings. And each time these motives acquire new meaning in the light of modern events.

The main types of millenarianism. For purposes of analysis and interpretation, Christian views of Christ's Millennial Kingdom on earth can be classified as premillennialism, postmillennialism, and amillennialism. These categories include much more than the series of events associated with the return of Christ. The millennium expected by premillennialists is significantly different from the millennium expected by postmillennialists. Premillennialism believes that the Kingdom of Christ will be marked by terrible cataclysms and divine intervention will be even more supernatural than postmillennialists assume. Premillennialism believes that before Christ returns there will be signs - wars, famines, earthquakes, apostasies, the appearance of the Antichrist, the great tribulation - and the gospel will be preached to all nations. These events will culminate in the Second Coming, after which peace and justice will reign, and Christ and his saints will reign over the world. This Kingdom will come suddenly and be established supernaturally, not gradually over time through the conversion of individuals. The Jews will play an important role in the coming age because, according to premillennialism, many of them will be converted and once again actively involved in the work of God. Nature will get rid of the curse that lies on it, even the desert will bring abundant harvests. Christ will restrain evil with his power all this time. Despite the idyllic serenity of the "golden age" depicted here, there will be a final revolt against Christ and His saints. But God will crush evil, the dead non-Christians will be resurrected, and eternal heaven and hell will be created. Many premillennialists taught that within a thousand years, dead believers or martyrs for the faith would be resurrected in new, incorruptible flesh to mingle with the other inhabitants of the earth.

In contrast to premillennialism, postmillennialism emphasizes the current features of the Kingdom of God, which will reach its peak in the future. Postmillennialists believe that the Millennium will come through evangelical preaching and teaching that will bring righteousness, peace, and prosperity. The new age will not be significantly different from the current one and will come when many people turn to Christ. Evil will not disappear completely during the Millennium, but will be reduced to a minimum as the moral and spiritual influence of Christians increases. After the coming of the Kingdom, the Church will gain new significance and will be able to solve many economic, social and educational problems. This period does not necessarily cover a thousand years - the figure may be symbolic. The Millennial Kingdom will end with the Second Coming of Christ, the Resurrection of the Dead and the Last Judgment.

According to the third theory (amillennialism), there are no predictions in the Bible about the Kingdom of Christ on earth, which will be established before the Last Judgment. According to this point of view, the struggle between good and evil will continue until the Second Coming, when the dead are resurrected and the Final Judgment occurs. Amillennialists believe that the Kingdom of God is already present in the world as Christ the Conqueror reigns in his Church through the Word and the Spirit. They believe that the future perfect Kingdom, filled with the glory of God, refers to the new earth and life in paradise. Therefore, they believe that Rev. 20 describes the souls of believers who reign with Christ in heaven.

Origin of millenarianism. The early teachings about the Millennial Kingdom of Christ on earth are permeated with strong apocalyptic sentiments. The future Kingdom of God must be established through a series of dramatic, extraordinary events. This teaching was present throughout the Christian era in some forms of premillennialism. The apocalyptic interpretation is based on the prophecies of Dan and the development of the same motives in Rev. These books speak of God's impending and supernatural intervention in human affairs and the defeat of a seemingly invincible growing evil. Numerology, cross-cutting images, and angelology play an important role in these writings. During the intertestamental period, apocalyptic sentiments were widespread among Jews. Therefore, both the listeners of Jesus and the first Christians were captured by them.

The Book of Revelation was created in the 1st century, during the persecution of Christians. It uses Jewish apocalyptic stories to explain the events of the Christian era. The Son of Man from Dan appears in the image of Christ, numerological formulas are reinterpreted, the dualism of good and evil is embodied in new characters. Despite these changes, the book still contains an apocalyptic prophecy and a living hope that God's direct intervention will change history and lead to the victory of good over evil. This view gave great comfort to believers who were persecuted in the Roman Empire. Hope, expressed in a form that can be called historical premillennialism, appears to have been the most widespread eschatological concept in the first three centuries of the Christian era. It can be seen in the works of Papias, Irenaeus of Lyons, Justin Martyr, Tertullian, Hippolytus, Methodius, Commodianus and Lactantius.

Various forces sought to undermine the dream of the Millennial Kingdom of Christ on earth in the early Church. One of them is the teaching of the radical group of Montanists. Montanists argued that the coming of the Spirit promised by Christ took place in Asia Minor. Another turn of eschatological consciousness is associated with the name of Origen, who taught that the Kingdom of God is in the heart of the believer, and not in the world. As a result, attention shifted from the historical to the spiritual or metaphysical dimension. Finally, the appeal of Emperor Constantine the Great, who declared Christianity the official religion of Byzantium, gave rise to a new interpretation of millenarianism.

Millenarianism in the Middle Ages and the Reformation. When Christianity became the main religion of the Roman Empire, Augustine formulated the amillennial views that dominated Western Christian thought in the Middle Ages. Augustine believed that the Millennial Kingdom of Christ refers to the Church, during which Christ and His saints reign. Augustine interpreted the pictures and images of the Apocalypse allegorically. The fight against evil in the world does not promise quick victory. On the spiritual level, the battle has already been won - God won the victory on the cross. The earthly city, which exists next to the City of God, was given to Satan as his inheritance. But in the end even this small kingdom left to Satan will be wrested from him by a triumphant God.

During the Middle Ages, Augustine's allegorical interpretation was the official teaching of the Church. However, contrary to this official teaching, certain groups, opposing themselves to the official culture, continued to profess early apocalyptic premillennialism. These premillennialists, along with charismatic leaders, were often associated with radical movements and rebellions. For example, in the 11th century. In areas where rapid urban growth and social change were taking place, thousands of people joined the Tanhelm of the Netherlands movement, which caused great concern among the authorities. In the 12th century. Joachim of Flora divided all history into three periods, calling the last one the age of the Holy Spirit. During the Hussite wars of the 15th century. in Bohemia, the Taborites supported resistance to the forces of the Catholic Church, announcing the coming return of Christ, who would establish his Kingdom. These outbreaks of millenarianism continued during the Reformation and were most noticeably expressed in the uprising of the city of Munster in 1534. Jan Matthies stood at the head of the community and proclaimed himself Enoch, who would prepare the way for the Second Coming of Christ and establish new laws, bring prosperity and other reforms to the people . He declared Munster the New Jerusalem and called on all faithful Christians to gather in this city. Many Anabaptists responded to his call, and most of the city's inhabitants were forced to flee or remain in this reign of terror. The situation was so frightening for other European states that Protestants united with Catholics and besieged the city. After a long struggle they captured Munster and suppressed the tide of millenarianism.

Perhaps it was this Muneterian episode that forced the leaders of the Reformation to reconsider and reaffirm Augustinian amillennialism. Each of the three main Protestant denominations - Lutheranism, Calvinism and Anglicanism - received in the 16th century. state support and continued to adhere to the Constantinian approach to theology. Both Luther and Calvin were very prejudiced against the theory of millenarianism. Calvin declared that people who make calculations based on apocalyptic passages of Scripture are “ignorant and deceitful.” The main documents of the Protestant Church (Augsburg Confession, 1, vii; "Thirty-nine Articles", IV; Westminster Confession, ch. 32-33), although faith in the return of Christ is expressed, nothing is said about apocalyptic millenarianism. Nevertheless, the leaders of the Reformation initiated changes that led to the awakening of new interest in premillennialism. These changes include a more literal approach to the interpretation of Holy Scripture, the identification of the papacy with the Antichrist, and an emphasis on the role of biblical prophecy.

Millenarianism in Modern Times. In the 17th century premillennialism of a more scientific type appeared. Two Protestant theologians, I.G. Alsted and I. Mede stand at the origins of this movement. They did not interpret Revelation allegorically, but rather saw in it the promise of the Kingdom of God, which will be established on earth before the Last Judgment. During the Puritan Revolution, the writings of these theologians encouraged and helped believers in their quest to establish the Millennial Kingdom of Christ in England. One of the most extreme groups - the "Fifth Kingdom" - received scandalous fame for its persistent attempts to impose V.-Z. law and reform the government in England. The collapse of the Cromwellian regime and the restoration of the Stuart dynasty compromised premillennialism. However, this doctrine persisted into the 18th century. in the works of I. Newton, I.A. Bengelai J. Priestley.

As millennialism waned in popularity, postmillennialism received increasing attention. Presented initially in the works of Puritan scholars, it received its most famous definition in the writings of the English preacher D. Whitby, who believed that the Kingdom of God was very close and would come thanks to such efforts as had triumphed in the past. Among the many theologians and preachers convinced by Whitby's arguments was J. Edwards. Reflecting on the conditions for the coming of the Kingdom of God, Edwards assigned an important role to America in this process.

In the 19th century premillennialism regained prominence. The violent overthrow of European social and political institutions during the French Revolution contributed to the growth of apocalyptic sentiments. In addition, interest in the fate of Jewry revived in Europe. During this period, premillennialism was supplemented by the idea of ​​dispensationalism. E. Irving, a minister of the Church of Scotland, who had a parish in London, became one of the outstanding interpreters of Holy Scripture. He published numerous works on Bible prophecy and organized special conferences on the interpretation of prophecy, which became a model for other premillennial gatherings in the 19th and 20th centuries. Irving's apocalyptic interpretations found support among the Plymouth Brethren, many of whom began to actively promote dispensationalism and premillennialism.

Probably the leading interpreter of this kind among the Plymouth Brethren was J.N. Darby. He believed that the Second Coming of Christ would consist of two stages: first, a secret rapture, or "abduction" of the saints, which would destroy the Church before the seven-year tribulation devastated the earth, and second, when Christ would appear visibly with his saints after the "great tribulation" "to reign on earth for a thousand years. Darby taught that the Church is a mystery, about which only the apostle could write. Paul, and God’s plan can be understood as a series of periods or models of the world order, in each of which God addressed people in a unique way.

However, in the beginning XIX century most premillennialists did not accept dispensationalism. This direction was supported by D.N. Lord. He published the Theological and Literary Review (1848-61), which published articles of interest to premillennialists. They helped develop a non-dispensationalist method of interpreting prophecy. Lord believed that the historical explanation of Revelation was preferable to the futuristic approach characteristic of dispensationalism. Most American premillennialists were not dispensationalists until the end of the Civil War. Darby's interpretation was accepted through the work of theologians such as G. Moorhouse, a Plymouth Brethren evangelist who convinced many interdenominational Christians to embrace dispensationalism. Darby's eschatology was supported by W. Blackstone, "Harry" Ironside, A.K. Gebelein, L. S. Chafer, S. Scofield. Thanks to Scofield and his writings, dispensationalism became the tenet of many American evangelical Christians. He expressed his eschatological views in a complex system of footnotes in the Scofield Reference Bible, which proved so popular that some 3 million copies were sold within 50 years. This interpretation became known to millions of conservative Protestants through Bible schools and seminars (Bayola, Moody Bible Institute, Dallas Theological Seminary), as well as popular preachers and teachers. The new point of view replaced the old premillennial ideas so much that when in mid. XX century J. Ladd reformulated the historical interpretation; for many Protestants it seemed like a real discovery.

If certain forms of premillennialism competed and sought their supporters in America in the 19th century, then the form of postmillennialism, which equated the United States with the Kingdom of God, gained truly enormous popularity. Many Protestant ministers fueled nationalism by portraying a coming "golden age" as a form of widespread democracy, new technology and other "benefits" of Western civilization. Probably the most complete definition of this civil millenarianism belongs to H. Reid. Ordained in a Boston church, he went to India as a missionary, but was forced to return to the United States due to his wife's illness. In his two-volume work, The Hand of God in History, he tried to prove that God's plan for the Millennial Kingdom of Christ on earth was being realized in America. He believed that geography, politics, education, art and morality all pointed to the coming of the Millennial Kingdom in 19th century America. From here the new era could spread throughout the world. As Psalm 21:28 says, “All the ends of the earth will remember and turn to the Lord, and all the nations of the nations will bow down before You.” For the sake of world evangelization, Reed welcomed imperialism because Anglo-Saxon dominion over other nations ensured the spread of the Gospel. He believed that the universal spread of the English language made it easier to assimilate the gospel preaching. In addition, it can be used to instill Western culture in the local population. Technical discoveries (steam press, engine and steamship) were also given by God to spread enlightenment and Christian preaching to all peoples.

Each time there was a crisis in the United States, there were people who aroused new interest in civic postmillennialism as a means of inspiring and encouraging friends and fellow citizens. The biblical content of these beliefs became increasingly vague as society became more pluralistic. For example, during the Civil War, many might subscribe to Julia Ward Howe's "Republican War Hymn," except that God works through the Northern armed forces to carry out his supreme purpose. President Wilson's crusade to "make the world safe for democracy" plunged the country into World War I. He was inspired by postmillennial ideas that gave American ideals a major role in establishing peace and justice on earth. After the Second World War, there was a renewed interest in civic millenarianism as an alternative to communism and a means of combating internal change, e.g. associated with the movement for women's equality.

In addition to the premillennialists, amillennialists, and postmillennialists, various sects—Shakers, Seventh-day Adventists, Jehovah's Witnesses, and Mormons—believed that their activities were bringing about the Millennium. There are other movements, including Nazis and Marxists; speaking of the Third Reich and a classless society, they preach secular millenarianism.

