Professional Documents
Culture Documents
Chalcedon
Vallecito, California
2003
Copyright © 2003 by Chalcedon Foundation
Chalcedon
P. O. Box 158
Vallecito, CA 95251
U.S.A.
First Edition
In Memory of
Rousas John Rushdoony
Defender of the Faith
Promoter of the Truth
Contents
Preface . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . i
Kenneth L. Gentry, Jr.
Chapter 1
A Summary Case for Postmillennialism . . . . . . . . . . 1
Keith A. Mathison
Chapter 2
Psalm 110 and the Postmillennial Hope . . . . . . . . . . 23
William O. Einwechter
Chapter 3
Jesus Christ the Propitiation for the Whole World . . . 67
Benjamin B. Warfield
Chapter 4
Agony, Irony, and the Postmillennialist . . . . . . . . . . 83
Kenneth L. Gentry, Jr.
Chapter 5
Victory Belongs to the Lord . . . . . . . . . . . . . . . . . . 111
Kenneth L. Gentry, Jr.
Chapter 6
The End is Not Yet . . . . . . . . . . . . . . . . . . . . . . . . . 177
J. A. Alexander
Chapter 7
Practicing Postmillennialism . . . . . . . . . . . . . . . . . . . . . 191
Jefferey A. Ventrella
Preface
i
Thine is the Kingdom
ii
Preface
iii
Thine is the Kingdom
iv
Preface
v
Thine is the Kingdom
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Preface
vii
Thine is the Kingdom
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Preface
ix
Thine is the Kingdom
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Preface
SPECIAL THANKS
As the editor of this book, I would like to express
special thanks to three persons who greatly helped
bring this book to fruition. I am thankful for the invi-
tation from Mark Rushdoony for me to take up this
project. Having recently lost his father, the indefati-
gable founder of Chalcedon and earnest champion of
postmillennialism, Mark has committed himself to fur-
thering his father’s ministry. The release of this book
is just one more evidence of postmillennialism’s long
term commitment and R. J. Rushdoony’s continuing
eschatological influence. Though Dr. Rushdoony has
passed to his eternal reward, his work continues on
into the future to the glory of God.
I would also like to express my sincere appreciation
to Susan Burns of Chalcedon who diligently assisted
me by scanning into editable computer files the chap-
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xii
Preface
1
Andrew Sandlin, A Postmillennial Primer
(Vallecito, CA: Chalcedon, 1997), 1.
2
Rousas John Rushdoony, The Foundations of So-
cial Order: Studies in the Creeds and Councils of the
Early Church (Fairfax, VA: Thoburn, 1968). For their
significance in eschatology, see my “The Historical
Problem of Hyper-Preterism” in Hyper-Preterism: A
Reformed Critique, a forthcoming book edited by Keith
A. Mathison (P & R Publishing, 2003).
3
For further information on this objection to the
faith, see: R. C. Sproul, The Last Days According to
Jesus: When Did Jesus Say He Would Return? (Grand
Rapids: Baker, 1998).
4
A rather surprising example of eschatological
naievete was uncovered in the April of 2002 debate
between Thomas D. Ice and me. We were publicly de-
bating the proper interpretation of Matthew 24. As I
cross examined him, he stated that after the Rapture
millions of angels will bodily transport Jews from all
over the world into Jerusalem. I asked him if the an-
gels would carry the Jews’ suitcases. He responded:
“Yes.” See: Kenneth L. Gentry, Jr. and Thomas D.
Ice, Matthew 24: Past or Future?, Van Til Apologetics
Conference debate (April, 2002). Video available from
www.kennethgentry.com.
5
Clark Pinnock, “There Is Room for Us: A Reply
to Bruce Ware,” in Journal of the Evangelical Theo-
logical Society 45:2 (June 2002): 216.
6
Clark Pinnock, Most Moved Mover: A Theology
of God’s Openness (Grand Rapids: Baker, 2001), 551.
7
For a helpful debate on Openness Theology see:
Journal of the Evangelical Theological Society, 45:2
(June 2002).
