Anthony Hoekema continues his critique of postmillennialism. Continue reading →
The heart of New Testament eschatology is not the hope of a millennial age in which this present “evil” age is progressively transformed into some sort of earthly utopia either before or after Christ returns. Biblical eschatology cannot be viewed through the . . . Continue reading →
1. Belief in a Golden Age destroys faith, because it encourages Christians to walk by sight (cp. 2 Cor 5:7). Let me explain. The victory that Christ has achieved through his death and resurrection in principle is a final and complete victory merely awaiting his . . . Continue reading →
Objections to Postmillennialism. There are some very serious objections to the Postmillennial theory. a. The fundamental idea of the doctrine, that the whole world will gradually be won for Christ, that the life of all nations will in course of time be . . . Continue reading →
The ideas of the 12th-century abbot Joachim inspired a new form of eschatological expectation which in the later Middle Ages and the 16th century was the major alternative to the Augustinian view. Before the end of history there would be an age . . . Continue reading →
At the time of the Reformation the doctrine of the millennium was rejected by the Protestant Churches, but revived in some of the sects, such as that of the more fanatical Anabaptists, and that of the Fifth Monarchy Men. Luther scornfully rejected . . . Continue reading →
This is a classic case of begging the question, i.e., assuming what has to be proved. People regularly say that amillennialism is “pessimistic” but postmillennialism is “optimistic.” Who is pessimistic about what? Define pessimism. Who says? By what standard? I say that amillennialism . . . Continue reading →
Nothing has been more characteristic of current post-millennialism than its emphasis on the kingship of the ascended Christ; nothing fires the Postmil vision more than that reality. Yet it is just this reality that post-millennialism affectively compromises and, in part, even denies. . . . Continue reading →
Throughout the Book of Revelation John tells the glorious story of our Lord’s victory over all of his enemies. He does so using symbols and visions typical of apocalyptic literature. In apocalyptic writings, the author uses such symbols to depict the cosmic . . . Continue reading →
Given the abundant parallels to the construction in 1 John 2:8—with just a few of the ones I found given above—we can make two preliminary conclusions on its syntax that then impact the overall interpretation of the verse. First, the conjunction ὅτι . . . Continue reading →
“If so be that we suffer with him, that we may be also glorified with him” is the condition upon which the attainment of the inheritance is contingent (cf. vs. 9). There is no sharing in Christ’s glory unless there is sharing . . . Continue reading →
The Gospel forbids private revenge, and Christ stresses this so often lest the apostles think that they should usurp the government from those who hold it, as in the Jewish dream of the messianic kingdom; instead, he would have them know their . . . Continue reading →
But Satan has not only befuddled men’s senses to make them bury with the corpses the memory of resurrection; he has also attempted to corrupt this part of the doctrine with various falsifications that he might at length destroy it. I pass . . . Continue reading →
We also censure and reject all Jewish fables and those of present-day Anabaptists who expect some golden age here on earth before the day of judgment, so that faithful people should inherit all the kingdoms with Christ after destroying all their foes . . . Continue reading →
And again he said, “To what shall I compare the kingdom of God? It is like leaven that a woman took and hid in three measures of flour, until it was all leavened.” (Luke 13:20-21) A similar dynamic is brought out with . . . Continue reading →
Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True, And in righteousness he judges and makes war. His eyes are like a flame of fire, And on his head are many . . . Continue reading →
In this episode we answer a Heideltext and an email. The first is a question about how it is that the Baptists (from a Reformed perspective) confuse the divine decree with the external administration of the covenant of grace. The second is . . . Continue reading →
Some years ago, while explaining Heidelberg Catechism 114, on the moral law, I wrote, “Paul was not a Gnostic, a Valentinian, an Anabaptist, a Familist, nor an Antinomian. Continue reading
Jacob Aitken, sometime author at the HB, left the TheoRecon movement. What is that? TheoRecon is a shorthand word I coined (as far as I know) for the theonomic-Christian reconstruction movement. Now you know why I use TheoRecon instead. Short story: the movement . . . Continue reading →
This is the 23rd and final episode in the series, What Must A Christian Believe? In our survey of the rule of faith, i.e., the Apostles’ Creed, we have reached the twelfth article, “life eternal.” The twelfth article has been a part . . . Continue reading →