R. G. Clouse (translated by A. K.) Bibliography: R.G. Clouse, ed. The Meaning of the Millennium: Four Views; E. R. Sandeen, The Roots of Fundamentalism; G. E. Ladd, The Blessed Hope: A. Reese, The Approaching Advent of Christ; N. West, Studies in Eschatology; R. Anderson, The Coming Prince; W. E. Blackstone, Jesus Is Coming; R. Pache, The Return of Jesus Christ; S.C. Ryrie, Dispensationalism Today; J.F. Walvoord, The Millenial Kingdom; L. Boettner, The Millennium; D. Brown, Christ Second Coming; J. M. Kik, An Eschatology of Victory; O.T. Allis Prophecy and the Church; A. A. Hoekema, The Bible and the Future; P. Mauro, The Seventy Weeks and the Great Tribulation; G. Vos, The Pauline Eschatology.

9. The Millennial Kingdom Both of the sects we are considering adhere to chiliastic views. And this delusion gives rise to a number of new distortions of anthropology among them. The most striking of which is the doctrine of the non-simultaneous resurrection of the righteous and sinners. But

The Millennial Kingdom: Allegory or Reality? The epilogue of the “Apocalypse” tells of the coming judgment of God over the kingdom of the Antichrist and his followers, which begins with the pouring out of “the seven bowls of God’s wrath on the earth” (Rev. 16:1). These bowls, like the plagues of Egypt,

2. Millennial Kingdom Christ fulfills his promise and takes His followers - the redeemed of all ages and from all nations - to heaven (John 14:1-3; Matt. 24:30, 31; 1 Thess. 4:16-18). There they reign with Him (Rev. 20:6) and participate in the second stage of the final judgment (verse 4). Apostle Paul

20:4-6 The Millennial Kingdom The kingdom of Christ is described extremely briefly; not a word is said about the conditions of life during these thousand years, it simply speaks about those who will rule there. There is reason to believe, however, that the detailed description of the city of God in 21:9 - 22:5

Millenarianism (Christ's Millennium Reign: 20:4–6) According to Revelation, at the end of time, all who were beheaded for their testimony of Christ and the word of God, and all who did not worship the beast, will be raised to life and reign with Christ for a thousand years. The rest of the dead will be resurrected

Chapter 26: The Millennium and the End of Sin The Millennium is the intervening period between the first and second resurrection, when Christ and His redeemed are in heaven. During this time, judgment is carried out on those who died without repentance for sins. On

26. THE MILLENNIUM AND THE END OF THE TRAGIC STORY OF SIN The Millennium is the intervening period between the first and second resurrections, when Christ and His redeemed saints are in heaven. During that time, judgment is carried out on those who died without

Millennial Kingdom 1 Then I saw an angel descending from heaven. He had the key to the abyss, and in his hand he held a huge chain. 2 He seized the dragon, the ancient serpent, a who is the devil and Satan, bound him for a thousand years b, 3 threw him into the abyss, closed and sealed him so that he

Kingdom of God, Kingdom of Heaven, Kingdom of Christ (Kingdom of Christ, God, Heaven). Terminology "Kingdom of God" is mentioned four times in Matthew (12:28; 19:24; 21:31; 21:43), 14 times in Mark, 32 times in Luke, twice in John (3:3, 5) , six times in Acts, eight times in the epistles of St. Paul, once in Rev.

Chapter XIV. The plans of Christ's enemies against Him, the anointing of Christ in Bethany, the agreement of Judas with the enemies of Christ about the tradition of Christ (1-11). Preparations for the Easter supper (12-16). Easter supper (17-25). Removal of Christ with his disciples to the Mount of Olives. Prediction of the renunciation of St. Petra

CHAPTER XX THE MILLENNIUM KINGDOM This chapter in content is directly adjacent to the previous one as its continuation. At the same time, it also has its own, in its uniqueness in general the most unique theme, found only in Revelation, this is precisely the millennial

Millennial Kingdom 1 Then I saw an angel descending from heaven. He had the key to the abyss, and in his hand he held a huge chain. 2 He seized the dragon, the ancient serpent, who is the devil and Satan, bound him for a thousand years, 3 threw him into the abyss, shut him up and sealed him so that

(Kingdom of Christ, God, Heaven). Terminology.

The "kingdom of God" is mentioned four times in Matthew (12:28; 19:24; 21:31; 21:43), 14 times in Mark, 32 times in Luke, twice in John (3:3, 5), six once in Acts, eight times in the epistles of St. Paul, once in Rev. 12:10. “The kingdom of heaven” appears 33 times in Matthew, once in John (3:5), once in the apocryphal Gospel of the Hebrews (11). We find the word "Kingdom" nine times (eg, Matt. 25:34; Luke 12:32; 22:29; 1 Cor. 15:24; Rev. 1:9); "Thy kingdom" is also found (Mt 6:10; Lk 12:31; 1 Thess 2:12); “The kingdom of their (my) Father” (Matthew 13:43; 26:29); "The Gospel of the Kingdom" (Matthew 4:23; 9:35; 24:14); "the word of the kingdom" (Matthew 13:19); “the kingdom of our father David” (Mark 11:10). The kingdom of the saved is spoken of twice (Rev 1:6; 5:9).

"Kingdom of God" and "Kingdom of Heaven" express the same concept. Among the Jews, the expressions “heaven” and “kingdom of heaven” were often used as synonyms for “deity” (Luke 15:21; Matthew 21:35; Mark 14:61; 1 Mac 3:50; Pirke Avot 1:3). Matthew retains the Semitic version of this idiom, while other evangelists prefer its Greek equivalent. Evidence for the identity of these two expressions can be found in Matthew 19:2324.

The Kingdom of God is also the Kingdom of Christ. Jesus speaks of the Kingdom of the Son of Man (Matthew 13:41; 16:28); “My kingdom” is found in Luke 22:30; John 18:36. See "His kingdom" (Luke 1:33; 2 Tim. 4:1); "Thy kingdom" (Mt 20:31; Lk 23:42; Heb 1:8); "The kingdom of His beloved Son" (Col. 1:13); “His kingdom of heaven” (2 Tim 4:18); “The everlasting kingdom of our Lord and Savior Jesus Christ” (2 Peter 1:11). God bequeathed the Kingdom to Christ (Luke 22:29). When the reign of the Son is completed, he will return the Kingdom to the Father (1 Cor 15:24). This is why it is called the “Kingdom of Christ and God” (Eph 5:5). The earth is called to become “the kingdom of our Lord and of His Christ” (Rev 11:15). There is no contradiction between “the power and kingdom of our God and the authority of His Christ” (Rev 12:10).

Secular usage. Basileia can mean, firstly, royal power and, secondly, the possession over which this power extends.

Abstract meaning. In Luke 19:12, a certain man of high birth went to a distant country to receive for himself a “kingdom”, i.e. royal powers. Rev. 17:12 speaks of ten kings who have not yet received the kingdom, but who “will take power as kings” for one hour. These kings will give up their “kingdom”, i.e. authority to the beast (Rev 17:17). The harlot is a great city having a “kingdom”, i.e. reigning over the kings of the earth (Rev 17:18).

Specific meaning. This is a kingdom and possession, over which royal power extends. We find this meaning in Matthew 4:8 = Luke 4:5; Matthew 24:7; Mark 6:23; Rev 16:10.

The kingdom is the dominion of God. The kingdom of God means, first of all, the reign of God, His royal powers.

Use in the OT. Heb. the word malekUt, like the Greek. basileia carries an abstract rather than a concrete meaning. The reign of a particular king is often referred to as “in such and such a year of his reign” (malekUt, 1 Chr. 26:31; Dan 1:1). The establishment of Solomon's reign (1 Samuel 2:12) meant the consolidation of his dominance. When David takes over the kingdom (malekUt) of Saul (1 Chronicles 12:23), it means that he assumes royal powers. The abstract nature of this expression is obvious where it is adjacent to such abstract concepts as power, dominion, strength, glory (Dan 2:37; 4:34; 7:14).

When malekdt is used of God, it almost always refers to the authority or dominion of the King of Heaven (see Ps 21:28; 102:19; 144:11,13; Obd 21; Dan 6:26).

In NZ. The Kingdom of God is the divine authority and dominion given by the Father to the Son (Luke 22:29). Christ will exercise this dominion until all who oppose God submit to Him. When He “puts all enemies under His feet,” He will return the Kingdom of His messianic power to the Father (1 Cor 15:2428). The kingdom (as power) now exercised by men in opposition to God will become the kingdom of our Lord and His Christ (Rev. 11:15), and “He will reign forever and ever.” In Rev. 12:10, "the kingdom of God" is used in conjunction with such words and expressions as "salvation," "power," and "the authority of His Christ."

In the gospels "Kingdom" is clearly used in this abstract sense. In Luke 1:33, the eternal kingdom of Christ means His reign. When Jesus said that His kingdom is not of this world (John 18:36), He did not mean “His dominion,” but He meant to say that He did not inherit His power from earthly rulers, but from God, and will rule not according to earthly laws, but in accordance with God’s providence. That Kingdom which people must receive as children (Mk 10:15; Mt 19:14; Lk 18:17), which they must seek (Mt 6:33; Lk 12:31), which Christ promises the disciples (Luke 22:29) this is the sovereignty of God.

Soteriological aspect. The purpose of God's government is to save mankind and free them from the power of evil. 1 Cor 15:2328 makes this very clear. The reign of Christ means victory over all hostile forces, the last of which is death. The Kingdom of God is the reign of God in Christ, crushing everything that is hostile to divine authority.

The NT points to a hostile kingdom rising up against the Kingdom of God. The "kingdom of the world" is opposed to the kingdom of God and must be defeated. The kingdoms of the world are under the control of Satan (Matthew 4:8; Luke 4:5). Matthew 12:26 and Luke 11:18 speak of the kingdom of Satan, whose power over people is expressed through their possession by demons. This world (or this age) is opposed to the works of the Kingdom of God; the cares of this age choke the word of the kingdom (Matthew 13:22). This opposition between the two kingdoms is summarized in 2 Cor 4:4. Satan is called here the god of this age, who exercises his power over people by blinding their minds and keeping them in the darkness of ignorance. This statement must be contrasted with another: God remains the King of the ages (1 Tim. 1:17; Rev. 15:3).

The Kingdom of God is the redemptive reign of God in Christ, defeating Satan and the forces of evil and freeing people from the power of evil. It brings people “righteousness and peace and joy in the Holy Spirit” (Rom. 14:17). To enter the Kingdom of Christ means to be freed from the power of darkness (Col. 1:13) and to receive a new birth (John 3:3,5).

"Dynamism" of the Kingdom. The kingdom is not an abstract concept; The kingdom is coming. This is the power of God actively invading the kingdom of Satan. The coming of the Kingdom, as preached by John the Baptist, was supposed to mean that God would come to this world to baptize people with the Holy Spirit and fire (Matthew 3:1112). God will reveal His sovereignty in Christ, bringing about salvation and judgment through Him.

The kingdom comes at the end of time. John expected redemption and judgment to occur simultaneously, as one act of God. Jesus shared the present and future coming of the Kingdom. We are talking about the second (eschatological) coming of the Kingdom at the end of time. The prayer commanded by Jesus contains the words: “Thy kingdom come” (Matthew 6:10). When the Son of Man comes the second time, he will sit on the throne of glory. Then sinners will go into eternal punishment, and the righteous will inherit the Kingdom (Matthew 6:10). This same division at the end of time is spoken of in Matthew 13:3643. The eschatological coming of the Kingdom will mean “rebirth” (Greek palingenesia, Matthew 25:3146), renewal and transformation of all material things.

The kingdom came into history. Jesus taught that the Kingdom coming in glory at the end of time had already come into history in Himself, in His ministry. The redemptive reign of God entered the kingdom of Satan to free people from the power of evil. By casting out demons, Jesus affirmed the presence and power of the Kingdom (Matthew 12:28). Although the final overthrow of Satan will occur with the second, glorious coming of the Son of Man, Satan has already been defeated by Christ. The Mighty (Satan) is bound by the Mighty (Christ), and now people face final deliverance from evil (Matthew 12:29). When the disciples, in their ministry, cast out demons in the name and power of Christ, it meant that they were overthrowing the power of Satan (Luke 10:18). Thus, Christ could say that the Kingdom of God is present among people (Luke 17:21). In the messianic ministry of Christ predicted in Isaiah 35:56, the Kingdom reveals its power (Matt 11:12; Greek biazetai here is most likely in the medial voice).

