Amils and Postmils stand with the ancient Amils and Chiliast on this issue. Modern Premil takes its beliefs from the ancient heretics.
Justin Martyr Asia Minor (now Turkey) (AD 100-166)
Justin is very clear:
And when the Spirit of prophecy speaks as predicting things that are to come to pass, He speaks in this way: “For out of Zion shall go forth the law, and the word of the Lord from Jerusalem. And He shall judge among the nations, and shall rebuke many people; and they shall beat their swords into ploughshares, and their spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they learn war any more.” And that it did so come to pass, we can convince you. For from Jerusalem there went out into the world, men, twelve in number, and these illiterate, of no ability in speaking: but by the power of God they proclaimed to every race of men that they were sent by Christ to teach to all the word of God; and we who formerly used to murder one another do not only now refrain from making war upon our enemies (The First Apology of Justin, Chapter 39).
Justin Martyr applied the fulfilment of Isaiah 2 and Micah 4 to this current time period. He understands these passages to be telling us that Messiah would come and bring peace to His subjects through the widespread preaching of the Gospel. According to this early Chiliast, Messiah would come and bring peace to the nations. This would be performed through the Word of God going out of Zion to all nations in these last days. Christ did this through His disciples. The Gentiles would come to Christ and be eternally changed through embracing the truth of God. The peace that would come with the kingdom was spiritual peace not physical peace marked by the cessation of violence. The learning war no more refers to what happens when one enters the kingdom.
The Gentiles would repent of the evil in which they led erring lives, when they heard the doctrine preached by His apostles from Jerusalem, and which they learned through them, suffer me to show you by quoting a short statement from the prophecy of Micah, one of the twelve [minor prophets] … (Dialogue with Trypho, Chapter 109).
Justin then supports his statement by quoting Micah 4:1-5. This vision of Micah is interpreted by this writer to be a pictorial vision of the new covenant order, and the last days. It is understood to be a metaphorical description of the incredible peace and reconciliation that comes through the success of the Gospel.
Elsewhere, he argues similar:
There is now another covenant, and another law has gone forth from Zion. Jesus Christ circumcises all who will—as was declared above—with knives of stone; that they may be a righteous nation, a people keeping faith, holding to the truth, and maintaining peace. Come then with me, all who fear God, who wish to see the good of Jerusalem. Come, let us go to the light of the Lord; for He has liberated His people, the house of Jacob. Come, all nations; let us gather ourselves together at Jerusalem, no longer plagued by war for the sins of her people (The First Apology of Justin, Chapter 24).
This is applied to the Gospel light going out to the Gentiles (ethnos). Before the cross they were in darkness; now they are enlightened. The answer to darkness every time is shown to be light. The people of God are marked by the fact that they have experienced “peace.”
The word which went forth from Jerusalem by means of the apostles of Jesus, have fled for safety to the God of Jacob and God of Israel; and we who were filled with war, and mutual slaughter, and every wickedness, have each through the whole earth changed our warlike weapons,— our swords into ploughshares, and our spears into implements of tillage, —and we cultivate piety, righteousness, philanthropy, faith, and hope, which we have from the Father Himself through Him who was crucified; and sitting each under his vine, i.e., each man possessing his own married wife (Dialogue with Trypho, Chapter 110).
Those of all nations that enter into salvation are seen here by the ancient writer to exchange the weapons of war for the tools of peace. Peace is said to be the tangible fruit of encountering Christ. This is what the kingdom of God embodies. Justin Martyr argues that Isaiah 2 and Micah 4 are not speaking of physical conflict and external persecution emanating from outside the kingdom upon the saints, but the internal peaceful conditions that eternally exist within the kingdom of God. The true believer that has been united to Christ and truly resides within this kingdom ceases from fighting with the arm of flesh any more. Ancient foes unite in love. The weapons of war – the swords and spears – are metaphorically converted into the tools of peacetime – the plowshares and pruninghooks – (Isaiah 2:4, Micah 4:3).
Of course, many trip up with passages like Isaiah 2 and Micah 4 with their literalist mind-set. They fail to see that peace with God is not some purely abstract earthly thing. It would be wrong to understand or interpret the prophetic words in both of these texts in a natural literal carnal sense. It is not referring to the cessation of physical violence. The termination of war or military conflict does not constitute true peace in God’s eyes.