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Many evangelical readers who have learned the basics of eschatology from popular authors and more recently from novelists assume that dispensational premillennialism, with its distinctive teachings about the pretribulation rapture of the church, is the only reliable view of the end times and the return of Christ.
This volume, however, offers a compelling case for an alternative perspective--one that was widely prevalent throughout church history. The contributors, all respected scholars in their respective fields, suggest that classic premillennialism offers believers a more coherent and viable approach to understanding eschatology.
Their studies, which examine eschatology from biblical, theological, historical, and missiological approaches, provide a broadly accessible argument for returning to the perspectives of historic premillennial eschatology.
- Sales Rank: #139382 in eBooks
- Published on: 2009-02-01
- Released on: 2009-02-01
- Format: Kindle eBook
From the Back Cover
Twentieth- and twenty-first-century American evangelicalism, particularly at the popular level, has been virtually saturated with the eschatology of dispensational premillennialism. This volume provides a thoughtful alternative by presenting compelling arguments for historic or classic premillennialism--a position widely held throughout church history. Contributors include Craig L. Blomberg, Oscar A. Campos, Sung Wook Chung, Hélène Dallaire, Donald Fairbairn, Richard S. Hess, Don J. Payne, and Timothy P. Weber.
"It's about time we had a scholarly presentation and defense of historic premillennialism, which is probably the majority view of the 'end times' among theologically trained evangelicals. These authors are eminently qualified to give us that, and here they have done it. All evangelicals and others interested in alternatives to the popular folk religious beliefs about the 'end times' must read this book. If read carefully by many, it will turn the growing tide of 'pretrib rapturism' and restore the eschatology of the Bible and the church fathers."--Roger E. Olson, George W. Truett Theological Seminary, Baylor University
"This book provides a welcome alternative to popular notions of the end-times, which sometimes seem to be recycled news headlines. Particularly helpful is the book's critique of 'left-behind' theology, which I believe can be defended only by taking a lot of Scripture out of context."--Craig Keener, Palmer Seminary; author of the NIV Application Commentary on Revelation
"These fine essays offer various ways in which to understand the claim that Christ's millennial reign on earth will be made public and manifest at the end of the age. They are especially appealing due to the depth of biblical and historical thought covered and the open and irenic ways in which the authors engage the subject matter and other options for interpretation. To read these essays is to have a discerning experience, as their authors write to inform and to persuade."--J. Andrew Dearman, Austin Presbyterian Theological Seminary
About the Author
Craig L. Blomberg (PhD, Aberdeen University) is distinguished professor of New Testament at Denver Seminary. He is the author of numerous books, including The Historical Reliability of the Gospels and Interpreting the Parables. Sung Wook Chung (DPhil, Oxford University) is associate professor of Christian theology at Denver Seminary. He is the author of Admiration and Challenge: Karl Barth's Theological Relationship with John Calvin and editor of Christ the One and Only: A Global Affirmation of the Uniqueness of Jesus Christ.
Most helpful customer reviews
37 of 42 people found the following review helpful.
Good essays, especially Blomberg's, but not enough interaction with dispensationalists
By Dr. Marc Axelrod
I am not aware of many books that are devoted to a defense of classical premillennialism. Usually, you have to wade through a large systematic theology text or read about it from those who are trying to compare it unfavorably to their own pet millennial view. So this book is already a text of some distinction.
The articles are informative and solid. The case for premillenialism is subtitled "Leaving Left Behind Theology Behind," so one eye is on a defense of historic premillennialism, the other eye is on a repudiation of classic dispensational premillenialism.
Timothy Weber's article is a history of premillenialism in Europe and America, and nicely compresses and updates his earlier text on the subject. Oscar Campos has a nice closing article on how classic premillennial and progressive dispensationalism has helped evangelicals preach a more holistic gospel that does not ignore physical needs in favor of the spiritual.
But the meat and potatoes of this book is Craig Blomberg's exegetical defense of premillennial posttribulationism. He explains how he feels that 1 Thessalonians 4:13-18 fits better into a posttrib scenario. He contends that the word apantesis (meeting) refers to the imperial concept of people meeting the returning emperor outside the city, and then returning with him to his hometown.
But in the case of Christ, wouldn't his hometown be heaven? Wouldn't it be possible to escort the King back to His own place? Also, what to make of the Jewish imagery of a bridegroom taking his bride and escorting her back to his place? Is that at all in the background here or in Matt 25:1-11? Maybe, maybe not.