The kingdom is supernatural. As a living manifestation of God's sovereignty, the Kingdom is supernatural. It is the action of God. Only a supernatural act of God can destroy Satan, defeat death (1 Cor 15:26), raise the dead and make them incorruptible so that they can inherit the blessings of the Kingdom (1 Cor 15:50ff.) and transform the entire world order (Matt 19:28 ). The same supernatural power of God entered the kingdom of Satan to free people from the satanic darkness that enslaved them. The parable of the seed sprouting and growing on its own confirms this truth (Mark 4:2629). The earth produces fruit by itself. People can sow seed by preaching the Kingdom (Matt 10:7; Luke 10:9; Acts 8:12; 28:23, 31); they can speak and “certify” about the Kingdom (Acts 19:8), but they cannot build it, that is the work of God. People can receive the Kingdom of God (Mark 10:15; Luke 18:17), but nowhere does it say that they can establish it. People may reject the Kingdom, refuse to accept it, or refuse to enter it (Matt. 22:13), but they cannot destroy it. They can expect him (Luke 23:51), pray for his coming (Matt 6:10), seek him (Matt 6:33), but they cannot bring him. The kingdom refers entirely to the activity of God, although it is accomplished in and through man. People can do something to bring the Kingdom closer (Matt. 19:12; Luke 18:29), work for it (Col. 4:11), suffer for it (2 Thess. 1:5), but they cannot influence the Kingdom itself. They can inherit it (Mt 25:34; 1 Cor 6:910; 15:50), but cannot pass it on to others.

The Secret of the Kingdom. The presence of the Kingdom in history is a mystery (Mark 4:11). This is the divine plan, which remains hidden from man for centuries, but is revealed in the end (Rom. 16:2526). The OT is permeated with the expectation of the Kingdom of God, when God's glory will spread throughout the entire earth. Dan 2 speaks of four earthly kingdoms, after which will come the Kingdom of God.

The mystery of the Kingdom is as follows: before the eschatological completion, before the overthrow of Satan, before the coming of the new age, the Kingdom of God enters in spirit into this age and invades the kingdom of Satan in order to bring people in advance the grace-filled gifts of forgiveness (Mark 2:5), life (John 3 :3) and righteousness (Mt 5:20; Rom 14:16), belonging to the age to come. The righteousness of the Kingdom is an internal, perfect righteousness (Matthew 5:22,48), which can only be realized when sent by God.

This new revelation is expressed in parables, which are found in Matthew 13. While telling a story from our daily experience, a parable at the same time illustrates a fundamental truth; Unlike allegory, the details are not important here. The Kingdom of God has come into the world, but this is not the kind of power that demands that everyone kneel before it. Rather, it can be compared to grain, which may or may not sprout depending on where it falls on the ground (Matthew 13:38). The kingdom has come, but the existing order of things has not yet been destroyed; The sons of the kingdom and the sons of the evil one will grow on the earth side by side until the harvest (Matthew 13:2430,3643). Indeed, the Kingdom of God came to people not as a new, higher order, but like a mustard seed from a well-known parable. However, its importance cannot be understated. This same Kingdom will one day become a mighty tree (Matthew 13:3132). The Kingdom is present in the world almost indistinguishably, like leaven put into dough. However, then it will fill the earth, just as rising dough fills the entire vessel. The idea of ​​slow growth or maturation is not that important in these two parables. The Lord does not talk about this anywhere else. In Holy Scripture, natural growth can indicate supernatural growth (1 Cor 15:3637).

That the Kingdom of God came not in glory, but in humiliation, was a completely new and stunning revelation. However, Christ says that people should not be deceived. Although the Kingdom is now revealed in humiliation, the One who brought it is condemned to death as a criminal, it does not cease to be the Kingdom of God, and for it, as for a hidden treasure or a pearl of great price, it is worth paying any price (Matt. 13:4446). The operation of the Kingdom in this world activates not only the forces of good, but also the forces of evil, but this should not confuse us. It is in this Kingdom of God that the final eschatological separation of good and evil must take place on the final Day of Judgment (Matthew 13:4750).

The Kingdom as the sphere of action of God's redemptive grace. Any kingdom implies that there is a certain area over which its power extends. In relation to the Kingdom of God, we can talk about the sphere of action of God’s gracious power. Here we must distinguish between the present Kingdom and the future Kingdom.

Kingdom of the future. God calls people to enter His kingdom and glory (1 Thessalonians 2:12). In this age, the sons of the kingdom must endure tribulation and suffering (2 Thessalonians 1:5; Acts 14:15), but God will deliver them from all evil and save them for his heavenly kingdom (2 Timothy 4:18). It takes a lot of effort to earn entry into Christ's kingdom (2 Pet. 1:11). Ap. Paul often speaks of the Kingdom as an inheritance (1 Corb: 910; 15:50; Gal 5:21; Eph 5:5).

In the gospels, eschatological salvation is described as entry into the Kingdom of God (Mk 9:47; 10:24), into the age to come (Mk 10:30), into eternal life (Mk 9:45; 10:17,30; Mt 25:46 ). These three expressions mean the same thing. The establishment of the Kingdom is associated with the coming of the Son of Man in glory. Satan will be defeated (Matt. 25:41), and the dead will be raised incorruptible (1 Cor. 15:4550) and beyond the power of death (Lk. 20:3536) to inherit the Kingdom of God (1 Cor. 15:50; Matt. 25:34). Before his death, Christ promised the disciples a new union in his Kingdom (Matt. 26:29), where they would again be close to Him and would be able to share His authority with Him (Luke 22:2930).

There are different opinions regarding the stages of establishing the Kingdom. In the gospels, this establishment is associated with one event, the Second Coming of Christ, which will bring resurrection to the righteous (Luke 20:3436) and punishment to sinners (Matthew 25:3146). Revelation gives a more complete picture. Upon Christ's return to earth, Satan will be bound and cast into the abyss, the first resurrection will take place, and the resurrected saints will reign with Christ for a thousand years (Rev 20:15). In the thousand-year reign of Christ and His saints what is said in Rev. 5:10 will be fulfilled; 1 Cor 6:2; Matthew 19:28; Luke 22:30. Only at the end of this millennium will Satan be cast into the lake of fire (Rev 20:10) and death will be finally cast out (Rev 20:14).

According to one interpretation, this description is understood realistically, on the basis of which two future stages are distinguished in the fulfillment of God's plan of salvation, corresponding to the beginning and end of the millennium. This view, which agrees that the Second Coming of Christ precedes his thousand-year reign, is called premillennialism. Premillennialism views the eschatological expectations contained in the gospels from the perspective of general biblical revelation. Daniel 2 says nothing about the church age; the gospels do not mention a thousand-year reign; only Revelation gives a complete picture of the eschatological accomplishment.

Another view is that the fulfillment will occur in one stage and that the coming of Christ will mark the beginning of a new age. Victory over Satan is consistent with what is said in Matthew 12:29; the “first” resurrection will not be physical, but spiritual (John 5:25; Rom 6:5); and the reign of Christ and His saints is an already existing spiritual reality (Rev 3:21; Heb 1:3; Eph 2:56). This interpretation is called amillennialism because it denies the thousand-year reign of Christ after His Second Coming. The millennium symbolically designates the entire period of the reign of Christ, which has already begun, carried out through His Church.

It is often forgotten, however, that both of these views support one final establishment of the Kingdom of God in the next age. The dispute is only about the stages of fulfilling God's plan, and not about it itself.

The kingdom is real. Since the living power of God entered this age of evil, it has already created that spiritual Kingdom in which God’s grace operates. Believers have already been delivered from the power of darkness and brought into the kingdom of Christ (Col. 1:13). He himself says that since the days of John the Baptist the Kingdom of God has been preached and everyone is entering into it by force (Luke 16:16). The least in this new life is greater than the greatest in the former life (Matthew 11:11), since he has been granted great blessings that were not yet known to John. Other sayings about entering the present Kingdom of blessing in Matthew 21:31;23:13.

The inextricable connection between the present and future aspects of the Kingdom is affirmed in Mark 10:15. The Kingdom has already entered this world, and its great benefits have been revealed to people in Christ. He who accepts this Kingdom with complete trust, like children, will enter the future eschatological Kingdom of life.

Kingdom and Church. The Kingdom is not the Church. The apostles preached the kingdom of God (Acts 8:12; 19:8; 28:23); It is impossible to replace "Kingdom" with "Church" in these passages. However, there is an inextricable connection between them. The Church is a community of people who have accepted the Kingdom promised by Christ, submitted to His law and entered into His grace. The kingdom was offered to the Israelites (Matthew 10:56), who, by virtue of the previous covenant with the Lord, were “sons of the Kingdom” (Matthew 8:12), its natural heirs. However, the offer of the Kingdom was addressed to the individual (Mk 3:3135; Mt 10:3537) rather than to a race or nation. Because Israel rejected the Kingdom, it was taken away and given to another nation of the Church.

Thus, we can say that the Kingdom of God creates the Church. God's redemptive reign produces a new people who receive the blessings of God's kingdom. The authority of God was also manifested in the condemnation of Israel. Individually, the Kingdom means salvation or damnation; historically, the power of the Kingdom contributes to the creation of the Church and the destruction of Israel (Matt. 23:3738). This is probably how Mark 9:1 should be understood. The Kingdom of God demonstrated its power already during the lifetime of the apostles in the historical condemnation of Jerusalem and in the creation of a new people of the Church. Ap. Paul predicted the rejection of Israel and the salvation of the Gentiles (1 Thessalonians 2:16; Acts 28:2628). However, Israel is not rejected forever. After God comes to the Gentiles, Israel will be grafted back into the people of God. “All Israel will be saved” (Rom 11:2426), will receive the Kingdom of God and receive its great benefits (see Matt 23:39; Acts 3:1920).

The Kingdom also reveals itself through the Church. The apostles preached the Kingdom of God and showed signs of the Kingdom (Matt. 10:78; Luke 10:9,17). The power of the Kingdom worked in and through them. Christ said that he would give the Church the keys to the Kingdom of Heaven and the power to “bind” and “lose” (Matthew 16:1819). The meaning of the word "keys" is illustrated in Luke 11:52. The legalists took for themselves the key of knowledge, that is, the correct interpretation of the OT. The key to understanding God's providence was once entrusted to Israel; but the lawyers so distorted the prophecies sent to them (Rom. 3:2) that when the Messiah came with a new revelation of the Kingdom of God, they themselves did not enter into it and prevented others from entering. These keys, together with the grace of the Kingdom, are transferred to the new people of God, which, preaching the gospel of the Kingdom, will contribute to the liberation of man from sin. In fact, the apostles already used these keys and exercised this power, bringing the gift of peace to people or pronouncing God's judgment on them (Matthew 10:1315). The kingdom is God in action. It came into the world in Christ and operates in the world through the Church. When the Gospel of the Kingdom has been preached by the Church throughout the entire world, as a witness to all nations, Christ will return (Matthew 24:14) and bring the Kingdom with Him in glory.

G.E. I_ADD(nep. T.V.) Bibliography: G. Dalman, The Words of Jesus; G. Vos, The Teaching of Jesus Concerning the Kingdom of God and the Church; W. G. Kiimmel, Promise and Fulfillment; R.H. Fuller, The Mission and Achievement of Jesus; A.M. Hunter, Introducing New Testament Theology; K. L. Schmidt et al" TDNT, I, 564 ff.; B. Klappert, NIDNTT, II, 373 ff.; A. Robertson, Regnum Dei; R. Otto, The Kingdom of God and the Son of Man; H. Ridderbos, The Coming of the Kingdom; G. Lundstrom, The Kingdom of God in the Teaching of Jesus; G. E. Ladd, Crucial Questions About the Kingdom of God and Jesus and the Kingdom; R. Hiers, The Kingdom of God in the Synoptic Tradition.

Excellent definition

Incomplete definition ↓

Millennium Kingdom
By work prot. Sergius Bulgakov

Millennium Kingdom

The millennium is the term not only for the imprisonment of Satan, but also for the simultaneous onset and duration of the earthly reign of Christ and those who “came to life” with Christ in the first resurrection. In relation to Satan, it means liberation of the spiritual atmosphere from his oppressive, corrupting and tempting influence in the world. But this liberation of the world from Satan, although temporary, is accompanied by another spiritual event, namely the first resurrection and the onset of the thousand-year reign of Christ, only after which the last amazing events in the life of this world take place. In the very idea of ​​the earthly kingdom of Christ on earth they see the secret influence of Judaism, and this, of course, cannot be denied. However, this “influence should be understood not in the pejorative sense that is generally given to it in religious-historical research, i.e., as some kind of spiritual infection, the invasion of alien and extraneous elements, but as a continuing religious revelation, the beginning of which belongs to Old Testament church, although here it, of course, did not reach fullness and purity.The idea that on earth in the life of the chosen people of Israel, and through their mediation throughout the world, the Kingdom of God would be revealed, with different shades was characteristic of the great and minor prophets , especially the era of captivity, as well as the post-exilic period - for some: Jeremiah, Deutero-Isaiah, Malachi - in a more universalistic understanding, for others: Ezekiel, Haggai, Zechariah, Joel - in a more particularistic sense. Then this general thought goes into apocryphal writing of the apocalypses and becomes the common property of Jewish self-consciousness around A.D. It should be noted that the duration of this earthly Kingdom of God is not limited or determined by a period, but rather is depicted as having no end to itself in time. But apocalypticism here does not directly and clearly transform into eschatology, but merges with it rather. This is usually associated with the idea of ​​​​the majestic restoration of Jerusalem and its temple (the second half of the book of Ezekiel is entirely devoted to this: Ezek. 11-47). In any case, it seems very difficult and conjectural to determine how the duration of this period was understood in rabbinic writing: there are great differences here. Obviously, this was a premonition “like a mirror in fortune telling” of the revelation of the New Testament. (For more information, see the special excursion).

