There are three main positions in the study of Eschatology regarding the millennium described in Revelation 20:1-6:
While this article is not intended to cover the case for Premillennialism in great detail, the reasons it is compelling are:
Therefore, Premillennialism is a compelling position, as it seems to be the most faithful and sensible interpretation of Revelation chapters 19 and 20, especially in light of what the rest of Scripture says about the Second Coming and the Devil, and when looking at the world's persecution of Christians, and the prevalence of wickedness, and false religion.
Beginning with Catholicism, the Catholic Church has approached a condemnation of the Premillennial view, but rather than outright declaring it false, or heretical, merely say that it "cannot be taught safely":
Decree of the Holy Office, July 21, 1944
2296 In recent times on several occasions this Supreme Sacred Congregation of the Holy Office has been asked what must be thought of the system of mitigated Millenarianism, which teaches, for example, that Christ the Lord before the final judgment, whether or not preceded by the resurrection of the many just, will come visibly to rule over this world.
The answer is: The system of mitigated Millenarianism cannot be taught safely.
The above's description of the doctrine which teaches that "Christ the Lord before the final judgment, whether or not preceded by the resurrection of the many just, will come visibly to rule over this world", encompasses the common form of Premillennialism held by many today, as it certainly teaches that Jesus will come to visibly rule over the world prior to the final judgment.
So, Catholicism is not favorable to the Premillennial view. Rather, it actively teaches Amillennialism, as can be demonstrated by looking at the Catechism, which teaches that Jesus Christ's kingdom was inaugurated after the Lord's ascension to Heaven, when He sat down at the right hand of the Father:
Catechism of the Catholic Church 664
664 Being seated at the Father's right hand signifies the inauguration of the Messiah's kingdom, the fulfilment of the prophet Daniel's vision concerning the Son of man: "To him was given dominion and glory and kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed." After this event the apostles became witnesses of the "kingdom [that] will have no end".
Similarly, the Catholic Study Bible's note on Revelation 20:1-6 reads:
The Catholic Study Bible - Revelation 20:1-6
Like the other numerical values in this book, the thousand years are not to be taken literally; they symbolize the long period of time between the chaining up of Satan (a symbol for Christ's resurrection-victory over death and the forces of evil) and the end of the world. During this time God's people share in the glorious reign of God that is present to them by virtue of their baptismal victory over death and sin;
Therefore, Catholicism holds a view of the Millennium that teaches that Jesus will not literally reign here on earth, but rather began to spiritually reign from Heaven, just after He rose from the dead, and ascended to Heaven.
Orthodoxy, likewise, teaches Amillennialism, and rejects Premillennialism:
The Orthodox Study Bible - Revelation 20:2
Though most did not, a few early Fathers and writers believed in a literal thousand year binding of Satan and reign of Christ and the saints on earth (vv. 2-7). The Church, however, authoritatively rejected this teaching (called chiliasm) at the Second Ecumenical Council. In apocalyptic literature, numbers have symbolic significance. "Thousand" is often used in the Scriptures to denote a long period of time, a great quantity, completion, perfection, thoroughness (Job 9:3: 2 Pt 3:8). Here, a thousand years (vv. 2-7) is interpreted as the Church age, when Jesus reigns on earth in those who believe. It is that era between the first and second comings of Christ, also called the "last times," when Satan's effectiveness at deceit is restricted through the Cross and Resurrection of Christ, and the saints share in Christ's earthly reign through the Church. For these persecuted Christians threatened by martyrdom, this is a consoling hope.
The above acknowledges that "a few early Fathers and writers believed in a literal thousand year binding of Satan and reign of Christ and the saints on earth", though asserts that "most did not". To the contrary, as will be shown later in this article, prior to 200 AD, it was the majority view of the extant writers from that period who speak on the subject.
The Orthodox Study Bible also suggested that the First Council of Constantinople's (381 AD) addition of the line "His kingdom will have no end" to the Nicene Creed is a condemnation of Premillennialism. However, the addition being referred to is not a condemnation of Premillennialism, as Premillennialism does not teach that Jesus Christ's kingdom "ends". After the Millennium, Jesus destroys the last rebellion of mankind (Revelation 20:7-9), and then gives the kingdom over to God the Father, and the eternal state begins (1 Corinthians 15:24-28). So, Jesus Christ's kingdom is truly everlasting, as He rules forever, alongside God the Father, beginning at the Millennium, and continuing forever afterwards.