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8
Kenneth L. Gentry, Jr., He Shall Have Dominion:
A Postmillennial Eschatology (2nd. ed.: Tyler, TX:
Institute for Christian Economics, 1998), 272-277.
Gentry, The Greatness of the Great Commission: The
Christian Enterprise in a Fallen World (Tyler, TX: Insti-
tute for Christian Economics, 1993), 53-55, 103-04.
xiv
Chapter 1
A Summary Case
for Postmillennialism
by Keith A. Mathison 1
1
Thine is the Kingdom
2
Chapter 1: A Summary Case for Postmillennialism
3
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4
Chapter 1: A Summary Case for Postmillennialism
The Psalms
A number of the Old Testament Psalms add to the
foundation of postmillennialism seen in the Abrahamic
Covenant. Psalm 2 is a coronation psalm frequently
alluded to and quoted in the New Testament in con-
nection with the person and work of Jesus Christ:
Matthew 3:17; 17:5; Acts 13:33. These New Testa-
ment passages reveal that Jesus is the one to whom
this Psalm ultimately refers. He is given the nations as
his inheritance, the very ends of the earth as his pos-
session (Psalm 2). We must note that the New
Testament ties the fulfillment of this Psalm to the res-
5
Thine is the Kingdom
The Prophets
The covenant relationship between God and his
people established in the Pentateuch, described in the
6
Chapter 1: A Summary Case for Postmillennialism
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Chapter 1: A Summary Case for Postmillennialism
9
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Chapter 1: A Summary Case for Postmillennialism
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12
Chapter 1: A Summary Case for Postmillennialism
Romans 9-11
In any study of eschatology Romans 9-11 cannot be
overlooked. Despite numerous attempts to avoid the
implications of Paul’s teaching, this passage of Scripture
provides a very strong argument for postmillennialism.
When chapters 9-11 are viewed in light of the preced-
ing chapters in Romans, it becomes clear that the
purpose of these chapters is to demonstrate that God’s
promises have not failed despite Israel’s rejection of
the gospel. In chapters 9-11 Paul gives a two-fold an-
swer to the problem of Israel’s unbelief. He points out
in these chapters that God’s faithfulness is upheld
because Israel’s rejection is not total (e.g., 9:6-13;
11:5, 7). He also points out that God’s faithfulness
is upheld because Israel’s rejection is not final (e.g.,
11:28-29).
13
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14
Chapter 1: A Summary Case for Postmillennialism
15
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I Corinthians 15
Another important eschatological passage in Paul
appears in his famous resurrection chapter, I
Corinthians 15. We find the crucial information in
verses 24 and 25: “Then comes the end, when He deliv-
16
Chapter 1: A Summary Case for Postmillennialism
Revelation 20
Many discussions of eschatology in general and the
millennium in particular focus on Revelation 20 virtu-
ally to the exclusion of the remainder of Scripture.
This is unfortunate because the book of Revelation is
the culmination of God’s revelation; it cannot be prop-
erly understood without the teaching of the previous
sixty-five books of Scripture. When it is read in light
17
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18
Chapter 1: A Summary Case for Postmillennialism
CONCLUSION
Contrary to the assertions of Chafer, Walvoord,
Ryrie and a host of others, the covenant promises and
prophecies of Scripture reveal a clear and consistent
foundation for postmillennial eschatology. God’s origi-
nal plans and purposes for his creation are now being
accomplished through his Son Jesus Christ. Through
him God is bringing and will continue bringing bless-
ings to all the nations of the earth even as he subdues
every enemy. Jesus was given his kingdom at his as-
cension, and during his present reign he is putting all
of his enemies under his feet. He has commissioned his
19
Thine is the Kingdom
1
Keith A. Mathison, Ph.D., is Director of Curriculum
Development and Assistant Editor of Tabletalk maga-
zine at Ligonier Ministries. He is the author of four books,
including two on eschatology: Dispensationalism:
Rightly Dividing the People of God? and
Postmillennialism: An Eschatology of Hope.
2
John F. Walvoord, The Millennial Kingdom (Grand
Rapids: Zondervan, 1959), 34.