This vision of the spiritual world, which includes the deposition and chaining of Satan, is followed by another vision, this time from the realm of the afterlife. It is preceded, like the previous one, by the same “and saw” (and “and” here clearly means sequence and is equivalent to “after”). “And I saw thrones and them sitting on them, to whom judgment had been given, and the souls of those who had been beheaded for the testimony of Jesus and for the word of God, who had not worshiped the beast nor his image, nor received his mark on their foreheads. They came to life.” Rev. 20 :4 . From this “the souls of the beheaded” and “revived” it is clear that this whole vision refers to the dead, and they are divided into two categories: on the one hand, those sitting on thrones, to whom it will be given to judge, and on the other, the souls of the beheaded. Both categories are connected to each other by a simple “and” (which gives another example of the entire apocalyptic ambiguity of this union. We would interpret in this case this “and” in the sense of: in particular, in that number, including and under. The first category has a more general meaning and includes the second as part. "Those who sat on the throne" is obviously consonant with Daniel 7:9,22 ("thrones were delivered") and Daniel 7:26 ("then the judges will sit"). In the New Testament this is paralleled by Matthew 19:28 (“you also will sit on twelve thrones, judging the twelve tribes of Israel”), as well as 1 Cor.6:2 ff. ("the saints will judge the world... by you the world will be judged... we will judge the angels"). However, of these New Testament texts, the first refers only to the apostles, while the second has a general eschatological meaning that goes far beyond the preliminary judgment, even earthly, which is discussed here in Revelation. Therefore, we have to admit that Revelation 20:4 contains features that were not the subject of New Testament revelation... They relate to the participation of deceased saints in the destinies of the history of the world, which in Revelation and in general is revealed more widely than in other books of the New Testament. The idea of ​​judgment given to “those who sit on thrones,” in the general context, does not mean here the participation of “those who have come to life” in the final judgment. “κρίμα εδόθη” - “judgment was given” in this case refers not so much to the court as to the judgment or reasoning that is characteristic of people regarding people. This is the internal, immanent judgment of history, which takes place in the consciousness of the human race itself in the person of its holy chosen ones. It obviously also relates to their upcoming reign with Christ, and, consequently, to the completion of history and in it the entire human endeavor, to a preliminary summing up of its results. One can express it this way: this judgment is deliberative, but is not the verdict that nevertheless belongs to the Father, but is entrusted to the Son by Him, as is testified in John’s Gospel, by virtue of His humanity in God-manhood, John 5: 27: "The Father gave Him authority to execute judgment, because He is the Son of Man."

So, about all these souls it is said that they “came to life and reigned with Christ for a thousand years. But the rest of those who died did not live again until the thousand years were completed. This is the first resurrection” (Rev. 20:4). This sets them apart from all the “other” humanity. It is absolutely clear that “they came to life” - εζησαν - does not mean resurrection in the body, which is going to happen for everyone at the end of this age. They came to life souls- as incorporeal, being separated from the body, and this “first resurrection” does not return their corporeality to them. Souls are understood here in their relation to bodies as it is given in their mortal separation, which separates the body from the soul inspired by the spirit. This last connection of the soul with the spirit is inseparable in death, which is why the spirit and soul are united here and are encompassed by the concept of “soul” as a single whole, although not simple, but complex, so to speak, dual. The body, as can be concluded from this text, remains dead and still inaccessible to the spirit. What then could be the change in souls, which is expressed in the fact that they “come to life”? “Soul” - and in the precise understanding of soul and spirit in their inseparability - is immortal, therefore it remains alive even in the afterlife. Both the Old and New Testaments sufficiently testify to this. However, this life of the soul outside the body is obviously flawed, and in addition, it can differ according to its afterlife destiny. Exactly at Revelation In this regard, there are very special, deliberate evidence of the afterlife, immortality, not as a state of fainting, but also ongoing in its meaningfulness of life, with participation even in the earthly destinies of humanity, as is clear from a number of relevant texts (see above). "Ozhili" must therefore be understood in the general context of the entire teaching Revelations about the afterlife. It is never, in any of its states, complete death, but at most only a swoon of life, from which souls awaken in varying degrees, according to the state of each. And therefore "first resurrection" means the greatest degree of life of the dead and their participation in the life of the living. This fullness is active, energetic, it is defined as participation in the earthly reign with Christ, and this obviously means their earthly service and action. How it is expressed and how it is accomplished is not revealed to us; this is the secret of the future, which generally does not lend itself to premature disclosure and remains inaccessible to us or does not need such disclosure. Of course, one general question remains here, which in similar cases arose before us above: will this event - the first resurrection of the saints - be known to those who are on earth? We obviously cannot give a confident answer to this question due to the lack of revelation data and corresponding human experience. However, a number of leading reflections incline us to a positive answer regarding that special, exceptional image of the “communio sanctorum”, which is the “first resurrection”. If in the experience of the Church regarding the life of the saints we recognize the tangible closeness to us of the afterlife, all the more so is it manifested here in the spiritual transparency of the world, in which - let us not forget - the poisonous breath of Satan is absent, and at the same time the approach of Christ with His “revived” saints has taken place . This means a completely new era in the life of the Church, to the extent that death is partially overcome here. That's why it's called the "first resurrection." Between the mortal life of this world and the future age of resurrection, a certain intermediate state finds a place for itself, in which earthly life is united - at least for the elect - with the afterlife, so that on the basis of this state a certain new life arises, now unknown to us. Judging by the fact that it occurs after the overthrow of Satan, this very possibility is connected with the beneficial consequences for the world that accompany it. The action of Satan in the world hitherto obviously prevented this connection and established the boundary between both worlds, the earthly and the afterlife. The intermediate state of the first resurrection obviously differs from the general one, therefore, second resurrection. The last expression does not appear directly in Revelation, but it is assumed through a parallel expression: “second death,” while the “First” resurrection is absent in other New Testament books. This expression is the exclusive property Revelations together with its other features. This, of course, should not detract from the prophetic power and authenticity of this insight, since it is contained in one of the last, concluding chapters of the last New Testament book, nor from all its significance. It cannot be passed in silence and unnoticed or lost in some kind of confused muttering, but must be accepted in all its strength and dogmatic content with inclusion in the general system of Christian doctrine.

It is noteworthy that in the Gospel of St. John the Theologian we also encounter a distinction between resurrection and revival. It is in the 5th chapter that we read in the Lord’s speech about the resurrection: “just as the Father raises up (more precisely, it should be said here: he awakens (εγείρει) and gives life (ζωοποιει), so the Son gives life to whomever He will" (John 5:21), - therefore, we are not talking here about the general resurrection, but about revival. Further, the same thought about these few chosen ones continues like this: “Truly, truly, I say to you, the time is coming and has already come (ερχεται ωρα και νυν εστιν) when the dead will hear the voice of the Son of God, and having heard they will live (ζήσουσιν) (John 5:25).Here again we are not talking about resurrection in the full sense, but about revival, as in Revelation. The time has already come for him with the coming of Christ into the world. And further this same thought develops as follows: “the time is coming when all who are in the graves will hear the voice of the Son of God, and they who have done good will come out into the resurrection of life, and those who have done evil into the resurrection of judgment” (John 5:29). Isn’t it said here again about the “first resurrection” or the revival of the elect, and then, along with this, about the subsequent general resurrection, which, however, begins even now, before the general resurrection in bodies. (Apostle Paul teaches more about the latter in 1 Cor. 15). All this gives a more complex idea of ​​the resurrection, first as a revival, and then as a bodily uprising. In this regard, a more complex idea is given about the court. Because if, by Revelation", the dead are judged as if before the general judgment on the resurrection at some kind of preliminary spiritual court, then John 5:27 speaks of the judgment given by the Father to the Son, and in connection with this, as if only about the spiritual revival of all the dead, " those who are in the tombs,” who “will come forth” (εκπορεύσονται) into the resurrection of life and condemnation. One can ask oneself whether this latter is identical with the resurrection and the general judgment (Matthew 25), or whether it is, in relation to that, still beyond the grave, preliminary, just like the judgment. Therefore, one can also ask whether the picture of judgment (Matthew 25) is also some kind of schematic and reverse generalization in general of that division and distinction that occurs both in the afterlife and after the resurrection, if only we understand it in all its complexity context of revelations about the resurrection and judgment. Apparently, it is the latter that corresponds to the essence of the matter. To this we must add another testimony of the same John the Theologian in his Gospel, again in the same speech of the Lord about the resurrection. The Lord says here: “Truly, truly, I say to you, he who hears My word and believes in Him who sent Me has eternal life.” and doesn’t come to court, but passed from death into life" (John 5:24). Here it is directly said that the judgment is not universal for everyone, because there are those who are completely freed from it, for whom eternal life immediately begins ("passed on" μεταβέβηκεν, i.e., new life beyond the grave. And this also confirms the general idea that the image of the judgment in Matthew 25 cannot be considered as exhaustive. supply an expression of the truth that humanity in general - πάντα τα εθνη - all peoples, even without differences of faith, will be tested by the judgment of their conscience, immanent, regarding the “second” commandment of love for one’s neighbor, and will overcome their sins against this commandment, which is why the Judge is called here "Son of Man". And “eternity” - equally for eternal life and for “eternal torment” - refers to the spiritual state of those who have seen themselves in Christ, those who are worthy and those who are unworthy. In general, Matthew 25 about the Last Judgment should be included in the general context of all related prophetic texts, and not singled out as the main and exhaustive one, and therefore subject to, so to speak, literal understanding. The latter, however, due to the allegorism of speech, is impossible. In connection with this, the doctrine of the “first” resurrection, which, obviously, must be followed by the “second” in bodies, must also be understood. It first of all requires dogmatic understanding without an evasive desire to pass by it, making the excuse that “this must be understood spiritually,” as if the spirituality of interpretation necessarily means the actual annulment of the text. The "First Resurrection" naturally remains secret earlier than its onset, but this secret has to be revealed in due time as a certain new reality and a new revelation, which otherwise would not have been given in prophecy. Moreover, this first the resurrection should be understood not as some accident, a detail that might not have happened, but as a necessary step on the path to the universal, second resurrection. The latter, according to the meaning of the prophecy, could not have happened without passing the first, although this connection between them now remains hidden for us, however, like everything in general related to the resurrection and life of the future age, including here the age before the future, the “millennial” . This is the first, and in this sense, preceding the resurrection according to the text Revelations is inextricably linked with the participation of the “lived” in reigning with Christ for a thousand years. Just as the general resurrection is preceded by the first resurrection, so the advent of the Kingdom of Christ in the world is preceded by the thousand-year reign of the saints on earth. And this latter, insofar as it is connected with the first resurrection, thereby also acquires a certain intermediate, afterlife-earthly character. So it is with the ap. Paul (1 Cor. 15:22-25), the reign of Christ in the world takes place in a certain sequence and, so to speak, gradually, even with a hint that can be associated with the doctrine of the first resurrection: “as in Adam all die, so in Christ all will come to life, each in his own order: first Christ, then those of Christ at His coming, and then the end, when He will deliver the Kingdom to God and the Father, when He will abolish all rule and all authority and power, for He must reign until He has brought all enemies under Your feet." All Revelation dedicated to depicting this reign of Christ in the world, for which, however, the last the final act will be the thousand-year kingdom of the saints with Christ, their blessed destiny. They are blessed in the special (sixth) makarism of Revelation: “blessed and holy is he who has part in the first resurrection: the second death has no power over him, but they will be priests of God and Christ and will reign with Him for a thousand years” (Rev. 20:6 ). Participation in the first resurrection is expressed primarily in the fact that the “second death” has no power over them. This introduces a new dogmatic concept, also characteristic only Revelation: this is the second death. We will dwell on it in full below (Rev. 20:14), in this context, when applied to the saints, it obviously means here the special, profound power of immortal life, which will manifest itself in them before the bodily resurrection, and it protects them from the deadening breath of death. Further it is said about them that they “will be priests of God and Christ,” ιερεις του θεου και του Χριστου. This And(God and Christ) in this case can be equally understood both in the sense of identification: God-Christ, and in the sense of distinction: God the Father and Christ (cf. Rev. 1:6: “To Christ, who made us kings and priests to God and to His Father, be glory and dominion forever and ever. Amen"). In the first sense, Christ is defined as the Son of God, the Second Person of the Holy Trinity, the Divine Hypostasis, God; in the second sense, as the God-man, the Son of God, who descended from heaven, became incarnate and became human, a single Hypostasis in the union of two natures, Divine and human. The “priesthood” of the saints should obviously be understood here not hierarchically, in the sense of sacred dignity, but in that general sense of anointing with the Holy Spirit, which is characteristic of all Christianity, as spoken of by Joel in his words applied by the apostle. Peter in his speech at Pentecost (Acts 2:17 - Joel 2:28-30). If we look for a sacramental expression of this thought, then it can be associated with the dual unity of baptism and confirmation, which in a certain sense is the sacrament of the universal royal priesthood. The latter is expressively evidenced by the apostle. Peter, addressing all believers, without distinction of gender or even age: “you are a generation of God, a royal priesthood, a holy nation, a special people” (1 Peter 2:9). There is no reason to think that Revelation the naming of priests of God and Christ would refer only to the hierarchical priesthood, and so that the number of participants in the first resurrection would be limited to them alone. There are no guidelines for this. On the contrary, it undoubtedly includes everyone worthy of it. The only feature especially highlighted here is martyrdom, confession ("those who were beheaded for the testimony of Christ" and further Rev. 20:4), and this has no direct relation to the hierarchical priesthood. Therefore, all those who are sanctified in Christ and awarded from Him, so to speak, reciprocal sanctification, as if spiritual ordination, are called priests here. The royal priesthood is given here everyone participants of the first resurrection. This universal priesthood does not deny or even belittle the hierarchical priesthood in its own meaning, but it, being as if independent from the latter, limits it to that extent and places alongside it another, universal priesthood, which has power in the Kingdom of God in the life of the next century. Here it refers only to the participants in the first resurrection in the thousand-year Kingdom of Christ, but in the general resurrection it extends to the ages of ages. The apostolic revelation is applicable here: “He must reign until he has put all enemies under his feet... when he has put all things in subjection to him, then the Son himself will be subject to him who put all things under him, so that God may be all in all” (1 Cor. 15:25-28). This universal “conquering” through sanctification will be the royal power of the universal priesthood, through which God will be “all in all.” In this universal priesthood, it is as if the hierarchical priesthood is dissolved, which has its power for the earthly ways of building the Church, but in the coming Kingdom of God it will become like the Old Testament priesthood, since it was abolished in the New Testament. This will be the fulfillment of the prophecy of Joel, in the words of the apostle. Peter expressed the power of Pentecost, which had to be revealed throughout the entire earthly history of the New Testament Church. However, it will end only in the Kingdom of Christ, starting with the first resurrection, in the general resurrection, and after it forever and ever.