Historically, also, this has not been seen as a condemnation of Premillennialism. Philip Schaff (1819-1893 AD), commenting on the addition, notes:
Philip Schaaf - History of the Christian Church, Volume 3, Chapter 129, The Nicene and Constantinopolitan Creed
1441 This addition likewise is found substantially in the Antiochian creeds of 341, and is directed against Marcellus of Ancyra, Sabellius, and Paul of Samosata, who taught that the union of the power of God (ἐνέργεια δραστική) with the man Jesus will cease at the end of the world, so that the Son and His kingdom are not eternal
Therefore, the study note in the Orthodox Study Bible is inaccurate on this point. Premillennialism was not condemned by an early Ecumenical Council. It is also wrong in stating that "most" early writers did not believe in Premillennialism.
Finally, if one were to argue that the Premillennial view is tolerated within Catholicism or Orthodoxy, they must concede that it is certainly not dominant. It is not officially taught or emphasized, with both traditions instead favoring Amillennialism.
If either of these denominations are to be the true Church, outside of which all are damned (as they both teach), one would expect them to be absolutely correct on Eschatology, and teach it loudly, and clearly, as it is a major area of doctrine, concerning the Antichrist, the Second Coming of Jesus, and our view of the relationship between the Church and government. If Premillennialism is true, they have failed in doing this.
This section documents citations from Church history demonstrating a belief in Premillennialism.
To begin, Papias (60-130 AD), who is stated by Irenaeus (130-202 AD) to have known the Apostle John and Polycarp (69-155 AD), is quoted by Eusebius (265-339 AD) as having taught Premillennialism:
Papias (60-130 AD) - Fragments of Papias, Chapter 6
We must now point out how Papias, who lived at the same time, relates that he had received a wonderful narrative from the daughters of Philip. For he relates that a dead man was raised to life in his day. He also mentions another miracle relating to Justus, surnamed Barsabas, how he swallowed a deadly poison, and received no harm, on account of the grace of the Lord. The same person, moreover, has set down other things as coming to him from unwritten tradition, amongst these some strange parables and instructions of the Saviour, and some other things of a more fabulous nature. Amongst these he says that there will be a millennium after the resurrection from the dead, when the personal reign of Christ will be established on this earth.
The above description of "a millennium after the resurrection from the dead, when the personal reign of Christ will be established on this earth", is the position espoused by Premillennialism.
Next, Polycarp (69-155 AD), who is stated by Irenaeus (130-202 AD) and Tertullian (160-220 AD) to have known the Apostle John, writes what can be seen as a Premillennial statement in his only existing epistle:
The Epistle of Polycarp 5:2 (69-155 AD)
For if we be well pleasing unto Him in this present world, we shall receive the future world also, according as He promised us to raise us from the dead, and that if we conduct ourselves worthily of Him we shall also reign with Him, if indeed we have faith.
This is interpreted as Premillennial, because it contrasts "this present world" with "the future world", and in that context, says "we shall reign with him, if indeed we have faith". This language would make less sense in an Amillennial view, where "this present world" is the same which the saints were presently reigning over.
Next, the Epistle of Barnabas, which is dated between 70-130 AD, speaks of Satan being in authority in the world, and a "six day" period of 6,000 years followed by a "one day" period of rest, after the return of Jesus:
Epistle of Barnabas 2:1 (70-130 AD)
1 Since, therefore, the days are evil, and Satan possesses the power of this world, we ought to give heed to ourselves, and diligently inquire into the ordinances of the Lord.
Epistle of Barnabas 15:4-5 (70-130 AD)
4 Attend, my children, to the meaning of this expression, He finished in six days. This implies that the Lord will finish all things in six thousand years, for a day is with Him a thousand years. And He Himself testifies, saying, Behold, today will be as a thousand years. Therefore, my children, in six days, that is, in six thousand years, all things will be finished.
5 And He rested on the seventh day. This means: when His Son, coming [again], shall destroy the time of the wicked man, and judge the ungodly, and change the-sun, and the moon, and the stars, then shall He truly rest on the seventh day.
Though Premillennialism does not require the reign of Jesus Christ to be exactly 1,000 years, the above teaches a "seven day" view of creation, with each "day" representing 1,000 years, with the final "day" of "rest", i.e., the Millennium, taking place after the Son comes again.
Next, Justin Martyr (100-165 AD), in his work Dialogue with Trypho, demonstrates that he believes in a thousand-year reign of Jesus Christ in Jerusalem, with believers, that was to come in the future:
Justin Martyr (100-165 AD) - Dialogue with Trypho, Chapter 80
Trypho: I remarked to you sir, that you are very anxious to be safe in all respects, since you cling to the Scriptures. But tell me, do you really admit that this place, Jerusalem, shall be rebuilt; and do you expect your people to be gathered together, and made joyful with Christ and the patriarchs, and the prophets, both the men of our nation, and other proselytes who joined them before your Christ came? Or have you given way, and admitted this in order to have the appearance of worsting us in the controversies?