What about John 14:1-4? Blomberg says that this teaches that Christ will come to take us to be with Him in His Father's temple (The New Jerusalem) at the end of the millennium. But this is assuming that the same author wrote both John and Revelation. Moreover, how comforting would it be to the disciples for Jesus to say "Don't worry. I''ll come back at the end of the millennium to get you after you're long dead." Also, Jesus says "I'll take you to be WITH ME." Where is Jesus going? Heaven!
Here's a better interpretation: Jesus is saying "I will come back and take you to be with me either at the moment of your death or at the rapture, whichever comes first." With regard to Peter, the writer of John tips his hand by indicating that Peter will die and that his death will bring glory to God, so apparently, Jesus comes for Peter at his death.
Also, Blomberg does what so many others have done by assuming that dispensationalists teach that Matt 24:41-42 is about the rapture when in fact this is a straw man. The top classic and progressive dispensationalists do not teach this (Barbara Rossing does the same thing in her recent book, see my review).
This leads to the other main criticism I have about this volume. By and large, the contributors do not interact with the top classic and progressive dispensationalists! This is a weakness in almost every recent polemic against the pre-trib view. Why doesn't the Denver symposium interact with the writings of John Walvoord (The Rapture Question, The Prophecy Knowledge Handbook), J.D Pentecost (Things to Come), Alva J Mcclain (The Greatness of the Kingdom), etc. And why do the contributors ignore the recent exegetical defense of pretribulationism by Renald Showers? Incidentally, I had the same criticism for Witherington's Problem of Evangelical Theology and Rossing's book about the Rapture.
I am glad that some of the authors dialogued with Charles Ryrie, but never with respect to the rapture question. There are a few mentions of Blaising and Bock's books, but no solid interaction.
Also, I am not persuaded by Blomberg's suggestion that we separate imminence from immediacy. Luke 12:40 and James 5:10 sound pretty imminent as well as immediate. With regard to Luke 12:40, why would Jesus tell us to be ready today if He couldn't possibly come back today?
Am I a dispensationalist? I used to be. (I do not believe that there are eternally two peoples of God. I could be a progressive). Am I pretrib? I don't know. Once I was, then I wasn't, then I was, now I wonder. But one thing that seems absolutely clear to me is that Christ can come back at any time and throw our eschatological calendars out the window.
I'm sorry if I sound harsh, but not interacting with dispensationalism's most learned theologians and exegetes is to me a slap in the face of these scholars as well as to those who still hold to Left Behind theology. When I was trying to decide whether or not I was pre-trib, I made a decision to enter the dispensational world. I hung out with the top Dallas Seminary and Grace Seminary big wigs (through their writings). That's why I appreciate guys like Vern Poythress, who spent a numbers of years in the dispensational study group of ETS. I read this book, and I do not get the impression that these authors spent the kind of time dialoguing with dispensationalists the way Dr. Poythress did.
Having said that, I have the highest regard and respect for Dr. Blomberg. His Jesus and the Gospels is one of the best NT book studies ever and I love his Matthew commentary and his book on preaching the parables and his historical defense of the gospels and John. He is one of my favorite NT scholars. And in spite of my criticism, I think his essay was probably the best in the book. I did like the one which showed that Irenaeus had a chiliastic outlook and an "evangelical" take on Daniel 9:24-27. This book is recommended.
An earlier reviewer is disappointed that the preterist view was ignored, but the subtitle of this book makes it clear that the focus was definitely on a rebuttal to dispensational theology.
15 of 16 people found the following review helpful.
Disappointing
By R.G. Jones
Of the eight essays in this volume, three are worthwhile. Timothy Weber gives a good thumbnail sketch of the history of premillennialism, but it you've read Ladd's The Blessed Hope: A Biblical Study of the Second Advent and the Rapture and Ernest R. Sandeen's and George M. Marsden's books on the history of fundamentalism (The Roots of Fundamentalism: British and American Millenarianism, 1800-1930, Fundamentalism and American Culture (New Edition)), you'll not see much in Weber's essay that's new. Craig Blomberg distances historic premillennialism from Darby's pretribulationalism. His discussion of the distinction between imminence and immediacy is worthwhile. Donald Fairborn contrasts the millennial eschatology of early Christian writers with both dispensational and historic premillennialism. He shows that the early church's viewpoint was less like the dispensational view. Fairborn's remarks on the theological function of millenarianism in the first centuries after Christ are valuable. Since opposition to Origen was strong during his lifetime, and since he was condemned as a heretic at the Fifth Ecumenical Council in 553, I think Fairborn may be overestimating his influence on the decline of premillennialism in the East. Perhaps Apollonarius's heresies, described by Basil in Letter 263, condemned by the first canon of the Second Ecumenical Council in 381, and similar in some respects to the millennium of the dispensationalists, made a more significant contribution.