So, the participants in the first resurrection are promised to be priests of God and Christ. But this priesthood - not hierarchical, but universal - is inseparably associated with universal prophecy (which is spoken of by the prophet Joel and in the speech of the Apostle Peter: “And your sons and your daughters will prophesy, and your elders will dream dreams. And I will pour out My Spirit on My servants and on My handmaids, and they will prophesy." The sons of the Kingdom of God, together with the gifts of prophetic and priestly ministry and inseparably with them, will take part in the royal ministry of Christ, on the paths of His accession: “they will reign with Him for a thousand years” and should be understood in this sense. The content of the 20th chapter still refers to the state of the world when Christ, although he reigns in it, is not yet completely, as evidenced by the new liberation of Satan along with the rebellion of the peoples - Gog and Magog - against Christ (Rev. 20 :7,8). Thus, the expression: “they will reign” (Rev. 20:6) does not mean “they will already become kings,” but they will still reign with Him. They are credited with some active participation in this reign with Christ. What this reign may consist of and how it will be expressed is also the mystery of the future. We cannot help but note, however, that this accession will not be accompanied by war, which has temporarily - precisely for a thousand years - already passed, and Satan - also temporarily - has been weakened. (Here comes to mind the prophecy of Isaiah and others about the triumph of peace on earth). Consequently, enthronement with Christ presupposes not only efforts to combat evil, but also the triumph of good. It's there positive the construction of the Kingdom of Christ on earth, which prepares the reign of Christ at His Second Coming. Thus, here is contained a highly important dogmatic thought about the Divine-Human synergy in application to the final destinies of the world and the accession of Christ, according to the manifestation of two wills and energies, Divine and human. This enthronement is not only a Divine matter, but also a human one, and not only through the union of two natures and two wills in the God-man himself, but also in the own existence of human nature. The entire earthly history of mankind, as it is symbolized in Revelation, there is such a thing synergistic preparation of the Kingdom of Christ and His new coming into the world. His thousand-year Kingdom is one of the final links in this preparation, if not yet the last, then already its penultimate page. Moreover, what is said here about the accession of the participants in the first resurrection in the reign of Christ, and specifically about them, cannot, of course, mean non-participation the living, whom the thousand-year kingdom finds while still on earth. But here it is spoken directly and positively about new the participation of the saints who are still in the afterlife, together, of course, with the entire earthly Church in this construction of the Kingdom of Christ. In any case, here is evidence of the advent of a new, unprecedented era in the life of the world, which in the language Revelations and is called the thousand-year kingdom of Christ.

This now brings us close to the main and general question: how should we relate to this teaching about the thousand-year kingdom of saints and the first resurrection? The attitude of the historical Church to this prophecy is highly significant: in general it can be expressed in such a way that it did not establish no a definite and definitive dogmatic and exegetical attitude. The history of dogma knows individual private opinions, which differ to the point of complete contradiction, but there has not been and still is not a church definition. This question was never the subject of dogmatic discussion in a conciliar manner, as if it were insignificant and undeserving. This indifference and failure to notice, of course, cannot be accidental, especially taking into account that the doctrine of the thousand-year Kingdom of Christ is a bright and dazzling star on the dogmatic horizon, amazing revelation in Revelation Apostle John. Meanwhile, the impression still remains that church teachers not only do not notice it, but also seem to not want to notice it, they close their eyes, as if they are... afraid of him. But since the Church is infallible, although church people can err by erroneousness and limited judgment, then we must understand this silence of hers in the same way as some positive answer. We interpret it in such a sense that this prophecy contains a certain secret that has not yet been revealed, because the times and dates for this have not come, just as the Old Testament prophecies about Christ were kept in the Church for centuries in all incomprehensibility for their contemporaries, and perhaps even - in all its power - for the prophets themselves, in order to shine to the world in their New Testament fulfillment. Also in the New Testament there are separate prophecies relating to the future destinies of the church, which do not yet sound to us with all their power, remain incomprehensible and unheard. This includes mainly prophecies relating to the future destinies of the world and the church. In this sense, the whole book Revelations to a certain extent, it still remains sealed for the future. This is expressed in the fact that it (as noted above) does not have proper and appropriate liturgical use and seems to be kept silent in the church. And if individual sayings and images of the Apocalypse still seep into the liturgical language, then in vain, of course, we would look here for anything relating to the first resurrection and the thousand-year reign. One might think that that indifferent and distrustful attitude towards Revelation as a book that, being in itself and not needed for Christian teaching, ended up in the canon by historical accident, as a legacy of Judaism with its apocalypticism. At one time she destroyed Judea along with the holy city by supporting her utopian dreams and destructive revolutionary spirit. Now it’s as if we have nothing to do with her. However, since such a kind of neutrality of silence is impossible in relation to the sacred book, moreover, imprinted with the name of the Evangelist Theologian, then, as a positive answer to natural questions about it, interpretations are given, sometimes strange and clearly unsatisfactory, although some of them are imprinted with the names of authoritative interpreters, however, contradictory to each other. All this can also be explained by the fact that historical maturity has not yet arrived, in the light of which the images and prophecies of this only New Testament prophetic book receive all their meaning. The Apocalypse in this sense is a book of prophecies not only about the future and not only about what was, but also "what it will happen after this" (Rev. 1:19), but also For of the future. The latter had not yet occurred in the days of his writing. After all, no matter how grandiose the images and events that were directly contemplated by the seer himself, and even more so by his contemporaries, may seem, they were understood and measured by the scale of their time. For us, these measurements have now become insufficient in the face of all subsequent history, as well as our modernity. Moreover, all her achievements have not only not ended yet, but have not even reached their zenith. Without comparing our era with the early Christian era, for all its uniqueness in its own way, we cannot help but say that historically we have now become more mature than it, and much has already changed. In particular, for us the Roman Empire has lost its exclusivity, together with the “eternal city”, which has descended to the position of one of the European provincial centers, and its image has only a typological and symbolic meaning. Continuing history is an unfolding historical-dogmatic commentary on the Apocalypse, which one must be able to comprehend, and it is far from clear whether the time for this has already come. In a state of exegetical and even more dogmatic confusion, it is natural to flee into the imaginary “spirituality” of understanding, which actually abolishes the very power of prophecy.

Although there has never been a consistent understanding of the thousand-year kingdom of Christ, in the first two or three centuries of our era a concrete historical understanding can be considered predominant, relating it to a specific event or era. Apart from Cerinthos, we find such an understanding among church writers in St. Justina Martyr a, at St. Irenaeus, St. Hippolyta, Tertullian, bishop. Methodius of Olympus, Victorinus, Commodianus, Lactantius and others. They usually see in this the influence of Judaism, and, indeed, it is difficult to deny it, taking into account the wide and dominant dissemination of its chiliastic ideas, together, of course, with the corresponding cycle of related prophecies of Isaiah and Ezekiel etc. A distinctive feature of this understanding of chiliasm is its earthly and sensual nature. This, undoubtedly, is the teaching, first of all, of such authoritative and blessed holy writers as St. Justin and St. Irenaeus, who undoubtedly were chiliasts in this sense. Now their ideas seem to a certain extent childish and naive and, in any case, even in need of a certain spiritualization. They have only indicative significance as evidence of the extent to which it was possible to deviate in interpretation in this direction without incurring church condemnation, although now, of course, such an understanding would be impossible and unacceptable. However, in a fundamental and methodological sense, it retains its significance even now and should be fully taken into account in the fullness of the church tradition that relates here. It cannot simply be discarded and forgotten, so to speak, as unusable. But at the same time, Clement of Alexandria, like Clement of Rome, Ermus, and St., do not know chiliasm. Cyprian, Origen, whose general spiritualistic direction of thought he, of course, least of all corresponds to, Dionysius of Alexandria and St. Ephraim the Syrian. In the 4th century in the west, supporters of chiliasm were Victorinus, as was Sulpicius Severus; attitude of St. Ambrose of Milan remains unclear. But his decisive opponents are Bl. Jerome and Bl. Augustine, according to the general spirit of his theology, as did Tichonius. The latter opinion triumphed both in the West and in the East. In the first case, this is due to the clerical-papist nature of Western Christianity, for which it was easy to accept the general idea of ​​bl. Augustine that the millennial kingdom is the Catholic Church. This conscious or semi-conscious connection of Augustinianism with the Vatican dogma in Catholic theology extends to the attitude towards the question of the first resurrection and the millennial kingdom, which is to have a pope in the Vatican. A similar trend in Eastern theology is associated with the general predominance of ascetic-spiritualistic features in it, and this was also supplemented by the Constantinian ideology about the connection between church and state. The latter also silently tended to find the thousand-year kingdom, if not in the Vatican, then in Constantinople, and later in Moscow and St. Petersburg. Of course, at the present time it is absent “for lack of an address” (however, the mystical concept of the “White Tsar”, characteristic of Russian Orthodoxy, like some early ideas of Vladimir Solovyov, is distinguished by a different, already chiliastic character). Protestant theology turned out to be free from those preconditions that prevented the understanding of the prophecy of the millennium in its essence, but it is deprived of sufficient general ecclesiological grounds. Therefore, it does not oppose private opinions in its favor and does not force the sacred text to be violated for the sake of prejudice. Therefore, here we find the theological opinions of individual exegetes who generally accept the prophecy of the millennial kingdom, although they are powerless to implement it in the general dogmatic context (such as Charles, Zahn, etc.). This is the position of this question at the present time, when history, one might say, persistently asks about the meaning of the doctrine of the thousand-year kingdom: the question still remains unheard and unanswered. Obviously, not only events that have not yet occurred must occur, but also dogmatic shifts in both Eastern and Western theology that will free him to a creative and daring perception of prophecy. For to do this, you need to have not only the letter of it in front of you, but also the prophetic spirit within you, which actually remains under some spiritual prohibition or suspicion. Until now, the attitude towards the Apocalypse is precisely characterized by the predominance of attention to the letter in the absence of a life-giving spirit. External exegetical study of it, as of the entire sacred text in general, reaches absolutely exceptional perfection. The science about him stands at an unprecedented height, but the spirit still remains unawakened. Will he now awaken to the very apocalypse of life?

The dominant thought of theological exegesis now boils down to the fact that the prophecy about the first resurrection and the thousand-year reign of Christ on earth Not refers to new an event and revelation of the Church in earthly history, which has its own times and terms. It is simply an allegory about the effectiveness of the Church on earth from the beginning and at all times. This interpretation actually simply crosses out Chapter 20 Revelations, taken in all its own context. It can be said that defensive theology, itself being alien to prophecy, actually wages here a direct struggle against prophecy by violence against the sacred text, but even more against its main meaning, which, obviously, is that there are not one resurrection, but two: the first and the second, as well as the coming of Christ into the world, also not one, but at least two - to the thousand-year reign on earth and to the general resurrection and transfiguration of the world in Parousia (and therefore the descent of heavenly Jerusalem is also not one, but two, as we will see this below). Of course, this teaching represents something that is missing from other books of New Testament revelation or is only present in hints. These prophecies of “what must soon be” (Rev. 1:1) or “what will happen after this” (Rev. 1:19) are so different from the traditional view accepted in theology that it requires revision in order to accommodate this new prophecy, or it remains to hide from it, not to notice it, or to reinterpret it. This is exactly what is done in traditional theological doctrine, which knows only a direct and continuous path from the Ascension of Christ to the Antichrist, after which the catastrophic end of the world and the second coming of the Lord occurs.

