[The following Appendix can be found in Nathaniel Westís book - Danielís Great Prophecy The Eastern Question The Kingdom, pp. 247-255.  One does not need to agree with all the authorís interpretations to recognize his work as a major contribution to the understanding of some of the deeper aspects of Biblical prophecy.]



The prophet Daniel spreads before us the entire times of the Gentiles, Babylonian, Medo-Persian, Graeco-Macededonian and Roman, with the kingdoms sprung from the third and fourth empires, from B.C. 606 to the Second Coming of Christ.  As to the Fourth Empire, the Roman, he gives: (1) The birth of Christ, A.D. 1; His Crucifixion, A.D. 33; the destruction of Jerusalem by Titus, A.D. 70; (2) the Great Interval of the Roman times of the Gentiles to the 70th week, and (3) the 70th week itself.  He thus covers the whole time between the First and Second Advents.  That interval lies between the 69th and 70th weeks, and includes the birth, death and ascension of the son of Man and destruction of Jerusalem.  Or, if starting from the catastrophe, it lies between A.D. 70 and the 70th week.


[* See Dan. 9: 24, 27.]


Our Lord, in Matt. 24., 25., and parallels in Mark and Luke, resumes all this, and, building on Daniel, enlarges the prophecy, assigning the Church to her place, alongside of Israel, the one carrying the Gospel to the nations, the other remaining in unbelief during the interval.  The period of thirty three and a half years from His birth to His crucifixion lay behind Him when He uttered His discourse.  The whole period from His death to His Second Coming stood before Him.  He characterizes the Roman "Times of the Gentiles" as the period of Israelís rejection and the cross-bearing of the Church; a period for the development of the world-power, false Christs, war, missions, persecution, famines, pestilence, apostacy; all manner of calamities.  To paint in, here, a millennial age of universal righteousness and peace is an impossibility.  There is no room for it.  The Lord has positively excluded it. *


The Apostle John, in his Apocalypse, building both on the Olivet Discourse and Danielís prophecy, as well as on other prophecies, gives us, again, the same Interval of the Roman times of the Gentiles and the 70th week, with the Church, Israel, the world-power or kingdoms of this world and the Kingdom of God.  He separates artistically all the events of the future in outline, and with the lucidity of exposition and perfect symmetry of arrangement, displays the whole course of the Church and of the world-power in four great series or groups of sevens, viz., the 7 Epistles to the Asiatic churches, the 7 seals, the 7 trumpets, the 7 vials, with an episode, or pause-vision, between the 6th and 7th places in each series - each series ending with the Day of the Lord and the Second coming of the lord; the Theme of his book, announced in Rev. 1: 7, "Behold, He cometh with clouds!"


The 7 Epistles unfold the great interval of the Roman times of the Gentiles on its ecclesiastical side, giving in separate letters to the churches the different phases of Christianity in the first century, all typical of the different phases of Christendom till the Lord comes. They represent the Church development and the doom of its last prevailing form, even to the "spued out" of the Lordís mouth.  The 7 seals cover the same interval, and give is the civil and political side of the same period, the development of the world-power, proceeding from the state of temporary peace near Johnís time, going forth externally, "conquering and to conquer" through scenes of bloodshed and woe, and also the hostility of the world-power toward the Church, her martyrdom and the doom of the world-power itself at the Second Coming of Christ.  The 7 trumpets, entering later, yet covering a large part of the same interval, give the judgments of God upon an apostatising Christendom, while still the work of missions continues, and, after the conversion of Israel, ending with the overthrow of the kingdoms of this world, their conversion to Christ, and the victory of the Kingdom of God at the Second Coming of Christ.  The 7 vials, entering last of all, are the judgments under the 7th trumpet, and run on to the same end; judgments specially quick and intense on the Antichrist and his kingdom during the Great Tribulation.  The climax, or Summit-Section, here is Rev. 11: 15-19, which contains, proleptically, all that is afterward more minutely developed from 12. to 20: 6.


The characters of this great "Drama of the End" are (1) the true election out of Israel, the sealed 144,000; the sun-clothed woman, or Jewish Church, whose history at both Advents are given; (2) the Dragon dressed in the uniform of the Roman empire; (3) the Roman Beast and the false prophet, his whole history, pagan, papal, infidel, given in the symbols; (4) the false Church, the harlot and her daughters, everywhere; (5) the true Church, or suffering saints of God, whose "patience and faith are tried;" (6) the personal Antichrist, or "8th head"; (7) the worshippers of the Antichrist; (8) the ten horns or kingdoms springing from the Roman empire; (9) Israelís martyrís in Heaven by the glassy sea; (10) God, Jesus Christ, the Holy Spirit, angels and demons.