3
Walvoord, Millennial Kingdom, 35.
4
Charles Ryrie, The Basis of the Premillennial Faith
(Neptune, N. J.: Loizeaux, 1953), 13-14.
5
One has only to read the works of postmillennialists
such as the Puritans Thomas Brightman, Thomas
Goodwin, John Owen, and Jonathan Edwards as well
as the works of such modern postmillennialists as
Charles Hodge, A. A. Hodge, James Henley Thornwell,
and B. B. Warfield to realize the complete inaccuracy of
the dispensationalist descriptions of postmillennialism.
6
Lewis Sperry Chafer, Systematic Theology (Dal-
las: Dallas Seminary Press, 1948), 4:281.
7
Keith A. Mathison, Postmillennialism: An
Eschatology of Hope (Phillipsburg, N. J.: P&R,
1999), 10.
8
Kenneth L. Gentry, Jr. He Shall Have Dominion:
A Postmillennial Eschatology, 2nd ed. (Tyler, Tex.:
Institute for Christian Economics, 1997), 79.
20
Chapter 1: A Summary Case for Postmillennialism
9
Gentry, He Shall Have Dominion, 187–94.
10
For a more thorough examination of the biblical
evidence for postmillennialism, see Gentry, He Shall
Have Dominion; John Jefferson Davis, The Victory of
Christ’s Kingdom (Moscow, Ida.: Canon, 1996); and
Mathison, Postmillennialism.
11
See Gentry, He Shall Have Dominion, 182.
12
The remainder of the Pentateuch and the histori-
cal books reveal the further outworking of God’s
covenantal work, his calling of Israel to be the chosen
means through which he would bring blessing to the
nations. God reveals his holy law to Israel and reveals
that obedience to the covenant would bring blessing
while disobedience would bring cursing (Leviticus 26;
Deuteronomy 28). Throughout the historical books,
we see the truth of these promises and warnings in the
history of Israel.
13
J. Alec Motyer, The Prophecy of Isaiah (Downers
Grove, Ill: InterVarsity Press, 1993), 103.
14
E. J. Young, The Prophecy of Daniel: A Com-
mentary (Grand Rapids: Eerdmans, 1949), 78.
15
Young, Daniel, 143–50.
16
R. T. France, Matthew (Downers Grove, Ill:
InterVarsity Press, 1985), 228.
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22
Chapter 2
INTRODUCTION
23
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24
Chapter 2: Psalm 110 and the Postmillennial Hope
25
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26
Chapter 2: Psalm 110 and the Postmillennial Hope
27
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Chapter 2: Psalm 110 and the Postmillennial Hope
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Chapter 2: Psalm 110 and the Postmillennial Hope
31
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32
Chapter 2: Psalm 110 and the Postmillennial Hope
33
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34
Chapter 2: Psalm 110 and the Postmillennial Hope
35
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36
Chapter 2: Psalm 110 and the Postmillennial Hope
37
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38
Chapter 2: Psalm 110 and the Postmillennial Hope
39
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40
Chapter 2: Psalm 110 and the Postmillennial Hope
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Chapter 2: Psalm 110 and the Postmillennial Hope
55
Thine is the Kingdom
Psalm110:5-7:
Psalm 110:5-7: The Messiah goes 19:11,
Revelation forth 15,
to
judgeMessiah
The the nations.
goes 19:
forth to judge the na- Christ judges and
Revelation 19:11, 15, 19: Christ judges and
tions. strikes the nations.
strikes the nations.
56
Chapter 2: Psalm 110 and the Postmillennial Hope
Psalm
Psalm110:5-6:
110:5-6: The kingsRevelation 19:18-19:
of the earth fight
The kings of the
against the Messiah. The kings of the earth
earth fight against fight against Christ.
Revelation
the Messiah.19:18-19: The kings of the earth
fight against Christ.
Psalm
Psalm 110:5-7: Revelation
110:5-7: The Messiah 19:11-
is completely
The Messiah
victorious. is 21:
completely victorious. Christ is completely
Revelation 19:11-21: Christ is completely
victorious.
victorious.
