The main reason for the political non-resistance of the early Christians is to be sought in their philosophy; their views of the world. These views were of a very special and very peculiar kind. They were in large part either directly inherited from Jewish thought or adapted from it. While they are in some respects inconsistent with one another, they have a common element. They are all catastrophic. In all of them the catastrophe is more or less immediately imminent.
The Old Testament Prophets taught the establishment, in the indefinite future, of an eternal Messianic kingdom on this present earth. For a long time this hope was cherished by every Jew. But some time before the beginning of the First Century B.C. a change took place. The old conception was abandoned, slowly indeed, but at last absolutely. In its place arose a belief which developed into Chiliasm or Millenarianism. Perhaps the first clear statement of this new idea is to be found in the book known as I Enoch. In this work which dates from 104-95 B.C., the Messianic kingdom is for the first time conceived of as of temporary duration. The resurrection and final judgment which in the preceding form of belief were the prelude to the everlasting Messianic kingdom on earth, are now transposed to the end of the transitory, early kingdom of the Messiah. This temporary earthly kingdom is no longer the final abode of the risen righteous. They are to enjoy a blessed immortality in the eternal heaven.[2]
We have in this author a practically complete statement of later Christian Chiliasm. There is indeed one important feature missing. The specific duration of the Messianic kingdom is not given. The advent of the kingdom also is not pressingly imminent.
In the Parables 94-64 B.C. we find certain other elements. This writer holds to the eternal Messianic kingdom but the scene of this kingdom is not the earth as at present existing but a new heaven and a new earth. The Messiah is no longer a mere man but a supernatural being. Four titles characteristic of the New Testament are for the first time applied to him: "The Christ," "The Righteous One," "The Elect One," "The Son of Man." He executes judgment on man and enjoys universal dominion. The resurrection is not of the old body but of a body of glory and light, of an angelic nature, in short a spiritual body, though the specific word spiritual is not used.[3]
In the other eschatological works of this period: e.g. Psalms of Solomon 70-40 B.C. Judith (circa 50 B.C.) [one reference]; The Sibylline Oracles III 1-62 (before 31 B.C.); The Epitomiser of Jason of Cyrene (between 100-40 B.C.) and the fragmentary Zadokite Work, 18 B.C., the tradition of the temporary kingdom is carried on but without the addition of any concepts essential to our purpose.
In the first century A.D., still confining ourselves to specifically Jewish Apocalyptic literature we find various changes taking place. The eternal Messianic kingdom passes largely out. The temporary Messianic kingdom becomes an eternal national one. The interest of the individual Jew comes to center on his own lot in the future life.[4] We have to pass a number of writers; Assumption of Moses, Philo, etc., before we come to the specific statement of Chiliasm proper, i.e., the duration of the Messianic kingdom for 1000 years. In the Book of The Secrets of Enoch commonly known as II Enoch (1-50 A.D.) we find for the first time the doctrine which was taken over to make the Christian Millennium. The writer of II Enoch was an Egyptian Jew. He says that as the world was made in six days, its course will run for six thousand years. The 6000 years will be followed by a Messianic kingdom of rest and blessedness lasting 1000 years. After that follows the final judgment, "The great day of the Lord."
Passing now to the New Testament, it is only necessary for our purpose to enumerate three different concepts of the Messianic kingdom that are found therein. In these concepts contemporaneous Jewish ideas are taken with more or less transformation.
The first conception perhaps holds the idea of a present world kingdom but puts emphasis on the futurity of the kingdom. Its ultimate consumation is not by gradual, natural development, but by the catastrophic reappearance of Christ. This Second Advent is to be preceded by tremendous portents of the most terrible sort.
The second conception is that the kingdom is already present in Christ's appearance as the Messiah. It is to grow by the natural laws of spiritual development to its full realization. A considerable length of time is conceived as necessary for the attainment of mature growth. The consumation of the kingdom in the Second Advent is to be unexpected and sudden and none but the Father knows when it will take place.
The third conception, that of Chiliasm, is that the Second Advent of Christ is close at hand. Anti Christ and his confederates are to be destroyed at Megiddo. Satan is to be bound for 1000 years during which is the Millennium, when the martyrs are raised in the first resurrection and reign with Christ at Jerusalem. This conception is found in the Revelation and perhaps I Cor. XV, 24-27. All the essential elements of it are to be found in pre-existing sources, e.g., the 1000 years in II Enoch, the reign of the saints in Testaments of the XII Patriarchs, etc.