The most disappointing aspect of this book is its failure to defend premillennialism and to interact with amillennial and postmillennial authors. Blomberg's response to amillennialism is limited to three brief paragraphs on page 85. None of the contributors explores the key Biblical texts. No one explains why the thrones of Revelation 20 should be located on the earth. No one attempts to show how a delay of 1000 years integrates with Peter's argument in 2 Peter 3. Paul seems to mark the onset of "everlasting destruction" at the Lord's coming (2 Thessalonians 1.8-10), not 1000 years later, but this book does not attempt to harmonize his words with a premillennial advent. How can a thousand year gap between resurrections be made to agree with the parable of the wheat and tares (Matthew 13.24-30, 36-43)? How can Christ both sit at the Father's right hand until his enemies are defeated (Psalm 110.1) and defeat them himself when he descends to earth? If those who are Christ's are raised at his coming (1 Corinthians 15.23), can others be saved during the millennium? How can death continue after Christ returns and death is swallowed up in victory (1 Corinthians 15.54)? How can Matthew 25.31-46 describe a judgment at the beginning of the millennium when those punished are sent into the everlasting fire that no one but the beast and false prophet enter until the end of the millennium (Revelation 19.20, 20.15)? I suspect historic premillennialists can address all these issues cogently, but the authors of this book didn't bother to do so.
Perhaps someone will write a book that actually makes a strong case for historic premillennialism, responds to problematic texts like those mentioned above, and answers modern works like Kim Riddlebarger's A Case for Amillennialism: Understanding the End Times and Keith Mathison's Postmillennialism: An Eschatology of Hope. I'd like to read it.
5 of 5 people found the following review helpful.
Uneven essays; limited focus
By Jacob
Borrow this book; don't buy it. I write this as someone sympathetic with historic premillennialism, but the essays are woefully uneven. The first few dealing with its Hebraic background are quite good. The essay on Ezekiel notes how prophetic language is to be interpreted (e.g., we can only spiritualize it when the author gives us the key to spiritualize it, like in Ezekiel 37). Suggests, even with all of its problems, that Ez 40-48 was meant to be read literally since it chiastically parallels the physical, literal temple in chapters 8-9. This does suggest problems in the New Testament teachings on the Temple. The author admits that, but doesn't worry about it. The same God wrote both testaments.
There is an interesting essay on modern-day Jewish life-after-death thought.
The central essay is Blomberg's one on post-tribulationism. While he does offer several point-by-point critiques of pretribulationism, his argument mainly focuses on the central New Testament theme that God's children must suffer tribulation. Further, he quickly dispenses with dispensationalism's semi-pathetic claim that we must be raptured before the tribulation because God's children will never have to face his "wrath." Blomberg ends his essay with a few interesting comments on the nature of postrib premillennialism. Responding to critics that post-trib precludes an "any-moment" return of Christ, Blomberg responds that 1) the events per Antichrist and tribulatin can happen rather quickly or simultaneously and thus make possible an any-moment return.
Fairbairn's essay on the early church's eschatology is quite good. He demonstrates that most (but not all) ante-Nicene fathers held to a form of postribulationism and the millennial reign. This position would fall out of favor with the gnostic tendencies of Origen and the hyper-Platonism of Augustine. While the early church was largely premillennial, it really doesn't fit into any modern categories of premillennialism, so any comparison must stop here.
The two weakest essays are on Reformed Covenantalism (Chung) and Premillennial Method (Payne). The former rightly suggests that Reformed amillennialism "spiritualizes" away most of the promises of an earthly restoration. Chung argues that this is so because of the Reformed insistence on the Covenant of Works. I remain unconvinced and Chung offers little more than assertions. Payne's essay had more promise, but does little more than explain why premillennialists interpret Scripture "literally." He mentioned Thomas Reid's Scottish Common Sense realism, but failed to demonstrate how this affects hermeneutics. He should have argued that our cognitive faculties are reliable and when information is presented in a straight-forward way, we are to understand it in a straight-forward way. Second premise: the eschatological promises in the Old Testament are presented in a straight-forward way. Ergo, premillennialism. Payne doesn't do this (I have done in three sentences what his entire essay failed to do).
Conclusion:
Because this book is focused against dispensationalism, it is of limited use to those who are not dispensationalists. There are a number of valuable exegetical insights that are helpful to those of all persuasions, and the historical overviews are quite good. The book as a whole is uneven and its lasting importance will demonstrate it to be quite limited.
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