The Millennium Chronology

The Millennium Chronology will ease your fears in times of global turmoil or in the event of a nuclear war. The Bible does not forecast that the world will end in our lifetimes. In fact, the Bible forecasts certain “target” years when the world might end. The next possible year when the world might end is 2149. Of course, no one alive today will live to the year 2149.

The threat of a nuclear strike will inevitably increase over time. In the future more people will gain access to materials needed to construct weapons. The fear associated with a possibility of some catastrophic event arising from such a strike will likewise increase.

In the book I argue that a pattern exists in the chronology of the Bible. Every event the New Testament writers identified as promised by God under the Old Testament covenants adheres to a scheme. A proper construction of the chronology reveals that all such events occur a perfect millennial-multiple (i.e., 1000-year multiple) from either an identifiable creation date or from some other prior Old Testament event related to the promised event. Based on 2 Peter 3:1-8, this implies that the world will end at the close of a millennium counted from the biblical creation date of Adam in 3852 BC. However the Bible does not identify the multiple. So the event could occur 6,000, 7,000, 8,000…years, etc. from creation (i.e., common era years that end in “149”). The scheme suggests that the Second Coming must be non-imminent for many generations.

Some claim the Bible does not propound an absolute creation date. But if numerous solutions to biblical chronology are possible, then one is again faced with the proposition that the world can end at any time-- any year could theoretically be the end of a millennium. This view only promotes fear for every generation. Billions have lived and died and never witnessed the end—and the Bible suggests we will likewise fall into that category.

New Testament writers did not believe Christ could return at any moment. In 2 Thessalonians 2:2, Paul eased the fears of his readers when he stated that the day of Christ was not impending at that time:

Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand.

Some claim the Thessalonians were troubled because they thought the rapture had already occurred. This is nonsense because Paul, the greatest apostle, was still among them. They were troubled about the prospect of the world ending.

The evidence reveals that the New Testament writers believed the world might end in AD 149.

This generation shall not pass…

A much debated passage is found in the Olivet discourse:

Verily I say unto you, This generation shall not pass, till all these things be fulfilled. Heaven and earth shall pass away, but my words shall not pass away. But of that day and hour knoweth no man, no, not the angels of heaven, but my father only. But as the days of Noe (Noah) were, so shall also the coming of the Son of man be. (Matthew 24:34-37)

When Jesus spoke these words it was three days prior to his crucifixion in AD 30. The debate has focused on the meaning to the term “this generation.” Some have argued that this term meant a period of about forty years. Others have argued that the phrase references some future generation. Both positions are wrong. The term clearly is used to describe the generation existing at that time. But it denotes a period of time (see Genesis 15:13-16, Ephesians 3:5, 21 where it denotes a period of time). If Jesus had been referencing a future generation that would witness all of these events he would have stated it this way:

This (or "A") generation shall see all these things be fulfilled.

But this is not what he said. Instead "this generation" denotes a presumed time span during which everyone alive at the time will have died. The passage suggests a direct connection between Jesus’ discussion of “this generation” and the days of Noah. What is the connection between the days of Noah and the term “this generation?”

In Genesis 7:1 the Lord commanded Noah to enter the ark:

And the Lord said unto Noah, Come thou and all thy house into the ark: for thee have I seen righteous in this generation.

The use of the term “this generation” in this passage implies a period of time. How long was a generation in the days of Noah? According to Genesis 6:3, God warned men 120 years prior to the flood (“his days shall be an hundred and twenty years”). That generation suggested a period of 120 years. Using accession dating (counting the number of New Year’s Days that elapse in the sequence—the same counting system employed in Genesis) precisely 120 years elapsed from Tishri 1, AD 30 to Tishri 1, AD 149, inclusive. Therefore the "generation" Jesus was referencing would expire in AD 149—120 years after he spoke those words and the precise time when Jesus might return.

The statement "this generation shall not pass, till all these things be fulfilled" implies that that generation would indeed pass away. It is equivalent to making this statement,"This generation shall pass away, but not before all these things have been fulfilled." However, since Jesus spoke of the passing away of heaven and earth also, this implies the world might end at the close of that generation. If it occurred any earlier, that generation would not in fact pass away. Later Jesus stated that he didn't know the day or hour when heaven and earth would pass away. Jesus was stating that the events described in the Olivet Discourse would be fulfilled within that generation except he didn't know when the world would end. However, it could only end at the close of that generation.