As to the progress or development of the Apocalypse, Chapter 1. is the general introduction with the fundamental vision of the whole book, the Christophany, the commission to write and explanations of the vision.  Chapters 2. and 3. are the 7 Epistles to the churches. Chapters 4. and 5. are scenes in Heaven at the Ascension of Christ to His Fatherís throne, the delegation to Him, formally, of all power by the gift of the 7 sealed Book of the future amidst a universal jubilee.  Here is the source of "Old Coronation."  It is Ephesians 1: 19-23, in symbols.  It is not the Second Advent, but the Ascension, and Coronation, six weeks after Gethsemane and Calvary. Chapters 4. and 5. are General Introduction to all the Seals, Trumpets, and Vials, just as 1. was General Introduction to the Whole Book.  On this follows the opening of 6 seals in Chapter 6.  Between the 6th and 7th seal is the episode, or pause-vision, given for comfort to the Church and in contrast with the awful scenes in the seals preceding. Here the dramatic progress is suspended.  In great typical symbols, or ideal frames, the different phases of the future are represented, all the events corresponding to each symbol entering into that symbol, from Johnís time to the Second Coming of the Lord. Chapters 8. and 9. resume the progress and give 6 trumpet-visions, which are the 7th seal developed.  Again, between the 6th and 7th trumpet comes the next episode, in Chapters 10. and 11., where the Rainbow-Angel (Christ) gives the open "Little Book," containing Israelís fortunes in the time of the end, into the hands of John, whose commission to "prophesy again" is executed by the Two Witnesses.  Here enters the 70th week, as given in Daniel, only more largely filled out with the Antichrist and scenes in Jerusalem under the Antichrist during the building of the Temple.  In 12. we have converted Israel, the Jewish Christian Church of the "Time of the End," Michael standing up as in Daniel. Chapter 13. is the Great Tribulation, their Redeemer come to them on the earthly Mount Zion, and (2) the call of the Gospel to the nations, the last warning to all apostates, the climax of the Tribulation, the harvest and the Vintage at the Second Coming of Christ.  The time is under the 7th trumpet, or 7 vials.  In 15, we have a special introduction to the vials, Israelís martyrs in Heaven preluding the victory of the Kingdom of God and the universal conversion of the nations.  In 16. the 7 vials pour the 7 last plagues upon the Antichrist and his kingdom, finishing the mystery of God, and bring in the Kingdom of God in victory, amid cosmic convulsions and judgments unknown before.  The Episode between the 6th and 7th vials so rapidly affused, is the brief word in Rev. xvi., 15, 16, announcing the near, imminent and impending Advent of the Lord for his saints at the "thief-time," and repeating the admonition, given by Himself previously to the Church, in Matt. 24: 42-44, "Behold I come as a thief! Blessed is he that watcheth and keepeth his garments, lest he walk naked, and they (the Antichristian worshippers) see his shame."  It is the time of the gathering at Armageddon, Antichrist gathering his hosts, Christ gathering His own.


Chapters 17. and 18. are explanatory of Babylon and the Beast,   i. e., apostate Christendom, and its relations in the last time, and paint in drastic colours the fall of RomeChapter 19. brings the loud "Hallelujahs" and the announcement that the time for the marriage of the Lamb and His long-divorced but now repentant "wife," the Jewish Church, has come.  The same chapter gives us again the Second Advent and the destruction of the Antichrist at Jerusalem, as at the close of 14.   Chapter 20: 1-6, gives us the binding of Satan, and resumes the Resurrection, given in 11. and implied in 14., in order to associate the same with the kingdom of the 1,000 years.  All that Joel, Isaiah, Daniel, Ezekiel and Zechariah have spoken concerning the Valley of Jehoshaphat, the Mount of Olives, Zion, Jerusalem and Israel, the Antichrist and the nations in the last crisis are here involved.  John expressly adds Rome, Armageddon and Jerusalem.  As in Daniel, so in Johnís Apocalypse, the two cities around which the whole Revelation revolves are Jerusalem, and Rome the capital of the Fourth Empire.  John especially emphasizes Rome, Jerusalem, Armageddon and the Valley of Jehoshaphat, which he calls the "winepress outside the city."  As in the beginning of the Christian age, Jerusalem fell and Rome arose to be the central city of the Christian age for 1,000 years, so at the end of our age Rome shall fall and Jerusalem "arise" and "shine," the central city of the millennial age.  How completely the roles are reversed in the providence of God!