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58
Chapter 2: Psalm 110 and the Postmillennial Hope
CONCLUSION
The purpose of this chapter has been to furnish an
exposition of Psalm 110, and then to survey its use in
the New Testament. The results of this study provide
convincing biblical support for the postmillennial view
of Christ’s kingdom. This great messianic psalm de-
clares the victorious reign of Christ from the right hand
of God. It instructs the Church to look for the triumph
of Christ and his kingdom in this age, and challenges
her to do her part in pressing forward the victory.
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Chapter 2: Psalm 110 and the Postmillennial Hope
1
Reverend William O. Einwechter, Th.M., is an or-
dained minister and presently serves as a teaching elder
at Immanuel Free Reformed Church (Ephrata, Penn-
sylvania) and as the editor of The Christian Statesman.
He is the author of Ethics and God’s Law: An In-
troduction to Theonomy, and English Bible
Translations: By What Standard?, and the editor of
the book Explicitly Christian Politics. His essays
and articles have been published in the Chalcedon
Report, The Christian Statesman, Patriarch, and
The Journal of Christian Reconstruction.
2
H. Wayne House and Thomas Ice, Dominion The-
ology: Blessing or Curse? (Portland, Ore.: Multnomah,
1988), 183.
3
John F. Walvoord, The Millennial Kingdom (Grand
Rapids: Zondervan, 1959), 134.
4
William E. Cox, Amillennialism Today,
(Phillipsburg, N. J.: P & R, 1966), 5.
5
Kenneth L. Gentry, Jr., The Greatness of the Great
Commission (Tyler, Tex.: Institute for Christian Eco-
nomics, 1990), 140.
61
Thine is the Kingdom
6
John F. Walvoord, “A Review of House Divided
by Greg L. Bahnsen and Kenneth L. Gentry, Jr., in
Bibliotheca Sacra 147 (1990): 370.
7
John Bright, The Authority of the Old Testament
(Nashville: Abingdon, 1967), 211.
8
These headings, which appear at the beginning of
many of the Psalms, were not part of the original compo-
sition of the Psalms. However, all the available evidence
suggests that these headings are both early and reliable.
See Gleason L. Archer, Jr., A Survey of Old Testament
Introduction (Rev. ed.: Chicago: Moody, 1974), 443-444.
9
This study will follow the custom of the KJV by
using “LORD” for the divine name “Yahweh.”
10
R. T. France, Jesus and the Old Testament (Grand
Rapids: Eerdmans, 1971), 168.
11
John Calvin, Commentary on the Book of Psalms,
trans. James Anderson (rep.: Grand Rapids: Baker,
1989), 296.
12
Franz Delitzsch, Psalms, trans. James Bolton, in
Commentary on the Old Testament, by C. F. Keil and
F. Delitzsch (rep.: Peabody, Mass.: Hendrikson, [1886-
91] 2001), 692.
13
Roland K. Harrison, Introduction to the Old Tes-
tament (Grand Rapids: Eerdmans, 1969), 1001.
14
Calvin, Commentary on the Book of Psalms, 296.
15
Lenoard J. Coppes, “na’am” in Theological Word-
book of the Old Testament, ed. R. Laird Harris
(Chicago: Moody, 1980), 2:541. Hereinafter: TWOT.
16
Nearly all Christian interpreters of Psalm 110 agree
upon this identification. Furthermore, Jesus believed
that David’s Lord was the Messiah and so did his Jew-
ish adversaries (Matthew 21:41-45).
17
David’s throne in Jerusalem was a mere type
of the heavenly throne of the Messiah. Thus, ac-
62
Chapter 2: Psalm 110 and the Postmillennial Hope
63
Thine is the Kingdom
31
Cohen, The Psalms, 373.
32
One of the most comprehensive studies on the me-
diatorial dominion of Christ is William Symington’s
Messiah the Prince, op. cit.
33
Bright, The Authority of the Old Testament, 211.