The Apocalypse, between both, places a special coming of the Lord into the world (and even more than one), preparing the Parousia. The entire content of the Apocalypse boils down, in essence, to the disclosure of this preparation and is an image of the path to it. There are two revelations in the Word of God about the end of history and the world: the first is immanent-historical as internal maturation, and the second is transcendental-catastrophic, associated with Parousia, with that new action of God in the world, about which it is said: “I am making all things new.” (Rev. 21:5). There are common features between this and the other revelation about the end of history and about Parousia; it is to it that the tragic path of the ripening of wheat and tares, the struggle of the prince of this world with Christ leads; one is a precondition for the other. In the general historical and eschatological perspective, both paths merge together and do not seem to differ from each other. It is from this particular perspective that both of them are depicted in the “small apocalypse” by the weather forecasters, in particular Matthew 24-25. What is stated in the 24th chapter of Matthew 24, although it differs in detail and style from the corresponding content Revelations 6-19, however, largely coincides in essence, as well as with the corresponding chapters of the apostolic epistles: 1 Thess. and 2 Thess. , 1 Peter. etc. However, the transcendental-catastrophic nature of the Second Coming is affirmed here precisely in its suddenness and unexpectedness (Matt. 24:42-44; Mark 13:32,33), like the coming of the bridegroom in the night. In Matthew 24, two plans deliberately and as if deliberately merge and mix: historical and eschatological, the destruction of Jerusalem and a brief, in its own way apocalyptic scheme of world history with the end of the world in a single, but infinitely polysemantic mystical transcendental “then” (Matthew 25: 34).

This deliberate confusion of plans, of course, has its basis in unity the world and historical process, which has a common tendency towards its outcome, towards overcoming and end. In general, there is such a relationship between the philosophy of history and eschatology that the latter contains, dissolves and absorbs the former, and yet history is by no means abolished by eschatology in its reality, is not erased from existence, but retains all its power as a precondition for the end, which necessarily precedes Parousia. Therefore, the small Gospel Apocalypse and the New Testament Apocalypse in general must be understood in connection and unity with the Apocalypse of John. The former makes room for the latter, it contains it. However, for this it is necessary to understand one in connection with the other in one general context, without forcefully replacing one with the other. Just as the prophecies of the Old Testament must be understood in connection and in general context with those of the New Testament, so too Revelation John’s statement about what should happen “after this” is, as it were, an addition or afterword, the newest testament in the New Testament, as this corresponds to its final place in the Bible. Therefore, both for general theological and exegetical reasons, we consider the prevailing allegorical interpretation of the prophecy about the thousand-year kingdom and the first resurrection to be an impermissible violation of the sacred text and, to that extent, an extinguishing of the prophecy, which stems from prejudice or from spiritual timidity and inertia. Consequently, we must seek a direct understanding of it, which would not weaken it. The first part of the 20th chapter, 1-6, which relates directly to the constraint of Satan and the millennial kingdom, must first of all be included in the general context of the last, final chapters of the Apocalypse, with which it forms one whole, connected by the unity of plan and content. It is at the beginning of the 20th chapter that the advent of a new era in the life of the Church and all mankind is very briefly spoken about, only its title is given, but more detailed content is set out in the last chapters, the 21st and partly the 22nd Revelations. However, the immediate continuation of the text here seems to violate the general consistency in the disclosure of this topic. First it talks about the millennium, then about the end of the world and judgment, and then the first topic returns again. This inconsistency and, as it were, disorder of different images crowding and piling up on each other presents, of course, a considerable difficulty for exegesis. However, here we must submit to this inconsistency of the text itself.

So, The millennial kingdom is a certain era in the history of the Church, which has a beginning and an end, and this is in connection with an event in the spiritual world, namely the connection of Satan. One can also ask oneself whether there is anything in other prophetic foreshadowings of the Old and New Testaments that can and should be brought into connection with its connection with Satan and the advent of the millennial kingdom. In our opinion, only one definite answer can be given to this: here we have to remember the prophecy of St. Paul Rom.11:26 about the salvation of all Israel and their conversion to Christ. On the one hand, it is completely unacceptable that in the face of the thousand-year kingdom of the saints, the stubborn unbelief of Israel should still remain, powerless before the accomplishment of this most important and final work in history. At the same time, it cannot be denied that it is the converted Israel who will infuse the new force of life into Christianity, which is necessary for the completeness of its work and history. This conversion itself is already an eschatological fact, marking the approach of history to its end, and therefore it remains to bring it closer in time to the onset of the millennium or even identify it with it. IN Revelation we have no indication of this, but it is natural to attribute the final onset of this event precisely to this time of Satan’s binding, although it could have begun in history earlier.

The millennium has for itself not only a beginning in history, but also an end, as it is directly said about this: “when will a thousand years will end , Satan will be freed from his prison" (Rev. 20:7). What exactly this liberation of Satan from his prison means here is not said here; it remains a mystery of God's vision. But, obviously, the world must drink to the end the bitter cup of Satan's temptations and go through all the hardships of fighting them to the end. God allowed the fullness of temptations for the righteous Job, just as he did not reject them even to death on the cross, for his beloved Son. And if at all the serpent was allowed into paradise and was not forbidden from the deception of the forefathers, with which it began the whole sorrowful history of fallen man, then here, at the end of history, he must be tempted for the last time by the last temptation. Here it is directly said about the action of Satan: “he will come out to deceive the nations that are at the four corners of the earth, Gog and Magog, and to gather them to scold; their number is like the sand of the sea "(Rev. 20:7). Who are these Gog and Magog? This is one of the biblical expressions (like Armageddon) in the Apocalypse, to designate a spontaneous multitude of peoples inspired by satanic theology. Exegetes are looking for historical commentary in the images of peoples who have appeared in history. This is the symbolic name of militant universal atheism - “the nations located at the four corners of the earth,” their last and general uprising, prophesied by the psalmist: “the princes of mankind are gathered together against the Lord and against His Christ” (Ps. .2:2).The vastness of this uprising is evidenced in the words: “their number is like the sand of the sea” (Rev. 20:7). Does this leave room for the “holy remnant” of believers who remained on earth in this last and terrible hour of history ? Or will the whole earth be enveloped in unbelief and atheism, as some exegetes think? (Charles II). There is no direct indication of this. However, if we compare this text with Matthew 24:22, which speaks of the elect, for whose sake “those days will be shortened ", then we must assume that the Church, although uniting only a small part of humanity at the end of the world, will still have a faithful, albeit small, flock on earth. Although quantitatively small, it will be spiritually great and powerful enough to arouse the hatred of the ruling majority and the desire to destroy it. This is symbolically expressed in the following verse (Rev. 20:8): “and they went out into the breadth of the earth and surrounded the camp of the saints and the beloved city.” The “breadth of the earth” is the universe from which peoples gather, from the four corners of the earth. This is a kind of spiritual, cultural and social multi-unity, separated by hatred of the Church, a universal anti-Church. However, there still remains that “camp of saints” that they surround. “The beloved city” here naturally means Jerusalem as the spiritual capital of the millennial kingdom.

What does this last spiritual event in history mean - namely, “the encirclement of the camp of saints and the beloved city,” which, however, will not cease to remain the center of the world? This is an image that, in its greatest brevity, cannot be revealed in any concrete way, and we only have to submit here to this divine default. Does it mean that this event itself still remains in such a historical distance, which naturally prevents its vision, except in the most general silhouette, as if the shadow of future events? Of course, the same can be said to a certain extent regarding other apocalyptic symbols, which in their mystery cannot be translated into the language of specific history (which is what exegetes so persistently strive for). However: it should be noted that the images Revelations In general, they become more schematic and abstract as they approach the end. In particular, this must be said about the entire 20th chapter, which is an epilogue of history (it is followed by eschatology). Does this sketchy imagery mean that the last times of the world should remain so hidden? It should be remembered that the small Gospel Apocalypse is distinguished by similar features, although in no different way: it is there (Matthew 24-25 with parallels) that we have, as it were, a deliberate mixture of features relating to the near, middle, distant and the very last - from the destruction of Jerusalem through the tragic paths of history to the end of the world and the Second Coming. To the extent that here you can observe different manifestations the same law of the apocalyptic and eschatological perspective.

In any case, here it remains to humbly limit ourselves to establishing only the general meaning of the image. In Art. The 8th (Rev. 20:8) denotes the new and final triumph of evil and atheism, which appears in the conscious struggle and resistance of the Church, in an effort to completely eradicate it, to expel Christianity from the world and make it finally the godless kingdom of the prince of this world, who is coming to the final accession. But through this comes the last and greatest world crisis, followed by the final catastrophe. If the concept of synergism can be applied here, then we have to say that the end of the world comes synergistically, not only by the direct action of the will of God over the world: “Behold, I make all things new” (Rev. 21:5), but also by the inner death of the world and its decay , with the achievement of final maturity of the fruit falling from the tree of life. Parallel to this, if not in the literal text, then in the general sense, is the coming of Christ in the Lesser Apocalypse, Matthew 24-25.

So, the last revolt of the nations against the Church will be expressed in the encirclement of the camp of the saints and the beloved city, i.e. Jerusalem as the center of the thousand-year kingdom. Image of Jerusalem in Revelation refers to different times and different states. In Rev. 11:8 he is “the great city which is spiritually called Sodom and Egypt, where our Lord was crucified”; the corpses of two witnesses killed by the beast will be left on its streets. Now he is the “beloved city” (Ps. 77:68, Ps. 98:2; Hos. 2:23), the image of the universal Church. The encirclement of Jerusalem here marks some kind of decisive and final action of those deceived by Satan against her. No longer through the beast and the false prophet, but Satan himself leads all humanity in open battle, except for the “elect” (Matthew 24:22). And heaven itself answers this call: “and fire fell from heaven from God and devoured them” (Rev. 20:9). We also find this image applied to Gog and Magog in Ezekiel 38:22, see the entire chapter 39. Of course, here these images are complicated by Old Testament geography and history, but they are preceded in ch. 37 God's reign on earth: Ezek.37:23-28. How should we understand this image, which, with its brevity, achieves the greatest strength and expressiveness? Of course, it cannot be understood literally; it sounds mythological. Just as the uprising of peoples is, first of all, a spiritual movement, and not a political one (even if we assume that it is expressed in some kind of military-political actions, which is not impossible), so is the response fire that fell from heaven from God and " "who devoured" them does not belong to the phenomena of the natural world, even if he is reflected in them, but rather means an event of a spiritual nature. This fire that fell from the sky can be understood primarily not physically, but metaphysically: it means an eschatological transcendence that separates this world from the new world (“I am making all things new”), marks an ontological threshold, which in various New Testament texts is symbolized as fire or passage through it: 2 Peter 3:7 (“are reserved for the fire for the day judgment"), "the elements, burning with fire, will be destroyed, and the earth and (all) the works on it will be burned up" (2 Peter 3:10) "fire will try the work" (1 Cor. 3:13), "in the fire he will take vengeance" ( 2 Thessalonians 1:8), “the coming of the day of God, in which the heavens will be destroyed on fire and the elements will melt on fire” (2 Peter 3:12), Matthew 13:40-42 the image of the tares being burned in the fire, temptations and iniquities being thrown into the “furnace” fiery"). Being devoured by fire does not mean killing in the sense of earthly death, but passing through the fire to the future age of resurrection and the judgment of God with the cessation of the life of this age. One cannot draw the conclusion from this that by the end of the century the earth will be empty and depopulated (as Charles 1 does, p. II, 189). On the contrary, the end of the world and the Second Coming, although it is anticipated and accomplished in its suddenness through the resurrection of the dead and the “change” of the living, their presence thereby presupposes: “we will not all die, but we will all be changed, in the twinkling of an eye at the last trumpet” ( 1 Corinthians 15:51,52). Wed. 1 Thessalonians 4:15-17 “we who are alive and remain until the coming of the Lord will not warn those who have died… the dead in Christ will rise first… then we who are alive and remain will be caught up together with them in the clouds to meet the Lord.”

At all Revelation should be taken in the general New Testament context, and in particular, its eschatological texts as not abolishing it, but either complementing it, or expressing it in a different way. Therefore, Rev. 20:9 should be understood as a special expression of the general eschatological catastrophe, which is described in a different way, from a different, so to speak, perspective, in other prophecies. Fire here at the same time it means both transfiguration in the general resurrection and condemnation, burning of the worthy, i.e. judgment, which in Chapter 25. Matt. depicted in other images.

Further, this same transcendence of the world, which is also the judgment over it, is especially depicted as applied to the devil: “and the devil, who deceived them, was cast into the lake of fire and brimstone, where the beast and the false prophet are, and they will be tormented day and night forever and ever” ( Rev.20:10). Here, what attracts attention first of all is the comparison of the devil with the beast and the false prophet, which to a certain extent provides the key to understanding this text. The beast, like the false prophet, are not individuals in themselves, but express the general spiritual principles of life, which define not only individuals, but also entire societies. Eternity in any sense cannot be attributed to them. On the contrary, burning and combustion await them, that is, complete destruction. This destruction relates primarily to these very spiritual principles of atheism and fight against God, which will be exposed in their falsity and emptiness by the new Manifestation of God, which will itself eliminate them. They are burned out of the souls of their carriers, individual individuals, who, therefore, if they are saved, are saved, as it were, from fire (1 Cor. 3:15). But what should be said about the devil himself, “who deceived them” (Rev. 20:10)? Of course, his inspiration and deeds are also subject to destruction; they will burn in the “lake of fire and brimstone.” But precisely the fact that the devil, together with the beast and the false prophet and, so to speak, as if on equal terms with them, is thrown into the lake of fire, testifies that this does not have final eschatological significance. In other words, this does not speak about the final fate of the devil himself and does not contain either rejection or denial of apokatastasis and refers not so much to the final fate of Satan as to Satanism. Otherwise, Satan would not have been equated with the beast and the false prophet in the place “where οπουκαι” they are together. And in general this relates to the outcome stories, on the verge of the next century, so to speak, the elimination of the evil principle, but not to the final fate and judgment. True, it is also said here: “and they will be tormented forever and ever,” which Catholic exegesis takes, of course, in the sense of the infinity of torment. However, one should resist in every possible way such an exegesis “forever and ever,” which, in any case, is not the only possible one.

