Using that as an argument against millennialism is a foolish argument. I have never heard a millennealist argue that Christ's kingdom ended at the end of the thousand years. Pre-mils, or at least dispensationalists, I've heard believe that after the thousand years this earth is burnt with fervent heat with the kingdom continuing forever with the new heaven and the new earth.
You have also basically admitted that your own eschatology depends on the apostles being wrong in this passage.
Acts 1
5 For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.
6 When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time
restore again the kingdom to Israel?
7 And he said unto them,
It is not for you to know the times or the seasons, which the Father hath put in his own power.
Jesus encouraged them in this belief which you reject.
I will take the side of the apostles and Christ that the restoration of the kingdom to Israel is a true thing to come.
The earliest writings that deal with this topic affirm an actual kingdom, with the prophets coming to an actual Jerusalem, etc. Eusebius, an amillennialist if I recall correctly, admitted that Papias, who knew St. John took it that way, the way you would describe as chiliastic. Justin Martyr wrote that Christians who were rightly minded agreed with him, and described the coming literal kingdom, but said there were some who disagreed. We do not know if those who disagreed were amil or had a completely different eschatology. But evidence for amil comes later. After a few hundred years, the strange idea arose that allegorical versus literal as the same as spiritual versus literal. Paul did not write about the 'spirit of the law'. He wrote about the Spirit and he wrote about the law. Augustine, probably borrowing from Ambrose, had this idea that literal interpretations were unspiritual or less spiritual. He was influential, and amil was popularize.
Someone got onto amil on your cessationist thread recently, but one can be non-cessationist and be amil. Augustine wrote a few cessationist comments early on, but he wrote of many miracles he witnessed toward the end of his life, documenting numerous healings in his days. (The number of anal fistulas that people suffered with and therefore had to be healed from was disturbing, but I saw a documentary that mentioned some of the Romans unsanitary practices, dipping communal sponges in grey water and such, so the need for that type of healing was quite important.) Augustine wanted people to come forward and testify of the many healings that had taken place.
You also confuse the kingdom of God with the specific topic of the restoration of the kingdom to Israel. The kingdom of God is the rule and reign of God, and includes and is related to such things as righteousness, peace, and joy in the Holy Ghost, healing, miracles, raising the dead, and the preaching of repentance. Jesus sent the twelve with instructions to heal the sick, cleanse the lepers, raise the dead, and cast out devils. He told them to preach 'Repent for the kingdom of heaven is at hand.' They demonstrated the proximity of the kingdom of God through miracles.
You actually oppose aspects of the kingdom of God on the earth in this age. Jesus said, "If I cast out demons by the Spirit of God, then the kingdom of God is come unto you..." Jesus also called casting out demons a miracle. You are against the idea of the saints working miracles. So you are against one of the manifestations of the kingdom of God in this age.
The kingdom
And we believe in the Holy Spirit, the Lord and Giver of Life; who proceeds from the Father and the Son; who with the Father and the Son together is worshiped and glorified; who spoke by the prophets. And we believe in one holy catholic* and apostolic church. We acknowledge one baptism for the remission of sins; and we look for the resurrection of the dead, and the life of the world to come. Amen.
Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2389). Orlando, FL: Reformation Trust.
And condemned as heresy by the Council of Ephesus in 431 in two ways.
“In addition to its condemnation of Nestorianism, the council also condemned
Pelagianism, [2] and
rejected premillennialism (Justin Martyr, Irenaeus, Papias,
Tertullian, Origen, Lactantius) in favor of
amillennialism (Clement of
Alexandria, Chrysostom, Jerome and Augustine of Hippo): "Augustine's
explanation became Church doctrine when it was adopted as the definitive
explanation of the millennium by the Council of Ephesus in 431."[35]
Secondly, “Canon 7 condemned any departure from the creed established by the First Council of Nicaea (325)” This affirmed Jesus
“shall come again, with glory, to judge both the living and the dead; whose kingdom shall have no end.” Thereby denouncing premillennialism and the doctrines leading up to and including Dispensationalism of the 1800s.
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