Whom heaven indeed must receive, as also in the Protestant translation not contain: nor can any argument be drawn from hence, that Christ’s body cannot be truly at the same time in the holy Sacrament, especially after a different manner. The true sense of these words is, that heaven is the place of Christ’s abode, till the day of judgment, and that it was in vain for them to think that he would come to take possession of any temporal kingdom. (Witham)

The restitution of all things. Jesus remains in heaven, till his second coming to judge the living and the dead. That is the great day, when every thing shall be finally settled, and restored to its proper order. He shall avenge the injuries done to God; restore peace to the afflicted just men of the earth, and justice to their persecutors. He shall exalt his Church, and himself receive the homage of adoration, from every tribe of men. (Calmet)

See 2 Peter iii. 13. which text, together with what we read in this place, joins inseparably the last coming of Jesus Christ, with the universal re-establishment promised in both these passages, and completely excludes the Millennium, which some erroneously expect to take place between the accomplishment of the first and second of these events. See Bossuet’s reflexions on the 20th chapter of the Apocalypse, where the errors of many Protestant writers, especially of Dodwell, are refuted. To shew that the error of the Millennium cannot be assigned as a general cause which impelled the primitive Christians to martyrdom, it will suffice to produce this decisive passage of St. Justin, who after Papias, was the first supporter of that system: speaking to Tryphon concerning this temporal kingdom, which Christ was to enjoy here below, in the re-established Jerusalem with the saints risen from the dead, for a thousand years, he says: “I have already confessed that many others, with myself, were of this opinion; ... but there are many others, and persons of sound faith, and exemplary conduct, who reject this opinion.” (In dialog. cum Tryph. n. 84.)

Clement of Alexandria, St. Cyprian, and Origen, lay down principles diametrically opposite to this system. It has also been expressly combated by Caius, and St. Denis of Alexandria, one of the greatest luminaries of the third century, as we learn from Eusebius, and St. Jerome.