Justin: I and others, who are right-minded Christians on all points, are assured that there will be a resurrection of the dead, and a thousand years in Jerusalem, which will then be built, adorned, and enlarged, [as] the prophets Ezekiel and Isaiah and others declare.
Justin Martyr (100-165 AD) - Dialogue with Trypho, Chapter 81
And further, there was a certain man with us, whose name was John, one of the apostles of Christ, who prophesied, by a revelation that was made to him, that those who believed in our Christ would dwell a thousand years in Jerusalem; and that thereafter the general, and, in short, the eternal resurrection and judgment of all men would likewise take place. Just as our Lord also said, 'They shall neither marry nor be given in marriage, but shall be equal to the angels, the children of the God of the resurrection.'
Next, Melito of Sardis (100-180 AD) can possibly be included as an early believer in Premillennialism, according to the testimony of Jerome (347-420 AD), and Gennadius of Massilia (496 AD):
Larry Crutchfield - The Apostle John and Asia Minor as a Source of Premillennialism, Journal of the Evangelical Theological Society, December 1988
In light of the substantial absence of Melito's writings, the assumption of his premillennial views is usually based on the fact that "Jerome [Comm. on Ezek. 36] and Gennadius [De Dogm. Eccl. 52] both affirm that he was a decided millenarian." (Shimeall, Second Coming, 67)
Without direct statements from Melito himself it is unwise to be dogmatic on the subject. But the existing testimony, especially when given by one like Jerome - himself no friend of millenarians - cannot be minimized. This testimony plus Melito's proximity in time and place to men whose premillennial "orthodoxy" cannot be questioned seems to task with the greater burden of proof those who would deny him the belief.
The above is a fourth-hand source - far from ideal. Yet still, there seems to be evidence that Melito was Premillennial.
Next, Irenaeus (130-202 AD), in his work Against Heresies, written circa 180 AD, after describing the Millennium, explicitly rejects an allegorical interpretation, and also holds to a "seven day" view of creation:
Irenaeus (130-202 AD) - Against Heresies, Book 5, Chapter 28
3 For in as many days as this world was made, in so many thousand years shall it be concluded. And for this reason the Scripture says: "Thus the heaven and the earth were finished, and all their adornment. And God brought to a conclusion upon the sixth day the works that He had made; and God rested upon the seventh day from all His works." This is an account of the things formerly created, as also it is a prophecy of what is to come. For the day of the Lord is as a thousand years; and in six days created things were completed: it is evident, therefore, that they will come to an end at the sixth thousand year.
Irenaeus (130-202 AD) - Against Heresies, Book 5, Chapter 32
2 Now God made promise of the earth to Abraham and his seed; yet neither Abraham nor his seed, that is, those who are justified by faith, do now receive any inheritance in it; but they shall receive it at the resurrection of the just. For God is true and faithful; and on this account He said, "Blessed are the meek, for they shall inherit the earth."
Irenaeus (130-202 AD) - Against Heresies, Book 5, Chapter 34
4 Then again, speaking of Jerusalem, and of Him reigning there, Isaiah declares, "Thus saith the LORD, Happy is he who hath seed in Zion, and servants in Jerusalem. Behold, a righteous king shall reign, and princes shall rule with judgment" And with regard to the foundation on which it shall be rebuilt, he says: "Behold, I will lay in order for thee a carbuncle stone, and sapphire for thy foundations; and I will lay thy ramparts with jasper, and thy gates with crystal, and thy wall with choice stones: and all thy children shall be taught of God, and great shall be the peace of thy children; and in righteousness shalt thou be built up."
And yet again does he say the same thing: "Behold, I make Jerusalem a rejoicing, and my people [a joy]; for the voice of weeping shall be no more heard in her, nor the voice of crying. Also there shall not be there any immature [one], nor an old man who does not fulfil his time: for the youth shall be of a hundred years; and the sinner shall die a hundred years old, yet shall be accursed. And they shall build houses, and inhabit them themselves; and shall plant vineyards, and eat the fruit of them themselves, and shall drink wine. And they shall not build, and others inhabit; neither shall they prepare the vineyard, and others eat. For as the days of the tree of life shall be the days of the people in thee; for the works of their hands shall endure."
