I understand that Amillennium view is not the only view out there...

Now to be fair I have to allow some other views into the discussion. Throughout all my studies (which is a small amount of time for such an interesting and argued about topic) I have come to some hermeneutics that I believe has to stand and some points that are still in question. I’ll explain, when reading the Bible I believe that the Bible explains the Bible and more so the New Testament shines light onto the Old Testament. So the New helps the readers to understand what the Old was talking about. They are to be regarded as one book with the full story laid out before the reader. This hermeneutic is used by almost all Amillennium believers, but that is not the only view that needs to be looked at. The Historical Premillennium view also holds this same hermeneutic of reading the Old in light of the New. This view is also not one of the most believed views but to me holds the strongest augments out of all the Premillennium views.

In the following article we see a very basic review of the Historical Premillennium view…

Chris White

Historic Premillennialism by R. Todd Mangum, Ph.D.

Assistant Professor of Theology Biblical Theological Seminary

200 N. Main Street Hatfield, PA 19440

Three lines of biblical evidence seem to suggest that, when Jesus returns, He is coming to set up an earthly kingdom that is greater and more wondrous in kind than our present existence, but not as great and wondrous as the final, eternal state. That is, when Christ comes back, He will set up with His faithful ones a "reign of a thousand years" that will restore the earth to a paradise-like state, but not the full paradise of the eternal state. This observation forms the basis of the "premillennial view" of eschatology (meaning Jesus comes "before the millennium" to set up "His millennial reign"). A premillennialist eschatology is one that the early church fathers seem also to have affirmed - hence, the label "historic premillennialism."
In terms of biblical evidence, first, several prophecies use graphic language to describe a time of supernaturally inaugurated peace, prosperity and calm, but with aging and death nevertheless still in existence. In other words, the Bible presents the future eradication of sin and death as coming in two stages: a silver "millennial" stage, followed by the final judgments and the eternal state - a premillennial return, followed by the millennial reign, then the eternal state (see 1 Cor. 15:23-24).
Twice in the book of Isaiah, conditions on earth are described as a time when "the wolf will dwell with the lamb, and the leopard will lie down with the kid, and the calf and the young lion and the fatling together; and a little boy will lead them. Also the cow and the bear will graze; their young will lie down together; and the lion will eat straw like the ox. And the nursing child will play by the hole of the cobra, and the weaned child will put his hand on the snake's den. They will not hurt or destroy in all My holy mountain, for the earth will be full of the knowledge of the LORD as the waters cover the sea" (Isa. 11:6-9; cf. Isa. 65:25). Notice the description of incredible peacefulness, even in the animal kingdom - the curse has been suppressed, at least. But notice also that babies apparently are still being born, nursing, and being weaned; is that possible in the eternal state? Isa. 65:20 adds that, during this period, "the youth will die at the age of one hundred and the one who does not reach the age of one hundred shall be thought accursed." Death, apparently, has less of a sting than it has now, but it's still around. Again, it does not sound like the eternal state, but it's certainly a state of existence far better than what we know now.
These descriptions do not lend themselves well to a merely figurative, hyperbolic or typological sort of interpretation, either. Rather, they seem like vivid details selected and presented as poignant excerpts of what will be characteristic of this future era. The overall picture portrayed is one in which paradise on earth has precipitously advanced, but traces of the curse can still be detected.
Secondly, Christ's return is described as a cataclysmic event inaugurating a period in which He "rules with a rod of iron" (Rev. 19:15; Rev. 12:5; Rev. 2:26-27). Why would such a "rod of iron" be necessary in the eternal state, when all the enemies of God are disposed of in the Lake of Fire? Rather, as premillennialists have traditionally suggested, the Bible's description of Christ's post-second coming reign seems to be of a time when Christ is firmly in control, but He also still has enemies that He must persistently and vigilantly suppress in the exercise of His righteous authority. I.e., the biblical picture of the future is one in which a "silver age" of Christ's millennial reign precedes the "golden age" of the eternal state.
Finally, Rev. 20 explicitly reveals that Christ's second coming unfolds in two stages: in stage one, He and His saints reign over the nations "for a thousand years." This "millennium" is a time when Satan is bound and the enemies of Christ are defeated and suppressed . . . but it is not yet the final stage. At the end of stage one, Satan is released and, for a brief time, the nations are once again deceived and rise up in one last rebellion against Christ and His saints. They are defeated, of course, but the fact that such a rebellion is even possible suggests that Christ's second coming does not immediately usher in the eternal state in which sin, rebellion and death are completely eradicated. Rather, the second coming ushers in an intermediary "silver age," with the final "golden age" being established only after a final, consummative battle. Only then, in Rev. 20:14 - after the battles described in Rev. 20:7-10 (cf. Ezek. 38-39) have run their final course - are "the devil, death and Hades" themselves "thrown into the lake of fire."
Premillennialists have differed among themselves as to what other details will be fulfilled during this millennial state. Will God restore the nation of Israel to prominence, complete with a revived temple and "throne of David" from which Christ will rule? Or, are the thousand years merely the amount of time needed for the judgments of all humanity to be accomplished? Some premillennialists may even have been guilty of inappropriate dogmatism about details they have sometimes included in their apocalyptic speculations and eschatological charts.
But none of this should detract from the strong biblical evidence that underpins some basic premillennialist suppositions: (1) that Christ's bodily return is a cataclysmic interruption (rather than a progressive, gradual sort of development); and (2) that the eternal state is preceded by an intermediate, transitional stage. These observations of biblical teaching form the heart of the premillennialist position. That biblical interpreters before Augustine were largely agreed on these points adds credibility to this interpretive approach and eschatology.