For a theological justification of this exegetical method,
see O. Palmer Robertson, “Hermeneutics of Continu-
ity,” in John S. Feinberg, ed., Continuity and
Discontinuity: Perspectives on the Relationship Be-
tween the Old and New Testaments (Westchester, Ill.:
Crossway, 1988), ch. 4.
34
The “List of Old Testament Quotations and Allu-
sions” in the Nestle-Aland 26th edition of the Greek New
Testament concludes that Psalm 110 is quoted in the New
Testament nine times and is alluded to in the New Testa-
ment eighteen times.
35
Alfred Plummer, An Exegetical Commentary on the
Gospel According to St. Matthew (rep.: Grand Rapids:
Baker, [1909] 1982), 310.
36
France, Jesus and the Old Testament, 102.
37
For a discussion of the “last days” and its signifi-
cance for understanding the fulfillment of Old
Testament prophecy in the New Testament dispen-
sation see, William O. Einwechter, “The Latter Day
Triumph of Christ and His Kingdom: A Biblical and
Theological Exposition of Isaiah 2:2-4” in The Jour-
nal of Christian Reconstruction, 15 (Winter, 1998):
115, 124-128.
38
J. Marcellus Kik, An Eschatology of Victory
(Phillipsburg, N. J.: P & R, 1971), 171.
39
See also Ephesians 1:10, Colossians 1:20, and
Acts 3:21.
40
It would be hard to find any other single passage
in the New Testament that is more damaging to the
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65
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66
Chapter 3
A
I John 2:2
S a means of comforting Christians distressed
by their continued lapses into sin, John, in
the opening words of the second chapter of his first
Epistle, is led to assure them that “we have an Advo-
cate with the Father, Jesus Christ, a Righteous One”;
and by way of showing how prevailing his advo-
cacy is, to add, “And he is himself a propitiation for
our sins.” There he might well have stopped. But,
without obvious necessity for his immediate pur-
pose, he adds this great declaration: “And not for
ours only, but also for the whole world.” That by
these words the propitiation wrought by Christ, of
which we have continual need, and on which we
continually draw in our need, is exalted by ascrib-
ing to it, in some sense, a universal efficacy, is clear
enough. But the commentators, first and last, have
not found it easy to make plain to themselves the
precise nature of the universalism assigned therein
to our Lord’s propitiatory sacrifice.
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Chapter 3: Jesus Christ the Propitiation for the Whole World
69
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Chapter 3: Jesus Christ the Propitiation for the Whole World
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80
Chapter 3: Jesus Christ the Propitiation for the Whole World
1
Edited from The Expositor, 21 (1921): 241-253.
Benjamin Breckinridge Warfield (1851-1921) was Pro-
fessor of New Testament Language and Literature at
Western Theological Seminary (1878-87), then Pro-
fessor of Didactic and Polemic Theology at Princeton
Theological Seminary (1887-1921). He authored
scores of articles and numerous books. J. E. Meeter,
ed., The Works of Benjamin B. Warfield contains ten
volumes of his selected writings.
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Thine is the Kingdom
2
Editor’s note: We should note that the problems
inherent in this passage still plague evangelical com-
mentators today. For instance, Colin G. Kruse
expresses his despair: “While we can say what Jesus
Christ being the atoning sacrifice ‘for the sins of the
whole world’ does not mean, it is more difficult to say
what it does mean, for the author gives us no clues.”
Colin G. Kruse, The Letters of John (Grand Rapids:
Eerdmans, 2000), 75. If only commentators would
consult Warfield’s resolution to the problem!
3
Editor’s note: As a true postmillennialist, Warfield’s
system includes a lengthy period of incremental ad-
vance by the kingdom of God in history. Consequently,
he is opposed to the popular doctrine of the imminent
return of Christ. Elsewhere he cites favorably, various
authors who declare the modern Church as the Church
still in her infancy: “A truth much too often forgotten,
which has its application to our subject, too, is enun-
ciated by William Temple, Foundations: A Statement
of Christian Belief in Terms of Modern Thought (Lon-
don: Macmillan, 1913), p. 340 note: ‘The earth will in
all probability be habitable for myriads of years yet. If
Christianity is the final religion, the church is still in its
infancy. Two thousand years are as two days. The appeal
to the “primitive church” is misleading; we are the “primi-
tive church....”’ Cf. James Adderley, The Hibbert
Journal, July, 1914 (12:4): 765: ‘But we must remember
that Christianity is a very young religion and that we are
only at the beginning of Christian history even now.’”