Irenaeus (130-202 AD) - Against Heresies, Book 5, Chapter 35
1 If, however, any shall endeavour to allegorize [prophecies] of this kind, they shall not be found consistent with themselves in all points, and shall be confuted by the teaching of the very expressions [in question]. For example: "When the cities" of the Gentiles "shall be desolate, so that they be not inhabited, and the houses so that there shall be no men in them and the land shall be left desolate." "For, behold," says Isaiah, "the day of the LORD cometh past remedy, full of fury and wrath, to lay waste the city of the earth, and to root sinners out of it." And again he says, "Let him be taken away, that he behold not the glory of God." And when these things are done, he says, "God will remove men far away, and those that are left shall multiply in the earth." "And they shall build houses, and shall inhabit them themselves: and plant vineyards, and eat of them themselves." For all these and other words were unquestionably spoken in reference to the resurrection of the just, which takes place after the coming of Antichrist, and the destruction of all nations under his rule; in [the times of] which [resurrection] the righteous shall reign in the earth, waxing stronger by the sight of the Lord: and through Him they shall become accustomed to partake in the glory of God the Father, and shall enjoy in the kingdom intercourse and communion with the holy angels, and union with spiritual beings; and [with respect to] those whom the Lord shall find in the flesh, awaiting Him from heaven, and who have suffered tribulation, as well as escaped the hands of the Wicked one.
2 Now all these things being such as they are, cannot be understood in reference to super-celestial matters; "for God," it is said, "will show to the whole earth that is under heaven thy glory." But in the times of the kingdom, the earth has been called again by Christ [to its pristine condition], and Jerusalem rebuilt after the pattern of the Jerusalem above, of which the prophet Isaiah says, "Behold, I have depicted thy walls upon my hands, and thou art always in my sight," And the apostle, too, writing to the Galatians, says in like manner, "But the Jerusalem which is above is free, which is the mother of us all." He does not say this with any thought of an erratic AEon, or of any other power which departed from the Pleroma, or of Prunicus, but of the Jerusalem which has been delineated on [God's] hands. And in the Apocalypse John saw this new [Jerusalem] descending upon the new earth. For after the times of the kingdom, he says, "I saw a great white throne, and Him who sat upon it, from whose face the earth fled away, and the heavens; and there was no more place for them."
The above is a small portion of his defense of Premillennialism, which is covered at length throughout Book 5, beginning at Chapter 24.
Irenaeus also, when speaking of the blessings which Jacob is to enjoy in the Millennium, says "And these things are born witness to in writing by Papias, the hearer of John, and a companion of Polycarp, in his fourth book; for there were five books compiled by him" (Against Heresies, Book 5, Chapter 33), which adds another witness to the Premillennial views of Papias, and potentially Polycarp, discussed above.
Lastly, Hippolytus of Rome (170-235 AD), though his Commentary on Daniel (202-211 AD) slightly exceeds the period of emphasis in this article (pre-200 AD), is nevertheless an extremely early witness to Premillennialism:
Hippolytus (170-235 AD) - Commentary on Daniel, Book 4, Chapter 14
3 For, "the time approached," that is, all at once the time was fulfilled and the saints possessed the kingdom, when the Judge of judges and the King of kings in the future comes from heaven, who shall remove every chief and power which opposes him, and shall consume all in an eternal fire, punishing the unrighteous, but he shall give to his slaves both prophets and martyrs and to all who fear him the eternal kingdom.
Hippolytus (170-235 AD) - Commentary on Daniel, Book 4, Chapter 23
4 And so it is absolutely necessary for six-thousand years to be fulfilled, so that the Sabbath rest may come, the holy day, in which God rested from all his works which he began to do.
5 The Sabbath is a model and an image of the coming kingdom of the saints, when the saints shall co-reign with Christ, when he arrives from heaven, as also John in his Apocalypse describes. For a day of the Lord is as a thousand years.
6 And so since in six days God made all things, it is necessary for six thousand years to be fulfilled. For they are not yet fulfilled, as John says, "Five have fallen, but one is," such is the sixth millennium, "the other has not yet come," saying "the other" he describes the seventh millennium in which there shall be rest.
Above, as others, Hippolytus relates the Millennium to the creation week, seeing earth as being on a 7,000-year plan, with 6,000 years followed by a 1,000 year Millennium. This detail is not what is being highlighted above - rather, the view that the Kingdom in which the saints will reign with Christ is still yet to come is the essence of Premillennialism, and it is clearly present here.
Historical Premillennialism has support Biblically, and in Church history. Unfortunately, it has been replaced with the doctrine of Amillennialism in the major Imperialist denominations, who often construe it as a novel doctrine, when it is not.