Two cryptic passages

For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should be no flesh saved: but for the elect’s sake those days shall be shortened. (Matthew 24:20-22)

For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be. And except that the Lord had shortened those days, no flesh should be saved: but for the elect’s sake, whom he hath chosen, he hath shortened the days. (Mark 13:19-20)

These two cryptic passages appear in the Olivet discourse and concern Jesus’ prediction about the future. These statements also confirm some aspect of the chronological pattern. What did Jesus mean when he stated that God had “shortened” the days? Most claim that the days which are in boldface refer to the days of the future tribulation or affliction.

However, this view is incorrect for a simple reason. The term "saved" found in both passages ("no flesh should be saved") was likely referencing the salvation of mankind through the crucifixion. Only moments earlier Jesus spoke of salvation using the same Greek term:

But he that shall endure to the end, the same shall be saved. (Matthew 24:13, Mark 13:13)

Clearly in this context he was discussing salvation.

The clause concerning the “shortened” days is not discussing the days of the tribulation. Rather, the appearance of the term “days” in boldface is a reference to the principle enunciated in Psalm 90:4 and 2 Peter 3:8 (a day in God’s sight is equal to a thousand years). The primary reason is because the passages suggest these are days as God views them. Moreover, the “days” are counted from “the beginning of the creation.” In other words, the passage could be paraphrased as follows:

“And except that the Lord has shortened the days, from the time of creation until now, no flesh should be saved. But for the elect’s sake, he has shortened those days.”

The passages are discussing days of creation, plus the millennia of human history from Adam, until the time when Jesus spoke these words (“unto this time”— i.e., the present time). Jesus spoke these words only two days before the crucifixion. The time from the creation of Adam until that particular time is computed to be 4,000 simple lunar years as I explain in The Millennium Chronology. Lunar years are shorter than solar years. This explains the term "shortened." Therefore 4,000 lunar years is a shortened "day" in God's sight. Jesus was probably also counting the days of creation before Adam in his reference to "those days."

I believe Jesus was providing a subtle hint in the statement, “and except that the Lord had shortened those days, no flesh should be saved.” When Jesus spoke of no flesh being saved he was referencing the salvation of humanity through his crucifixion. In other words, it was only because the crucifixion happened at the close of a millennium from the creation date that salvation was obtained at that time. The next statement in Matthew’s Gospel, “but for the elect’s sake those days shall be shortened,” simply means that at the time of the crucifixion the elect would obtain salvation. The "elect" included his disciples.

The Rapture Theory

Some believe the Bible teaches of a "rapture" in which people will ascend into heaven without experiencing death. The biblical authority for such a belief is tenuous, to say the least. The rapture view encourages many to hold to a view that Christ might return in their lifetimes. The possibility that some of us might not die seems attractive.

When Paul stated "we shall not all sleep" in 1 Corinthians 15:51 he meant that some Christians will be alive when Christ returns. Although they will die, at that time they will be resurrected without "sleeping in Christ" for a period of time like dead Christians will do before Christ returns. Jesus, every New Testament writer, and every saint who ever lived died. A hope in a rapture is no reason to believe Christ might return in our lifetimes.

Not everyone watches

In certain parables Jesus made it clear that not everyone should watch for his return. In Mark 13:34 he stated: “For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch.” In this case only the porter is assigned to watch for his return. The other servants are given different work. So, not every Christian is appointed to watch for his return. The porter represents Christians who are alive at the end of a millennium. The other servants are all other Christians.

In 1 Peter 4:7 Peter states that the “end of all things is at hand: be ye therefore sober, and watch unto prayer.” The problem is that the Greek word for “watch” here is not the same word Jesus used in admonishing some to watch for his coming. This word is translated as “sober” in other passages. Peter was not advising his readers to watch for the end of the world rather he was merely describing the lifestyle they should lead. Likewise, in 2 Peter 3:8-13 Peter describes the end of the world, yet he never admonishes his readers to “watch” for it.

In 1 Thessalonians 5:6 Paul admonishes his readers to “watch.” However, he begins the passage by discussing the “times and seasons” (5:1) implying there might be certain times when one should watch. The admonishment to "watch" was largely in reference to Christ’s return in the clouds in AD 66 which I address in the Christ in the Clouds article. Clearly his readers could have lived to witness this event.