Thus the great peculiarity of the Apocalypse is precisely that of, Daniel and the Olivet Discourse, only drawn out more at length, viz., that when we think we have reached the "End," still "the End is not yet," since the "End" has its own development.  When we come to the End in Dan. 2., still it was not yet, but a new series of visions developed as in 7. and so again in the succeeding prophecies.  So was it in the Olivet Discourse.  When we came to the period of universal war, and supposed the "End" had come, still the End was not yet, but only the "beginning of sorrows."  And when, again, we reached the extension of the Gospel to all nations, still the End was further developed by a retrogression to the middle of the 70th week, hence advancing to the Parousia itself.  So it is with the series of the 7 epistles, 7 seals, 7 trumpets, and 7 vials.  By an ingeniously divine arrangement the whole drama of the future is disposed into different series of seven visions each, the 7th in each case blooming into a new series, until the 7th vial, the "Vial of the Consummation," is reached.  Two of these series are parallel, the remaining two entering en echelon, each later than the other.  Nothing is clearer to him who understands the structure of the Apocalypse than its organic relation to the Book of Daniel and the Olivet Discourse.  That Discourse is the link between them.  Danielís prophecy of the Fourth Empire furnishes the ground lines for both, the frame into which both are set.  Danielís 4th Beast is Johnís Roman Beast.  The 10 Horns in Daniel are the 10 Horns in John.  The "Little Horn" in Daniel 7. is the personal Beast who ascends from the abyss in John.  Paulís "Man of Sin," "the Antichrist," "the prince to come" in 9: 27, "the king" in 11: 36, 40-45, the Beast in Rev. 13: 5; xi: 7, and 17: 8; the "8th head" in 17: 11, the personal Antichrist being the whole Beast itself, the one in whom the whole Antichristian empire in Europe Asia and Africa is centered in the last times.  Israel, in Daniel, is both apostate Israel, and the 144,000 of the elect Israel in John "the People of the Saints of the Most High."  The 70th week in Dan. 9: 27, is the 70th week in Rev. 11: 2, 3, 7.  The 1,260 days of Great Tribulation are the "shortened days" in Matt. 24: 21, 22, and "short time" in Rev. 12: 12.  Michael standing up in Dan. 12: 1, is Michael standing up in Rev. 12: 6.  The "these my brethren" in Matt. 25: 40, are the "our brethren" in Rev. 12: 10, 11, the "People of the Saints of the Most High" in Dan. 7: 27.  The Son of Man coming in the clouds, Dan. 7: 13, is the Son of Man coming in the clouds, Rev. 1: 7, and 14: 14, and in Matt. 25: 29-31The resurrection of the holy dead, Dan. 12: 2, 3, is the resurrection in Matt. 24: 30, 31, followed by the rapture, 24: 40-44; i. e., the resurrection in Rev. 11: 18; implied also in Rev. 14: 13, the reaping of the living saints, Rev. 14: 14-16, and their enthronement in Rev. 20: 3-6.  The destruction of the Antichrist and his allies, Dan. 7: 25, 26; xii: 7, is the destruction in Rev. 6: 15-17; 11: 18; 19: 11-21; 14: 20, at JerusalemThe kingdom in victory underneath all heavens, Dan. 7: 27; 2: 44, is the kingdom in Matt 25: 34, and in Rev. 11: 15, and 20: 6, and 12: 10.  The conversion of Israel, Dan. 9: 24, is the conversion in Matt. 23: 39, and in Rev. 12: 10, 11.  Such is the organic unity of these three great predictions in Daniel, Matthew and John.  If the Vision of Judgment, Dan. 7., is not a prophecy of the literal Second Advent of Christ in person, to set up His millennial kingdom in triumph over all the earth, but is mere "judical poetry," the authority of Christ and His Apostles and the whole New Testament eschatology are wrecked.  The literal Second Coming is annihilated by every figurative and spiritualizing process of interpretation.  In the Apocalypse the Advent is represented in various ways, under various symbols, in order to express its relations to the various characters and events of the closing scene at the end of the age.  It enters the drama no less that 7 times: (1) After the 6th Epistle, in its relation to the out-spued Church of the End-Time; (2) under the 6th seal, in its relation to the doom of the world-power; (3) under the 7th trumpet, in its relation to the resurrection of the holy dead; (4) in the programme-chapter, in its relation to the reaping of the living saints and their separation from the wicked thrown into the winepress; (5) in the vial-visions, after the 6th vial, in its relation to the gathering at Armageddon; (6) again under the vials, in its relation to the destruction of the Antichrist at Jerusalem, a special picture connected with the binding of Satan, the resumption of the resurrection, to which is added the enthronement of the saints and the 1,000 years; (7) in the epilogue, in its relation to the theme of the whole book.  In all these representations the end-point of the Advent for the Church is the close of the Great Tribulation.  Such the law and the structure of the Apocalypse, in perfect harmony with the Olivet Discourse, Daniel and all the prophets - from Rev. 3. to 20.   There is no Advent of any kind, anywhere, for any purpose, in all the Bible, save the First Advent, prior to the close of the Great Tribulation, i.e., prior to the "thief-time" in Matt. 24: 44.