So, “torment day and night forever and ever” means committing to the final abolition and destruction of the false and evil principle of life towards the end of world history, on the verge of its end and the beginning of a new age, the kingdom of Christ. You can ask yourself: throughout Revelations This defeat of evil forces has been spoken about more than once, although not in the same general context. So, this includes Rev. 14:2,5,20, even Rev. 11:19; Rev.19:11-21. How to understand this repetition of the same theme and thought? Does it mean the multiplicity of the event, or is all this a “recapitulation” of the same accomplishment? It is difficult to answer this question with complete confidence: a positive answer is supported by similarities that allow, in any case, to see the maturation of one general result throughout history, but the different place occupied by these repetitions in the context speaks against it.

From the 11th verse of the 20th chapter a new topic begins - about judgment. “And I saw a great white throne and Him sitting on it, from whose face heaven and earth fled away, and no place was found for them.” This image of the Seated One is directly repeated in Matthew 6:4,6,14,18; Matthew 18, which talks about reward from the Father. Ap. Paul ascribes judgment either to Christ (Rom. 14:10: “we will all stand before the judgment seat of Christ,” cf. 2 Cor. 5:10), then Rom. 14:12: “each of us will give an answer to God for himself,” i.e. e. Father. Is it possible to combine both of these understandings, although they seem to contradict each other? Yes, you can and should. The Father, as the initial Hypostasis, is the Primary Source of every created being in all its states, but the Son, as the divine-human Hypostasis, is the revelation of the Father in the world, in particular in its destinies and in judgment. To this can be added a silent but effective participation in the life of the world and the Third Hypostasis as perfect. This corresponds to the difference in the texts, where judgment is spoken of either in relation to the Father or to the Son of Man. The place of the trial is not indicated. This means that there is no earthly place for it, since it takes place outside of earthly space, in the coming century. This general thought about meta-empirical existence is expressed in the words: “from whose presence heaven and earth fled, and no place was found for them” (Rev. 20:11) in the transformed world in its transcendence to the earthly world. Corresponding to this is a similar lack of indication of the place of judgment in Matthew 25:31-34 (the “right” and “left” sides here mean not so much a place as a spiritual state).

A further feature in the depiction of the court is that in Revelation it speaks of judgment only over the dead: “I saw the dead, small and great, standing before God... and the dead were judged... then the sea gave up the dead that were in it, and death and hell gave up the dead that were in them” (Rev. 20 :12,13). The question naturally arises: does this mean that the number of those judged is limited only to the dead, that is, those who are obviously now coming to life, or also those who are resurrected? But in this case, how can this be reconciled with the teaching of revelation that the Lord will be met on earth by both the resurrected dead and the living, who go through a certain “change”, obviously tantamount to resurrection (1 Cor. 15:51,52)? Of course, there cannot be any contradiction in this difference in texts. Obviously, they are not talking about different things, although in different ways, touching only on different aspects of the subject of presentation, in accordance with the general plan and context. Therefore in Revelation, if we talk about judgment only over the dead, then here we mean the general resurrection as the gate through which all humanity enters the future world and appears before the judgment of Christ. Here, as it were, different categories of those rising from the dead are indicated: great and small in general, then the sea, death and hell, who give up their dead. The truth of the general resurrection does not receive the deliberate revelation here that it has in some other New Testament texts (especially 1 Cor. 15); the return to life of the dead is stated without further explanation as a universal destiny, and judgment follows. And the focus here is this last one. Moreover, as an image of the court here, as in other texts of similar content, the “opening of books” is indicated. First, it speaks of the “books” (plural), by which “the dead were judged according to their works” (Rev. 20:12), and along with this, the “book of life” (singular) is spoken of (Rev. 20 :12,15), which obviously contains the names of the elect: “whoever was not written in the book of life was thrown into the lake of fire” (Rev. 20:15).

Who is this trial being carried out on? Here we find ourselves faced with a certain surprise or, in any case, uncertainty. Where we would expect a general resurrection, it is said like this: “and I saw dead, small and great, standing before the throne... and were judged dead according to what is written in the books... then the sea gave away dead who were in him, and death and hell delivered up the dead who were in them,” and then it also speaks of the second death (Rev. 20:14). But nothing is said about the resurrection of the body in general (Rev. 20:12,13). However, this use of words does not at all eliminate the understanding that what is being said here is specifically the resurrection from the dead, i.e., the bodily resurrection, and this provides the simplest and most natural interpretation of the text. It must find justification for itself in connection with the general biblical, Old and New Testament teaching, which generally speaks of the resurrection. Thus, we read, first of all, from the same John in the Gospel: John 6:39-40: “Now this is the will of the Father who sent Me, that... to raise all these things to the last day." "I will raise up αναςτήσω him on the last day." This also includes, of course, 1 Cor. 15; 1 Thess. If one were to limit oneself to the interpretation of the texts of Rev. 20:12-14 without any context, then one could still fall into doubt as to their true meaning. However, if they have a common understanding in the sense of a general bodily resurrection. This is dogmatically compulsory. And in any case, the content of these texts is combined with this teaching. Is such compensation possible and how is it possible? Doesn’t it seem possible, and in its own way even convincing, to understand the texts about the judgment of the “dead” in the context of the teaching about the first resurrection of the saints, who “came to life and reigned with Christ for a thousand years, but the rest of the dead did not live again until the thousand years were completed” (Rev.20:5)? Doesn't this include " how long" the deadline, after the onset of some "revival", or the incorporeal resurrection already applies to the souls of all the dead? Such an interpretation would mean that the general resurrection in bodies still preceded also a universal, but not simultaneously occurring, revival of souls, their awakening from mortal sleep or fainting, which is expressed by the words “revived.” Then this idea expands in the sense that the general Last Judgment, which is to take place after the resurrection, is still preceded by some preliminary judgment of souls who are in a state of mortal disembodiment, in separation from their bodies. This generally includes “the dead, small and great, standing before God,” both the righteous and those who belong to “the sea, death and hell” (Rev. 20:13). They stand in this first resurrection and the first judgment of God before the great and white throne and the one sitting on it. Likewise, the “first resurrection” of the saints is preceded by a similar vision (Rev. 20:4): “And I saw thrones, and them that sat on them, to whom it was given to judge, and the souls of them that were beheaded,” which, apparently, also appear before this throne to judgment, which is short and merciful for them. If we accept this interpretation, then we must further necessarily conclude that this revival of souls takes place in the afterlife, the spiritual world, not on this earth, but beyond its borders. Therefore, it is quite possible and even appropriate to assume that earthly life from the first to the general resurrection in the flesh continues, and, in any case, nothing is told about it in relation to this revival of souls. But in connection with this, another question arises: what is the attitude of the living, who have not yet passed through the gates of death, to this general spiritual resurrection? Does it apply to them too, and if so, when and how?

If we accept such an exegetical hypothesis, then it will introduce its dogmatic completion and complication into the general doctrine of resurrection and judgment: both occur twice, and this duality must be dogmatically understood in some connection, as duality, for which, however, any there was no other data in Revelation are missing.

Here we stand before a New Mystery, which is not open, although slightly revealed in the 20th chapter Revelations. Here there is equally no way to confidently answer either yes or no, and one can only wait in humility for the Spirit of God to shed His light on these mysterious writings. But with any understanding of the texts under consideration, one should make a general conclusion that in the perspective of the future, different achievements merge, and this should once again warn us against the crude schematism of legalistic ideas about the end of the world and judgment as a kind of one-time sentence. On the contrary, the perspective “forever and ever” accommodates diverse stages and multiple accomplishments in the life of the next century.

Now the task remains of interpreting the last images in the symbolism of the 20th chapter, which relate to the revival of the dead. It is said this way: “then the sea gave up the dead that were in it, and death and hell gave up the dead that were in them” (Rev. 20:13). What does "sea" mean? If we adhere to the literal understanding, then here we are talking about those drowned in the sea as a special image of death, therefore, either about the resurrection of bodies, or the revival of souls. It is difficult to take this image literally, in a restrictive sense, for the sole reason that it is not clear why it is said only about the dead in the sea, but not on land. Therefore, it is more natural to understand the sea not in the literal sense, but as a general image of the mortal element, of the dead in general. In this sense, this figurative expression is close to the one next to it: “death and hell” as the personification of gaping death. It is possible, of course, that the shade of meaning that is meant here is the souls of sinners (although there is no need for such an interpretation). The general meaning of this 13th verse most likely refers to the general resurrection - mental or physical, and this is the resurrection of judgment: “and each one was judged according to his deeds.” If we see here only the resurrection of souls, preceding the general resurrection in the flesh, then we have to accept the judgment of souls, preceding the general judgment after the resurrection. Such an assumption would raise a new dogmatic question about the relationship between these two types of judgment, however, insoluble, due to the lack of data for this in Revelation.

Rev.21:4); “and there will be no more death,” just as in the triumphant words of the Old Testament Gospel of the prophet Isaiah: “death will be swallowed up forever” (Is. 25:8), which is echoed by the New Testament word of the apostle. Paul: “the last enemy to be destroyed is death” (1 Cor. 15:26), where the apostle quotes the words of the prophet. Isaiah, like Hosea: "Death! where is your sting? Hell! where is your victory?" (these words are also given in the Easter sermon of John Chrysostom). The same is the general testimony of our Easter hymn: “Christ is risen from the dead, trampling down death by death and giving life to those in the grave.” However, if Rev. 21:4 undoubtedly speaks of the destruction of death, which “will be no more,” then the question therefore arises: does Rev. 20:15 speak of death in the same sense or in a different, allegorical one? In the latter case, the expression “death and hell” being cast into the lake of fire refers to the fate of sinners as not being written in the book of life. And in this regard, the same question arises; Is this their last and final destiny, or does this sentence mean some passage through fire, after which, according to the word of the Apostle, although his work will be burned, “he himself will be saved, though as if from fire” (1 Cor. 3:15) . Casting into the lake of fire would mean here the abolition of those spiritual principles that are worthy of it: “the beast and the false prophet” are thrown into it, then the devil joins them (Rev. 20:10), and now death and hell. If we attribute the content of the 20th chapter only to spiritual “revival,” then this purgatory fire - awareness of the falsity and sinfulness of one’s path and repentance for it, lights up in the afterlife, before the general resurrection in bodies; if we mean the general resurrection here, then we have to see here a sentence that sends sinners into eternal fire, prepared for the devil and his angels (Matthew 25). However, even then a further question arises: is this fire the last, final, or only a temporary purifying state? But this question, in addition to general eschatology, will be considered in connection with the last chapters Revelations.

What does this “second death” mean, from which those awarded the “first resurrection” are free, but which awaits “death and hell” and all those cast into the lake of fire along with them? IN Revelation the "first resurrection" is spoken of, although the second is not spoken of, which, however, is implied from this presence of the "first." But it is said, however, about the “second death,” which, in turn, obviously implies the first, universal death. Does the “second death” mean “eternal” dying or torment that will never end, or does it have its end, and combustion leads to the burning of the doomed, i.e., to final destruction? The first understanding of the eternity of burning and torment is generally accepted in theology, no matter how difficult it is to accept for the Christian consciousness and no matter how contrary to revelation. Essentially, it is blasphemy in relation to the love of God and to His Wisdom as the Creator and Provider. But no less, if not more, blasphemy and even outright heresy is the second understanding, which allows for the final destruction of everything thrown into the lake of fire. This is the doctrine of “conditional immortality” of some exegetes. Of course, the allegorical nature of the images Revelations here, even more than in other cases, it does not allow for literal understanding and encourages us to look for their hidden meaning and symbolic interpretation. It must proceed from general dogmatic premises and be consistent with the entire biblical context. Negative prerequisites for this are, on the one hand, the inadmissibility of never-ending eternal torment, always burning, but never burning hellish fire, and on the other, burning with complete destruction. While preserving all the stunning power of this image, one must look for its meaning in the understanding of the lake of fire, burning with sulfur, as a spiritual combustion, burning everything worthy of it, but through this cleansing, freeing from it the creation of God, which is saved, but as if from fire, according to the word ap. Pavel. This primarily spiritual suffering can be accompanied by spiritual-physical suffering, due to the connection of the soul with the body. However, it remains purifying, purgatory, but not hellish or deadly (of course, “hell” in all the ambiguity of this word should not be understood as a synonym for some kind of evil eternity, scorching, burning, but not refining and not purifying). The specific, exact meaning of this image as relating to the life of the future century, which is now beyond us, is the mystery of God’s vision, which now cannot be revealed. It is only indicated in symbolic and even mythological images, but also ontological ones.

see also

Links

• Wikipedia: Chiliasm

Literature

• Prot. Sergiy Bulgakov, Apocalypse of John
• "The Millennial Kingdom" on Google Books

Words used in the Bible to convey the concept of "kingdom" [Heb. Malchut; Greek Basileia], mean: “royal power”, royal dominion.” The word “kingdom” has two meanings: “rule of a king” and “territory subject to a king” (cf. Ps 144:13; Matt 25:34).