In Luke 12:40-41 Jesus' admonishment to his disciples to watch for his return was also in reference to the AD 66 return.

In Luke 21:33-36 Jesus uses the pronoun "ye" in warning people to watch for the end of the world. The "ye" in this case was directed toward that existing "generation" whom he mentioned in Luke 21:32. That generation was to watch for the end of the world in AD 149.

Will Christ return when the worlds ends?

Second Peter 3:10 indicates that Christ will return again when the world ends. Pre-millennialists believe that Christ will return before the millennium mentioned in the Book of Revelation and the world will end a thousand years later. Thus, until Christ returns the end of the world is always at least a thousand years into the future.

This view is inaccurate (this is the view that I took in my book which I now correct). The biblical evidence clearly suggests that Christ will return at the end of the millennium and His return will coincide with the end of the world.

In Revelation 20:4 certain saints are resurrected 1,000 years before the world ends:

And I saw the thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image neither had received his mark upon their foreheads, or in their hands: and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished.

Revelation 20 was written from the perspective that the world would end at the conclusion of any millennium subsequent to AD 149. Revelation 20 did not envision the world ending in AD 149 since Christians would not have been witnessing for 1,000 years at that time. Revelation 11 was written from the perspective that the world might end in AD 149 since no millennium is described in that chapter. Both chapters describe the final judgment (Revelation 11:18, 20:13).

Several passages indicate that when Christ returns He will judge both the living and the dead. John 5:28-29 and Matthew 25:31-36 clearly suggest that He will judge the believers and the non-believers at the same time upon His return.

Since we are told that the final judgment will occur at the end of the millennium (Revelation 20: 7-15) we therefore conclude that Christ’s return will occur at the end of the millennium. The world didn’t end in AD 149, so we should interpret the millennium to be some unknown millennium counted from the creation date. At the beginning of the millennium saints will be resurrected. At the end of that millennium Christ will return. But no one knows the millennium when it will occur.

Any Millennium

How do we know that Jesus believed He could return at the end of any millennium from the creation date? In Old Testament times the night was divided into three watches. In the Old Testament an entire 24-hour day was comprised of the three watches and the 12 hours of daylight.

Of course, this cycle repeats itself every 24 hours. Judges 7:19 speaks of a “middle watch” which in this case would be the middle watch of the night. First Samuel 11:11 speaks of a “morning watch” presumably referencing the third watch of the night.

The relevant text is Psalm 90:4:

For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night. (Psalm 90:4)

The text states that each watch in the night is a thousand years and so is the day. A 24-hour day in God’s sight equals 4,000 years— three 1,000-year watches, and a 12-hour day that also equals 1,000 years.

In reference to the Second Coming, Jesus clearly taught that this event might occur in any watch of the night or even during the day. In short, it could occur in any millennium. The Gospels concur on this point. Luke 12:36-45 states:

And ye yourselves like unto men that wait for their lord, when he will return from the wedding: that when he cometh and knocketh, they may open unto him immediately…And if he shall come in the second watch, or come in the third watch, and finds them so, blessed are those servants….But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken: The lord of that servant will come in a day when he looketh not for him…

In this passage, the phrase “when he will return from the wedding,” presumably references the first watch of the night. Then Jesus states that the servants should also watch for Him during the second and third watches. Finally, He states that in addition to the three watches (i. e., 3,000 years) Jesus might return during the day. This is the 12-hour day also equated with 1,000 years. This completes the entire 24-hour cycle.

Similarly, Jesus spoke of His return occurring during any watch in Matthew 24:43:

But know this, that if the goodman of the house had known in what watch [i.e., millennium] the thief would come, he would have watched, and would not have suffered his house to be broken up. (Matthew 24:43)

Later in that passage He states that if that servant “shall say in his heart, My lord delayeth his coming” (Matthew 24:48), Jesus will then come during the 12-hour day:

The lord of that servant shall some in a day when he looketh not for him, and in an hour that he is not aware of… (Matthew 24:50)

Clearly, by understanding that Jesus was discussing the repetitive cycle of the three watches of the night followed by the day, we know that the world could end at the expiration of any millennium from the creation date.