Amillennialism

Premillenialism/Amillenialism

“Joel has accepted the views of a Preterist,  believes that all of the prophecies of Christ were fulfilled in 70 A.D. The prophecies are not literal, but to be figurative or spiritualized.”

Introduction. This discussion on amillennial eschatology will concentrate on the view of Reformed eschatology, inasmuch as it is the prevalent conservative position that holds to amillennialism. While liberal theologians hold to a form of amillennialism, they are for the most part unconcerned with eschatology, albeit under more radical forms and designations.

The a- in amillennialism negates the term; hence, amillennialism means there will not be a literal, future millennium. Amillennialists do not deny the literal return of Christ, but they reject a literal thousand-year reign of Christ on the earth. According to amillennialism, the kingdom of God is present in the church age, and at the consummation of the present age, the eternal state is inaugurated without any intervening millennium. For this reason some amillennialists suggest a term such as realized millennialism to indicate that they do not deny a millennium but believe it is fulfilled entirely in the present age.

According to amillennialists, Revelation 20:4–6 to “the present reign of the souls of deceased believers with Christ in heaven” while the kingdom of God “is now present in the world as the victorious Christ is ruling his people by his Word and Spirit, though they also look forward to a future, glorious, and perfect kingdom on the new earth in the life to come.”

Introduction. Dispensational premillennialism can be identified through two basic features: (1) a distinction is made between God’s program for Israel and His program for the church; (2) a consistently literal interpretation of the Scriptures is maintained. Dispensational premillennialists believe that the church will be raptured (1 Thess. 4:13–18) prior to the Tribulation period; God will judge unbelieving Gentiles and disobedient Israel during the Tribulation (Rev. 6–19). At the end of the Tribulation Christ will return with the church and establish the millennial kingdom on earth. Following the thousand-year reign, Satan will be freed once more, whereupon he and his followers will be cast into the lake of fire (Rev. 20:7–10). The eternal state will follow.

The church from the beginning was premillennial in belief. The Didache (c. a.d. 100), Clement of Rome (a.d. 96 or 97), the Shepherd of Hermas (a.d. 140–150), Ignatius of Antioch (a.d. 50–115?), Papias (a.d. 80–163), Justin Martyr (b. c. a.d. 100), Irenaeus (d. a.d. 200), Tertullian (a.d. 150–225), and other sources indicate that the early church believed in the return of Jesus Christ to personally establish His earthly kingdom.

Interpretation. There are two basic features that identify dispensational premillennialism. (1) Literal hermeneutic. Literal interpretation refers to “normal” interpretation—understanding words and statements in their normal, customary way. Because prophecies concerning Christ’s first coming were fulfilled literally, it makes good sense to expect the prophecies concerning His second coming to be interpreted literally.

Furthermore, if prophecy can be spiritualized, all objectivity is lost. Dispensational premillennialists emphasize consistency in interpretation by interpreting prophecy literally. In this premillennialists criticize conservative amillennialists and postmillennialists for changing their methodology in hermeneutics by interpreting literally except in the case of prophecy.

(2) Distinction between Israel and the church. The term Israel always refers to the physical posterity of Jacob; nowhere does it refer to the church. Although nondispensationalists frequently refer to the church as the “new Israel,” there is no biblical warrant for doing so. Many passages indicate Israel was still regarded as a distinct entity after the birth of the church (Rom. 9:6; 1 Cor. 10:32). Israel was given unconditional promises (covenants) in the Old Testament that must be fulfilled with Israel in the millennial kingdom. The church, on the other hand, is a distinct New Testament organized by Jesus during His personal ministry. It exists from that time (Mark 3) until the rapture (1 Thess. 4:13–18). Herein lies the reason for belief in the pretribulation rapture: the purpose of the Tribulation is to judge unbelieving Gentiles and to discipline disobedient Israel (Jer. 30:7); the church does not have purpose or place in the Tribulation.

Covenants. Although Revelation 20:4–6 confirms dispensational premillennialism, that is not the foundation of it; the foundation of dispensational premillennialism is found in the covenants of the Old Testament. These covenants were literal, unconditional, and eternal. There are no conditions attached to the covenants and as such they unequivocally promise Israel a future land, a Messianic rule, and spiritual blessings.

(1) The Abrahamic covenant. Described in Genesis 12:1–3, the Abrahamic covenant promised a land (v.l; cf. 13:14–17; further developed in the Palestinian covenant); numerous descendants involving a nation, dynasty, and a throne (v. 2; cf. 13:16; 17:2–6; further developed in the Davidic covenant); and redemption (v. 3; cf. 22:18; further developed in the New Covenant).

(2) The Palestinian covenant (Deut. 30:1–10). This covenant guarantees Israel’s permanent right to the land. It is unconditional, as seen in the state ments “God will,” without corresponding obligations. This covenant promises the ultimate return of Israel to the land in repentance and faith (v. 2) in circumstances wherein God will prosper them (v. 3). This covenant will be fulfilled in the Millennium.

(3) The Davidic covenant (2 Sam. 7:12–16). The provisions of this covenant are summarized in v. 16 by the words “house,” promising a dynasty in the lineage of David; “kingdom,” referring to a people who are governed by a king; “throne,” emphasizing the authority of the king’s rule; “forever,” emphasizing the eternal and unconditional nature of this promise to Israel. This covenant will be fulfilled when Christ returns to rule over believing Israel.

(4) The New Covenant (Jer. 31:31–34). This covenant provides the basis by which God will bless Israel in the future—Israel will enjoy forgiveness of sins through the meritorious death of Christ. The unconditional nature of this covenant is once more seen in the “I will” statements of vv. 33–34.

If these covenants are understood according to their normal meaning, then they call for a future blessing of believing, national Israel in the land under Messiah’s rule. These covenants await a fulfillment in the Millennium.

Prophecies of the Millenial Reign of Jesus Christ