Nothing has been demonstrated to be radically incorrect (nor do I ever expect that to be the outcome). These debates have gone on for years - and will probably only branch out into more and separate arguments the further away we get from the time when Jesus walked this earth.
We all have our own journey of faith (and ought to respect others in theirs).
Here are some notes from my own personal studies:
The earliest Christian commentator on Bible prophecy known to modern scholars was Papias, who is thought to have written between 110 and 140 A. D. All of his writings have been lost, but Eusebius said concerning him:
“The same writer gives also other accounts which he says came to him through unwritten tradition, certain strange parables and teachings of the Saviour, and some other more mythical things. To these belong his statement that there will be a period of some thousand years after the resurrection of the dead, and that the kingdom of Christ will be set up in material form on this very earth.” (“The Church History,” by Eusebius, book III, chapter XXXIX, sections 12-13.)
The next commentator on prophecy that we know about was Justyn, who is called Justin Martyr, because he died as a martyr. He said:
“And further, there was a certain man with us, whose name was John, one of the apostles of Christ, who prophesied, by a revelation that was made to him, that those who believed in our Christ would dwell a thousand years in Jerusalem; and that thereafter the general, and, in short, the eternal resurrection and judgment of all men would likewise take place.” (“Dialogue With Trypho,” by Justin Martyr, chapter LXXXI.)
The next one we know about was Irenaeus, who said concerning “the resurrection of the just:”
“It behoves the righteous first to receive the promise of the inheritance which God promised to the fathers, and to reign in it, when they rise again to behold God in this creation which is renovated, and that the judgment should take place afterwards. For it is just that in that very creation in which they toiled or were afflicted, being proved in every way by suffering, they should receive the reward of their suffering; and that in the creation in which they were slain because of their love to God, in that they should be revived again; and that in the creation in which they endured servitude, in that they should reign.” (“Against Heresies,” by Irenaeus, book V, chapter XXXII, section 1.)
Tertullian expanded on this, saying:
But we do confess that a kingdom is promised to us upon the earth, although before heaven, only in another state of existence; inasmuch as it will be after the resurrection for a thousand years in the divinely-built city of Jerusalem... We say that this city has been provided by God for receiving the saints on their resurrection, and refreshing them with the abundance of all really spiritual blessings, as a recompense for those which in the world we have either despised or lost; since it is both just and God-worthy that His servants should have their joy in the place where they have also suffered affliction for His name's sake... After its thousand years are over, within which period is completed the resurrection of the saints, who rise sooner or later according to their deserts there will ensue the destruction of the world and the conflagration of all things at the judgment:” (“Against Maricon,” by Tertullian, tran. Dr. Holmes, book III, chapter XXV, “Ante-Nicene Fathers,” ed. Alexander Roberts, D.D. and James Donaldson, LL., as revised in the American Edition by A. Cleveland Coxe, D.D., vol. 3, pg. 343.)
Hippolytus said:
“And so it is absolutely necessary for six-thousand years to be fulfilled, so that the Sabbath rest may come, the holy day, in which God rested from all his works which he began to do. The Sabbath is a model and an image of the coming kingdom of the saints, when the saints shall coreign with Christ, when he arrives from heaven, as also John in his Apocalypse describes. For a day of the Lord is as a thousand years. And so since in six days God made all things, it is necessary for six thousand years to be fulfilled. For they are not yet fulfilled, as John says, ‘Five have fallen, but one is,’ such is the sixth millennium, ‘the other has not yet come,’ saying ‘the other’ he describes the seventh millenniumnin which there shall be rest.” (“Commentary on Daniel,” by Hippolytus, 23.4-23.6, tran. T.C. Schmidt, pp. 140-141.)
Commodianus said “Of the First Ressurection:”
“They shall come also who overcame cruel martyrdom under Antichrist, and they themselves live for the whole time, and receive blessings because they have suffered evil things; and they themselves marrying, beget for a thousand years. There are prepared all the revenues of the earth, because the earth renewed without end pours forth abundantly... he who is evil is hedged up in torment, for the sake of the nourishment of the righteous. But from the thousand years God will destroy all those evils.” (“The Instructions of Commodianus,” by Commodianus, chapter 24, “Ante-Nicene Fathers,” ed. Alexander Roberts, D.D. and James Donaldson, LL., as revised in the American Edition by A. Cleveland Coxe, D.D., vol. 4.)
Lactantius, in speaking of “the Almighty,” said:
“But He, when He shall have destroyed unrighteousness, and executed His great judgment, and shall have recalled to life the righteous, who have lived from the beginning, will be engaged among men a thousand years, and will rule them with most just command... Then they who shall be alive in their bodies shall not die, but during those thousand years shall produce an infinite multitude, and their offspring shall be holy, and beloved by God; but they who shall be raised from the dead shall preside over the living as judges... About the same time also the prince of the devils, who is the contriver of all evils, shall be bound with chains, and shall be imprisoned during the thousand years of the heavenly rule in which righteousness shall reign in the world, so that he may contrive no evil against the people of God.” (“The DivineInstitutes,” by Lactantius, trans. William Fletcher, D.D., chapter 72,“Ante Nicene Fathers,” volume 7.)
In addition to these, Jerome said that Victorinus of Petau and Apollinaris follow “this view,” (“Lives of Illustrious Men,” by Jerome, trans. Ernest Cushing Richardson, Ph.D., chapter XVIII, “Nicene and Post-Nicene Fathers,” Second Series, Philip Schaff, ed. D.D., LL.D. and Henry Wace, D.D..) and Dionysius said many thought that “a certain composition by Nepos,” “demonstrated incontestably that there will be a (temporal) reign of Christ upon the earth.” In the following paragraph Dionysius added that “in the Arsinoitic prefecture... this doctrine was current long ago, and caused such division, that schisms and apostasies took place I in whole churches.” (“On the Promises,” by Dionysius, trans. S. D. F. Salmond, M.A., part 1, paragraphs 1 and 2) This last statement is proof that the doctrine of a temporal “reign of Christ upon the earth” was not only taught, but widely circulated, “long” before the mid third century. (Dionysius is thought to have been Bishop of Alexandria from about 247-265.)
