Tag Archives: Millennium

Puritan Eschatology

Angela Wittman:

Dear Friends,

Years ago I read the book The Puritan Hope by Iain H. Murray and find myself going back to it every few years for encouragement and a reminder of what I believe the Bible teaches regarding eschatology. Here is the book’s description as posted at Banner of Truth:

Read more: https://angelawittmansblog.christian-heritage-news.com/2018/04/eschatology.html

Why the Early Church Finally Rejected Premillennialism

By Charles E. Hill
Modern Reformation, Jan/Feb 1996, p. 16

Chiliasm is the ancient name for what today is known as premillennialism, the belief that when Jesus Christ returns he will not execute the last judgment at once, but will first set up on earth a temporary kingdom, where resurrected saints will rule with him over non-resurrected subjects for a thousand years of peace and righteousness.1 To say that the Church “rejected chiliasm” may sound bizarre today, when premillennialism is the best known eschatology in Evangelicalism. Having attached itself to funda-mentalism, chiliasm in its dispensationalist form has been vigorously preached in pulpits, taught in Bible colleges and seminaries, and successfully promoted to the masses through study Bibles, books, pamphlets, charts, and a host of radio and television ministries. To many Christians today, premillennialism is the very mark of Christian orthodoxy. But there was a period of well over a “millennium” (over half of the Church’s history), from at least the early fifth century until the sixteenth, when chiliasm was dormant and practically non-existent. Even through the Reformation and much of the post-Refor-mation period, advocates of chiliasm were usually found among fringe groups like the Münsterites. The Augsburg Confession went out of its way to condemn chiliasm (Art. XVII, “Of Christ’s Return to Judgment”), and John Calvin criticized “the chiliasts, who limited the reign of Christ to a thousand years” (Institutes 3.25.5). It was not until the nineteenth century that chiliasm made a respectable comeback, as a favorite doctrine of Christian teachers who were promoting revival in the face of the deadening effects of encroaching liberalism.

Read more: https://www.preteristarchive.com/dEmEnTiA/1996_hill_fathers-rejected-premill.html

Eschatology Comparison Chart

Five Solas:

Eschatology Comparison

This page is broken down into two sections. Chart #1 lists the main distinctives of Dispensational Premillennialism and Historic Premillennialism. Chart #2 lists the main distinctives of Postmillennialism and Amillennialism.

This information was excerpted from For He Must Reign: An Introduction to Reformed Eschatology by Kim Riddlebarger. This audio series gives a good overview of the various positions with an excellent Biblical support for Amillennialism. He hs published A Case for Amillennialism: Understanding the End Times as a summary of the audio series.

It should be noted that is information may be a little dated as far as listed in the Leading Proponents sections. The supporting books for the positions may also have newer volumes that support or deny the positions.

This chart is intended to give a brief overview of the perspectives on eschatology and not complete defense or defintions…

See the chart here: https://www.fivesolas.com/esc_chrt.htm

Premillennial Doctrines Refuted

The Sola Scripturist:

C.I. Scofield

The so-called dispensationalist premillennial interpretation of Revelation, which in spite of being popular in modern evangelicalism has no provenance in the church, came about in the 19th century as a result of the teachings of Darby and Scofield. Its proponents may claim that it is a literal understanding of the text in contrast to what they perceive to be non-literal spiritualized approaches. …I believe we must distinguish a literalistic interpretation from a literal one. …I believe that dispensationalist premillennialism falls over in that it interprets Revelation literalistically…

Read more: http://solascripturist.ragstrad.co.uk/2017/03/premillennial-doctrines-refuted/

Postmillennialism and Daniel’s 70th Week

Detail from Arch of Titus

John Brown of Haddington in loc. on Daniel 9:

