By Kim Riddlebarger
In a transparent and available demeanour, Kim Riddlebarger provides and defends amillennialism—the trust that the millennium is a gift fact founded in Christ's heavenly reign, now not a destiny wish of Christ's rule on the earth after his return—as the historical Protestant figuring out of the millennial age.
Recognizing that eschatology—the examine of destiny things—is a sophisticated and arguable topic, Riddlebarger starts off with definitions of key terminology and an summary of varied viewpoints and similar biblical issues. He then discusses key passages of Scripture that undergo upon the millennial age, together with Daniel nine, Matthew 24, Romans eleven, and Revelation 20. ultimately, he evaluates the most difficulties dealing with all the significant millennial positions and cautions us to concentrate on the results of every view.
This improved version encompasses a new foreword from Michael Horton, a brand new bankruptcy at the antichrist, a brand new bankruptcy on symptoms of the tip, and a number of other beneficial charts and indexes.
Read or Download A Case for Amillennialism: Understanding the End Times PDF
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Extra resources for A Case for Amillennialism: Understanding the End Times
33 Walvoord admits: Because amillennialism was adopted by the Reformers, it achieved a quality of orthodoxy to which its modern adherents can point with pride. They can rightly claim many worthy scholars in the succession from the Reformation to modern times such as Calvin, Luther, Melanchthon, and in modern times, Warfield, Vos, Kuyper, Machen, and Berkhof. If one follows traditional Reformed theology in many other aspects, it is natural to accept its amillennialism. indd 40 5/10/13 4:05 PM â†œA Su r vey of E schatolog ic a l Views 41 Geerhardus Vos through the “biblical-theological” approach.
6 The use of this nonliteral hermeneutic, according to dispensationalists, leads to a failure to distinguish properly between the church and Israel—a pillar of the dispensational hermeneutic. Ryrie is quite specific in his application of this distinction. ”7 This becomes the basis for the dispensationalist’s notion that God has two mutually exclusive peoples—national Israel and the Gentile church—each with its own redemptive purposes and programs. This underlying hermeneutic leads Ryrie to the following conclusion: The dispensationalist recognizes two purposes of God and insists in maintaining the distinction between Israel and the Church.
Indd 50 5/10/13 4:05 PM â†œH ow Do We I nter pret B ible P rophec y? 51 Old Testament are treated and applied by writers of the New. If the New Testament writers spiritualize Old Testament prophecies by applying them in a nonliteral sense, then the Old Testament passage must be seen in light of that New Testament interpretation, not vice versa. Moreover, a major step toward finding an answer to the millennial question is to develop a contextual framework of interpretation from the New Testament itself.