And now as to Johnís development of Danielís 70th week.  That week enters in Rev. 11.  Chapter 12. shows the conversion of the Jews, as 13. shows the empire of the Beast and the Great Tribulation, which extends to 20.   Chapter 14, after an anticipating scene of new-born Israel, with their Redeemer come to them on the exalted earthly Mount Zion, gives us a view of the state of the world during the last generation of men who survive to see the Advent, and to the last events before the Advent itself.  It is the "Time of the End," when it will be as in Noahís day, the time also of the ascendancy of Anti-christianity in Europe, Asia and Africa, its world-wide power felt in every nation under heaven, the time of politically de-christianized Christendom, the time when the Jewish problem, the fate of the Antichrist and his allied kings, the fate of the Holy Land, of the nations and of the kingdom of God on earth must be decided. Apostate Judaism in league with Mohammedanism, both against Christ, will have hastened the end, and the rupture between the Antichrist and Israel will have hastened the final crisis.  In the general programme of the end (14.) John sees, in a special group of 7 visions, 6 officiating angels and the "Son of Man" in the clouds of heaven.  The first three are announcers of the Divine will.  The last three are the bearers of Divine orders from God the Father to the Son of Man, who has now descended from heaven and is now cloud-seated in the air.  Between the groups the Advent takes place. The programme stands thus:


(1). The first angel announcing the Gospel. 14: 6, 7.

(2). The second angel announcing the fall of Babylon. 14: 8.

(3). The third angel announcing the doom of apostates. 14: 9-11.


(5). The fourth angel bearing the order for the harvest. 14: 15.

(6) The fifth angel, coming and waiting, 14: 17, till

(7) the sixth angel comes and orders the vintage. 14: 18.


In other words, John sees the Zenith-Angel flying in the path of the sun, uttering the last call of the Everlasting Gospel to the nations, the Judgment, and the urging men to repentance.  He sees another angel in the air proclaiming the doom of Rome, the corruptness of all the nations of the earth.  He sees another still, and hears him threatening divine wrath on all apostates of the Antichristian time.  It is the climax of the Tribulation.  It is Godís last merciful and last appeal even to an antichristian world, the angels symbolizing those whom God will raise up as messengers to make the last call of His mercy to mankind in this present age, and the last faithful warning of the Lordís Coming and impending Judgment.  The martyrs are falling, the last blood-witnesses of Jesus.  Interposed is a benediction from heaven, upon their graves: "Blessed are the dead, the slaughtered ones in the Lord, from now on; Yea saith the Spirit; that they may rest from their labours; for their works follow with them." 14: 13, 13.  The time-point is immediately before the Advent.  "From now on" they are blest, because their works meet now their full reward.  It means their resurrection.  Any moment, then, the Lord may come.  And He comes!  John sees what Daniel saw, and the Lord Himself foretold, "One like the Son of Man on the clouds," but "having on His head a golden crown (the crown of life, symbol of the resurrection) and a sharp sickle in His hand."  It is Matt. 13: 39-43.  And now that Christ is cloud-seated in the air, the order-bearing angels bring to Him the word from God the Father to commence and execute the judgment.  With loud voice the Harvest-Angel delivers the command to Him who sits on the cloud.  "Thrust in the sickle and reap, for the harvest of the earth is over-ripe."  Manís wickedness is great, and the time to separate the holy living ones has come.  The earth is reaped, the wheat separated from the chaff, and, with the holy risen ones, both are raptured to meet the Lord in the air.  It is after the 6th vial.  It is Armaggeddon-time.  It is Matt. 24: 40, 41. Next, John sees the Vintage-Angel descending from the Temple in Heaven, yet waiting till the Altar-Angel follows and cries with loud voice again to the cloud-seated Son of Man, "Thrust in thy sharp sickle and gather the clusters of the vine of the earth: for her grapes are fully ripe."  The earthís corrupted vine is reaped, its clusters piled into the winepress of the wrath of God outside the city of Jerusalem.  The blood flows up to the horsesí bridles, discolouring the streams and rivers, bridle-deep, 1,600 furlongs off.  It is the land of Palestine that is the theatre of war.  The scene is the Valley of Jehoshaphat, that Joel saw, as did Isaiah and Zechariah.  It is the settlement of what we call the "Eastern Question" in the "Great Day of God Almighty:" the same Judgment pictured further on under the Rider on the White Horse from an opened heaven.  Such the programme-chapter developing the events of the 70th week, first mentioned in the prophet Daniel.