In the Gospel of Matthew, another phrase is used more often - “Kingdom of Heaven” (32 times; “Kingdom of God” - only in Matthew 6:33; 12:28; 19:24; 21:31, 43), but these expressions are synonymous.

The Kingdom of God means, first of all, the unlimited power of the Lord over the world - over the kingdom of nature and Spirit (Ps 103:19)

19 The Lord has established His throne in the heavens, and His kingdom rules over all.
(Ps. 102:19)

But besides this, something else is implied, namely: the dominion of God, to whom we submit ourselves and whom we willingly and joyfully serve.

Jesus teaches to pray for the coming of this Kingdom, this royal power of God (Matthew 6:10)

(Matt. 6:10)

The Kingdom of God is simultaneously in the present and in the future

Its nature cannot be called either purely earthly, or purely unearthly, or purely spiritual (1 Chronicles 29:11); a one-sided interpretation would lead to a narrowing of this biblical concept.

11 Yours, O Lord, is the greatness, and the power, and the glory, and the victory, and the splendor, and all [that] is in heaven and on earth, [Yours]: Yours, O Lord, is the kingdom, and You are above all, as the Sovereign.
(1 Chronicles 29:11)

II. BIBLE ABOUT THE KINGDOM OF GOD

The Kingdom of God, partially manifested in the present, will come in all its fullness in the future.

The Old Testament tells about the birth of the Kingdom of God, what opposes it on earth, and sets out prophetic promises concerning this Kingdom and its future.

The New Testament shows the One in whom the “Kingdom of God” is manifested on earth: Jesus Christ.

! Where Christ is, there the Kingdom of God comes

But only with the Second Coming of Jesus in glory will the Kingdom of God find its perfection on earth:

1 The Old Testament proclamation of the Kingdom of God and its expectation

When speaking about the Old Testament history of the Kingdom of God, we must first of all keep in mind the mission of Israel.

To establish His Kingdom on earth, God chose a people whom He began to lead in a special way, so that through them God’s essence would be revealed to all other peoples.

5 Therefore, if you will obey My voice and keep My covenant, then you will be My inheritance from all nations, for the whole earth is Mine,
6 And you will be to Me a kingdom of priests and a holy nation; These are the words that you will speak to the children of Israel.
(Ex.19:5,6)

To equip Israel for the fulfillment of a high commission, God sent him His prophets, through whose mouths He gave instructions to the people.

25 From the day that your fathers came out of the land of Egypt until this day, I have sent all My servants the prophets to you, every day I have sent them from early in the morning;
(Jer.7:25)

But the people of Israel resisted God's leading and hindered the progress of God's kingdom on earth (see Nehemiah 9:6-37).

The prophets came out with sharp denunciations of the Israelites, announcing judgment against God's chosen people. And the punishment came. Palestine was conquered by enemies, and the people were taken into captivity. But God did not give up His plan.

The predictions of the prophets about the coming Kingdom, in which God's plans would be fulfilled, were to be fulfilled. From Israel the confession of God must spread to all the nations of the world. Weapons intended for war will be reforged into tools.

(Isa.2:2-4)

1 And it shall come to pass in the last days, that the mountain of the house of the Lord shall be established as the top of the mountains, and shall be exalted above the hills, and the nations shall flock to it.
2 And many nations will go and say, Come, and let us go up to the mountain of the Lord and to the house of the God of Jacob, and He will teach us His ways, and we will walk in His paths, for out of Zion will go out the law, and the word of the Lord from Jerusalem.
3 And he will judge many nations, and rebuke many nations in distant countries; and they will beat their swords into plowshares and their spears into pruning hooks; nation will not raise sword against nation, and they will no longer learn to fight.
4 But each one will sit under his own vine and under his own fig tree, and no one will make them afraid, for the mouth of the Lord of hosts has spoken it.
5 For all nations walk, every one in the name of his god; but we will walk in the name of the Lord our God forever and ever.
(Mic. 4:1-5)

Israel will be a blessing “in the midst of the earth” (Isaiah 19:24). This kingdom on earth will be established by a King from the line of David. He will “execute judgment and righteousness on earth” (Isaiah 11:1,2; Jeremiah 33:15). While the kingdoms of the earth are characterized by the bestial nature (see Dan 7), the coming C.B. filled with people crap. He is represented “as the Son of man” (Dan 7:13). It will replace all previous earthly kingdoms and take their place (Dan 2:44). In the future C.B. life will be subject to new regulations, respectively. God's will (Jer 31:33; Eze 36:25ff.);

2 The Kingdom of God in the Modern World

John the Baptist and Jesus declared that the kingdom of God was “at hand” (Matthew 3:2; 4:17).

2 and says: Repent, for the kingdom of heaven is at hand.
(Matt. 3:2)

17 From that time Jesus began to preach and say: Repent, for the kingdom of heaven is at hand.
(Matt. 4:17)

John said that this Kingdom will be established by the One who comes after him. The entire sermon of Jesus is filled with intense expectation: the Kingdom of God is already on the threshold, it has already arrived in Jesus, but one should still pray for the coming of the Kingdom.

10 Thy kingdom come; Thy will be done on earth as it is in heaven;
(Matt. 6:10)

7 As you go, preach that the kingdom of heaven is at hand;
(Matt. 10:7)

28 But if I cast out demons by the Spirit of God, then the kingdom of God has certainly come upon you.
(Matt. 12:28)

In His parables (Matthew 13) Jesus speaks of the growth of this Kingdom; this process will be completed by the powerful intervention of God (parable of the net, vv. 47-50).

47 Again, the kingdom of heaven is like a net that was thrown into the sea and caught fish of all kinds,
48 which, when it was full, they pulled ashore and sat down, collecting the good in vessels, and throwing out the bad.
49 So it will be at the end of the age: angels will come out and separate the wicked from among the righteous,
50 And they will throw them into the fiery furnace: there will be weeping and gnashing of teeth.
(Matt. 13:47-50)

! The King of this Kingdom is Jesus Himself, sent by God

His Kingdom is spiritual in nature, it is “not of this world”

36 Jesus answered: My kingdom is not of this world; If My kingdom were of this world, then My servants would fight for Me, so that I would not be betrayed to the Jews; but now my kingdom is not from here.
(John 18:36)

It cannot be established by human effort or weapons (vv. 33-37).

The one who wants to “see” the Kingdom of God and waits for its “coming”, i.e. "of the Spirit"

1 Among the Pharisees there was a certain man named Nicodemus, [one of] the leaders of the Jews.
2 He came to Jesus at night and said to Him: Rabbi! we know that You are a teacher come from God; for no one can do such miracles as You do unless God is with him.
3 Jesus answered and said to him, “Truly, truly, I say to you, unless someone is born again, he cannot see the kingdom of God.”
4 Nicodemus said to Him, “How can a man be born when he is old?” Can he really enter his mother’s womb another time and be born?
5 Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.”
6 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.
7 Do not be surprised at what I said to you: you must be born again.
8 The Spirit breathes where it wills, and you hear its voice, but you do not know where it comes from or where it goes: this is the case with everyone born of the Spirit.
(John 3:1-8)

! The Kingdom of God cannot be considered to belong only to the Jews

It is available to everyone who is in right relationship with God

11 But I tell you that many will come from the east and the west and will lie down with Abraham, Isaac and Jacob in the kingdom of heaven;
(Matt. 8:11)

The “fundamental law” of the kingdom of God’s power is rightfully considered the Sermon on the Mount, which lists the basic rules in force in the Kingdom of God.

Jesus' sacrificial death, resurrection and ascension created the spiritual conditions for the ancient promises of the Kingdom of God on earth and the mission of Israel to be realized. Apparently this is what Jesus' disciples expected before His ascension:

6 Therefore they came together and asked Him, saying: is it not at this time, O Lord, that you restore the kingdom to Israel?
(Acts 1:6)

Answering this question, the Risen One did not refute the assumption made, but said that the right to set times and dates belongs only to the Father. The disciples themselves had the opportunity to experience an event that was extremely important in the history of the Kingdom of God, when the apostles “were filled ... with the Holy Spirit” (Acts 2).

From that day on, the Kingdom of God embraces everyone who believes in Christ, in the great, universal Church of Christ, which is represented on earth by local churches, but is not limited to them.

! In, the Kingdom of God is embodied.

All national, religious and social differences disappear within it

28 There is no longer Jew nor Gentile; there is neither slave nor free; there is neither male nor female: for you are all one in Christ Jesus.
(Gal.3:28)

Since Christ is the God-appointed King of the Kingdom of God, this Kingdom is rightly called the Kingdom of Christ

11 For in this way free entry into the eternal Kingdom of our Lord and Savior Jesus Christ will be opened for you.
(2 Peter 1:11)

The believer in Christ is brought into His Kingdom

13 who delivered us from the power of darkness and brought us into the kingdom of his beloved Son,
(Col. 1:13)

where “righteousness and peace and joy in the Holy Spirit” triumph

17 For the kingdom of God is not food and drink, but righteousness and peace and joy in the Holy Spirit.
(Rom. 14:17)

The subjects of this Kingdom still live in peace

15 I do not pray that You take them out of the world, but that You keep them from evil.
(John 17:15)

but they can already communicate with God; they are involved in the Kingdom of Heaven;

20 But our citizenship is in heaven, from where we look for a Savior, our Lord Jesus Christ,
(Phil. 3:20)

1 Therefore, if you have been raised with Christ, seek the things that are above, where Christ sits at the right hand of God;
2 Set your mind on things above, not on earthly things.
3 For you are dead, and your life is hidden with Christ in God.
(Col.3:1-3)

3 The Coming Fullness of the Kingdom of God

The presence of the Kingdom of God is still hidden from people and is known only by faith. But with the Second Coming of the Lord, the Kingdom of God will be established in power and glory.

There are two aspects to be distinguished here:

a) the coming Kingdom will first be earthly; then many prophetic predictions will come true

(eg Isa 2:2-4; 11:6-9; Zech 8:13,20-23).

2 And it shall come to pass in the last days, that the mountain of the house of the Lord shall be established as the top of the mountains, and shall be exalted above the hills, and all nations shall flow unto it.
3 And many nations will go and say, Come, and let us go up to the mountain of the Lord, to the house of the God of Jacob, and He will teach us His ways, and we will walk in His paths; For out of Zion will come the law, and the word of the Lord from Jerusalem.
4 And he will judge the nations, and rebuke many nations; And they shall beat their swords into plowshares, and their spears into pruning hooks: nation shall not lift up sword against nation, neither shall they learn war any more.
(Isa.2:2-4)

6 Then the wolf will live with the lamb, and the leopard will lie down with the kid; and the calf, and the young lion, and the ox will be together, and a little child will lead them.
7 And the cow shall feed with the she bear, and their cubs shall lie down together, and the lion shall eat straw like the ox.
8 And the child will play in the asp’s hole, and the child will stretch out his hand into the viper’s nest.
9 They will not harm or destroy in all My holy mountain, for the earth will be filled with the knowledge of the Lord, as the waters cover the sea.
(Isa.11:6-9)

13 And it shall come to pass: just as ye, the house of Judah, and the house of Israel, were a curse among the nations, so will I save you, and ye shall be a blessing; do not be afraid; may your hands be strengthened!
(Zechariah 8:13)

20 Thus says the Lord of hosts: Nations and inhabitants of many cities will still come;
21 And the inhabitants of one city will go to the inhabitants of another and say: Let us go and pray to the face of the Lord, and let us seek the Lord of hosts; [and everyone] [will say]: I will go too.
22 And many nations and mighty nations will come to seek the Lord of hosts in Jerusalem and to pray to the face of the Lord.
23 Thus says the Lord of hosts: It will come to pass in those days that ten men from all the nations of many tongues will take hold of the half of Judah and say, We will go with you, for we have heard that God is with you.
(Zechariah 8:20-23)

Based on the Holy Scriptures, we can talk about the millennial kingdom (Rev 20:1-6).

In this the prophecy about the calling of Israel will be fulfilled. Jesus, coming to earth a second time, will judge the nations, deciding who is worthy to “inherit” His Kingdom (Matthew 25:31-46).

It is impossible to attribute biblical statements about the earthly Kingdom of Christ only to the spiritual sphere, thereby devaluing them. Someday it will be announced from heaven: “The kingdom of the world has become the kingdom of our Lord and of His Christ, and he will reign forever and ever” (Rev 11:15);

b) the earthly Kingdom of Christ should, however, be distinguished from the final perfection of all created things, when Christ will transfer His royal power into the hands of the Father, and all authority and power will be abolished (1 Cor. 15:24)

24 And then the end, when He will hand over the Kingdom to God the Father, when He will abolish all rule and all authority and power.
(1 Cor. 15:24)

Then the Kingdom of God will reach its fullness. When all the enemies of God are defeated, and the last of them is death (v. 26), Jesus will fulfill the purpose of His kingship.

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