“That these verses relate to the manifestation of Jesus Christ to fulfil all righteousness, and make full atonement for the sins of his people, to fulfil all the ancient types and prophecies, and to receive the Holy Ghost above measure himself, and miraculously pour him out upon his followers, for the restraining of iniquity, and the introduction of remarkable holiness into the world, among both Jews and Gentiles, is generally agreed. That each of the weeks mentioned denotes seven years, a day for a year (Ezek. 4:6), and that the whole of the numbers is intended to point out the time of our Saviour’s appearance, is also agreed. In applying the weeks there has been great difference among calculators: but it is enough that they must all fix the conclusion of the weeks near the time of our Saviour’s death. From Ezra’s commission, by Artaxerxes Longimanus, in the 7th year of his reign, to restore the affairs of the Jewish church and state, to the death of Christ, is precisely 70 weeks, or 490 years. From Nehemiah’s commission to rebuild the wall of Jerusalem, in the 20th year of Artaxerxes, to the death of Christ, is 490 lunar years, and a little more; or perhaps precisely 490 to the rejection of the Jews, and calling of the Gentiles. From Ezra’s commission to Nehemiah’s finishing his reformation might be precisely seven weeks, or 49 years; thence to John Baptist’s manifestation (by his ministry) of Christ as come, 62 weeks, or 434 years; thence to Christ’s death another week, or seven years; — 490 in all. Perhaps, too, from Julius Caesar’s edict, for the Jews to repair and fortify their cities, to Christ’s birth, might be precisely 49 years; and as much from Herod’s building of the inner temple to Christ’s baptism; and as much from his finishing the outer temple to Christ’s death.

In the last week (ver. 27), the covenant was confirmed with many, and the daily sacrifice abolished, either by Christ’s ministrations, and the conversion of multitudes to him by the covenant of grace, and by his rendering useless all the typical sacrifices by his death; or near forty years afterward, when Titus made leagues of peace with sundry of the Asiatic nations, that he might have the more leisure to make war against the Jews; by which their temple was destroyed, their civil and ecclesiastical constitution overthrown, and themselves generally murdered or driven from the country; under the dreadful effects of which they have remained for above 1700 years past.”

Source: https://puritanboard.com/threads/how-do-most-postmills-interpret-the-70-weeks-of-daniel.92765/, Comment 6

Optimillenial

Murov mountain in Azerbaijan-Caucasus3

Rev. Matthew Winzer describes his eschatology:

I am amillennial in the sense of holding to a realised millennium in Christ, in accord with inaugurated eschatology and the two-age now/not-yet outlook of the New Testament. How else can all believers be called saints, citizens of the kingdom of heaven, and have the immediate expectation of glory after this life? I am postmillennial in holding to the biblical expectation of all nations coming to worship God and the kingdoms of the world becoming the kingdom of Christ. The prophetic outlook is tremendously optimistic, and there is no indication in the New Testament that this should be confined to a small remnant. God knows those who are His, but the church labours and prays according to the revealed will of God; eschatology should therefore take in more than an elect-reprobate paradigm, and should have a shaping influence on missions and world history.

Source: http://www.puritanboard.com/threads/survey-on-your-eschatology.91531/page-2, Comment 38

My view is similar.  I believe Christ reigns now and that believers are saints and citizens with an expectation of glory now.  Likewise, I also believe in a future worldwide spread of the gospel and hope to see  that start in my lifetime.

Amillennialism and Daniel 9

Sir Lawrence Alma-Tadema, RA, OM - The Triumph of Titus - The Flavians - Walters 3731

Daniel 9:24-27 is apocalyptic literature that uses figurative language to predict the nature, timing and consequences of Christ’s work at His first coming.

Read how here: http://theaquilareport.com/how-does-an-amillennialist-interpret-daniel-9/

A Defense of Puritan Postmillennialism

Thomas Cole The Garden of Eden Amon Carter Museum

Reformed Theonomy summarizes Rev. David Silversides’ arguments for historic Purican postmilennlianism:

https://reformedtheonomy.wordpress.com/2015/12/12/the-biblical-case-for-puritan-postmillennialism/

Most reformed believers I talk to today adhere to amillennialism, so I enjoy learning about the debate between amillennialism and postmillennialism.  At present, this blog leans to postmillennialism, but I’m always open to correction!

Partial Preterism and Historicist Postmillennialism

Briton Rivière - Una and the Lion

Reformed Theonomy outlines 7 differences between Partial Preterism and Historicist Postmillennialism:

https://reformedtheonomy.wordpress.com/2015/12/21/7-differences-between-partial-preterist-and-historist-postmillennialism/

An 8-Point Critique of Dispensational Premillennialism

Dispensationalism

A summary of the points and a link to the full text is available via The Reformed Mind here:

https://thereformedmind.wordpress.com/2014/09/19/an-eight-point-critique-of-dispensationalism/