After a special introduction to the vials, Chapter 15. comes the final group of 7 visions, the vial-visions of Chapter 16., showing the mode in which what was programmed in 15. is fulfilled.  The first 4 vials, poured upon the earth, sea, river sources and the sun in Europe, Asia and Africa, poison the waters so needful for man, and infect the atmosphere and land with plagues made terrible by the scorching heat of the sun.  It means great naval and military warfare, East and West alike: the hot, bleak mountains and the arid sands burning the feet of antichristian hosts, and scorching their heads; where water is, yet "not a drop to drink," the carnage is so great; the world still impenitent and still blaspheming.  The 5th vial spreads darkness over the seat and the kingdom of the Antichrist, darkness thick as that of Egypt; Jerusalem is darkened, as at the Crucifixion. Sun, moon and stars refuse to shine.  In the East the Euphrates is dried up under the 6th vial, to speed the march of the allies of the Antichrist to Armageddon.  The kings of the whole earth, now quarreling among themselves, meet, with their armies, in the Holy Land for the last struggle. Rev. 16: 12-16. "Behold, I come as a thief! Blessed is he that watcheth."  It is the Advent, the Resurrection-Time.  Then the 7th vial, "the Vial of Consummation." "Done!"  The last act of the tragedy of the Warfare Great is completed, amid atmospheric phenomena of rapidly alternate heat and cold, earthquake, cosmic phenomena, Olivet sundered, Holy Land upheaving and subsiding, cities falling, mountains disappearing, islands fleeing away, Romeís place subgulfed, hailstones a talentís weight smiting the foe, the wicked calling on the rocks to hide them from the face and the wrath of the Lamb.  Specially, and after the explanations given in Chapters 17. and 18., John hears the thundering "Hallelujas" in Heaven over the fall of apostate Christendom, and the announcement that the time of the marriage of the Lamb and His long-divorced but now repentant "wife," New-Born Israel, has come.  The vision closes with the picture of the Antichristís destruction (Rev. 19: 11-21), the binding of Satan and the resumption of the resurrection scene in order to connect it with the kingdom of the 1,000 years. Rev. 20: 1-6.  So ends our present age.  So comes the Kingdom of God to victory under all heavens.  The Colossus has become as "the chaff of the summer threshing floor."  The nations, purged by judgment, and destruction of the wicked who have failed to see the hand of God and refused to listen to the last call of the Gospel, are saved.  It is Godís "strange work."  "I will sing of judgment and of mercy; unto thee, O God, I will sing!" Ps. 101: 1.  Thus has John unfolded and filled, in detail, the Vision of Judgment seen by Daniel in Chapter 7., and expanded in our Lordís Olivet Discourse.  The unity of prophecy is indestructible.  A millennial age before the Lord comes is impossible.  Only through the Messianic Judgment can the world ever attain to an age of universal righteousness and peace.  This, the concert of all the prophets, Christ and His Apostles.




[* "It does seem strange that any student of Godís word should doubt, for one moment, the truth that blazes everywhere so clearly on the Old as well as the New Testaments, viz., that the Second Coming of Christ precedes the Millennium.  And it does seem criminal that such an unreasoning prejudice should exist in the minds of any against the use of the term [Millennium or Millennial Age] as Scriptural as are the terms "Baptism," "Baptist," "Episcopalian," "Presbyterian;" words which the objectors themselves have chosen to consecrate as the means of their several denominations, and in which they glory.  How unreasonable is manís opposition, when to Godís own word! "Man would," as Bengel says, "take the very words of God out of His open mouth!"  We coin the word "Millennialist," in Latin, from the words "mille" and "annos," which are simply the Roman equivalents for the Greek "Chilia Ete" of John in Rev. 20: 1-7, the English translation of which is a "Thousand Years."  It is Scriptural.  We coin the word "Chiliast" from these same inspired words.  It is as Scriptural a term, as is "Baptist," "Presbyterian," or "Episcopalian," or "Christian," and as "orthodox" as any of these!  It means that he who wears it believes that the "Day of the Lord" in which Christ comes, precedes the Millennium. The Advent is before the Millennium.  That is, he is a "Pre-Millennialist."  With equal justice, we might coin the word Ravyamist from the Hebrew term "Rov Yamim" and "Rabbim Yamim," in Hosea, Isaiah, and Ezekiel, there used to denote the same truth.  Every prophet was a Ravyamist. He believed in a period of time, "after" Messiahís Coming to judge the Nations, in which Israel, regathered, redeemed, restored, renewed, resurrected, and renationalized, should enjoy the Messianic glory in the kingdom on earth - a period of time called "Many Days," or as John has it, a "thousand years," and prior to the Last Judgment and the final New Heaven and Earth.  And Christ Himself was a "Ravyamist," or, as Auberlen somewhere truly says, "Jesus was a Chiliast."  All the Apostles were the same.  All the early Apologists for Christianity were the same.  Can we imagine when we hear such a man as Delitzsch say, "I am a Chiliast," and "Chiliasm was the faith of the early Church," and when we also hear the greatest modern patristic scholar, Harnack, say, "Chiliasm is inseparably associated with the gospel, and this is its defence," that these men are either heretics or foolish?  On the contrary, that great martyr and scholar, "Irenaeus the Great," like "Justin the most learned man of his time," catalogued and helped as "promoters of heresy," and even of "blasphemy," all who denied the Chiliastic faith which, in their day, was the "test of an orthodox church."  It is a proposition no honest critic dare deny that, if the early church, having such teachers as Irenaeus, Justin, and others of the same apolostic faith and influence, and knowing what Hosea, Isaiah, Micah, Daniel, Ezekiel, Zechariah, John, our Lord, and His Apostles, had taught, had not been Chiliastic in her creed, she ought to have been so, and her failure to have been so would have convicted her as recreant to what Moses and the Prophets, and Christ and His Apostles, had revealed in the course of history, and the outcome of Godís kingdom on earth.  It was impossible, however, that, standing next to Christ and His Apostles, and with the Psalms and Prophets in her hand, the Jew nationally cast away yet only for a time, and the Gentile erect on Israelís grave, and even persecuting the church itself, she could have anything else than she was in her creed, and the proof is perfect, and increases more and more, with every fresh investigation of the early history of the church, that, only by means of apostasy from the Word of God, did she surrender for the sake of opulence and power, money and prosperity, extension in the empire, and freedom from fagot and flame, that blessed truth whose defense from Moses to John, God has made the mark of a faithful, a suffering, and a witnessing church.  And, surely, if the pious Hebrew held the Hope of Christís Coming to judge the nations, restore Israel, and set up His Kingdom on earth, as the only Hope for the worldís redemption, the only way by which Gentile politics and power could be overthrown, the Antichrist destroyed, and the faithful dead awakened to share the promise of the kingdom, much more ought it to be our Hope, bound up as it is with our own deliverance, as well as the deliverance of Israel, and the final glory of the world.  What a stupendous absurdity, in flat contradiction to every prophet, that the Millennial Age will come prior to the "Yom Yehovah," or "Day of the Lord," in which Messiah appears for Israelís final recovery!  Such an idea simply inverts, perverts and distorts, Moses and the Prophets, Christ and the Apostles. The whole testimony of prophecy, pre-exile, exile, and post-exile, is against it. The entire New Testament is against it.  Never, till the Colossus comes down by means of judgment, and the Bones of Israel awake in the Valley, and the Antichrist is destroyed, and Satan is bound, and Godís sleeping saints [that is, those amongst them "considered worthy" (Luke 14: 14; 20: 35; Phil. 3: 11; Heb. 11: 35; Rev. 20: 4-6; cf. Luke 22: 28).] are raised, and heaven, earth, sea, dry land, and the nations are shaken, can the kingdom come, as predicted.  And that none of these marvels can occur apart from the Second Coming of Christ, that merest tyro in Biblical knowledge must recognize as a first principle and truth in the interpretation of prophecy."]


- Nathaniel West - (The Thousand Years, pp 79-82.)