4
Editor’s note: For further elucidation of this pas-
sage from a Warfieldian perspective, see my exposition
in Kenneth L. Gentry, Jr., He Shall Have Dominion:
A Postmillennial Eschatology (2d. ed.: Tyler, Tex.,:
Institute for Christian Economics, 1997), 272-77.
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Chapter 4
INTRODUCTION
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Chapter 4: Agony, Irony, and the Postmillennialist
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Chapter 4: Agony, Irony, and the Postmillennialist
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Chapter 4: Agony, Irony, and the Postmillennialist
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Thine is the Kingdom
CONCLUSION
Perhaps it is true that postmillennialists have not
fully engaged the discussion regarding suffering and
perseverance (White, 162). But it certainly is not true
that the biblical message of suffering and persever-
ance contradicts the postmillennial hope.
Postmillennialists gladly affirm the redemptive irony
of God’s victory over Satan. Postmillennialists whole-
heartedly agree that the faithful church weathering the
storms of persecution is victorious. Postmillennialists
unashamedly confess the reality that our state prior to
the resurrection is one of suffering. We do humbly affirm
the “theology of the cross” (Gaffin, 216); but we also
heartily rejoice in the “theology of the resurrection.”
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Chapter 4: Agony, Irony, and the Postmillennialist
1
Reprinted by permission and with slight emenda-
tion from Westminster Theological Journal 63:2 (Fall,
2001): 421-34. Kenneth L. Gentry, Jr., Th.D., is a min-
ister in the Presbyterian Church in America, and is
Research Professor in Theology at Christ College,
Lynchburg, VA. He has authored fourteen books (in-
cluding Before Jerusalem Fell, He Shall Have Dominion,
and God Gave Wine) and contributed to six others (from
publishers such as Zondervan, Greenhaven, and P & R).
2
G. C. Berkouwer, The Return of Christ (Grand Rap-
ids: Eerdmans, 1972) and Anthony A. Hoekema, The
Bible and the Future (Grand Rapids: Eerdmans, 1979).
3
Richard B. Gaffin, Jr., “Theonomy and Eschatology:
Reflections on Postmillennialism,” in Will S. Barker
and W. Robert Godfrey, eds., Theonomy: A Reformed
Critique (Grand Rapids: Zondervan, 1990), 197-226.
Robert B. Strimple, “Amillennialism,” in Darrell L.
Bock, ed., Three Views on the Millennium and Be-
yond (Grand Rapids: Zondervan, 1999), 81-129 (see
also: 58-71). R. Fowler White, “Agony, Irony, and
Victory in Inaugurated Eschatology: Reflections on
the Current Amillennial-Postmillennial Debate,”
Westminster Theological Journal 62 (Fall, 2000): 161-
76. Hereinafter I will simply cite their last names with
page references for documentation.
4
Postmillennialists do not “de-eschatologize” the
present (Gaffin , “Theonomy and Eschatology,” 202)
nor assume “three ages” (Strimple, 63n). See my chap-
ter elsewhere in the present book. I was relieved to
see that R. Fowler White does not bring such charges
against postmillennialists (see note 5 in his article).
5
Kenneth L. Gentry, Jr., The Greatness of the Great
Commission: The Christian Enterprise in a Fallen
105
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106
Chapter 4: Agony, Irony, and the Postmillennialist
107
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108
Chapter 4: Agony, Irony, and the Postmillennialist
29
White is aware that I and other postmillennialists
are engaging the debate at the point of conflict, for he
cites my statement referring to: “the distinctive
postmillennial view of Christianity’s progressive vic-
tory, in time and in history [sic], into all of human life
and culture” (White, 162). I actually state: “in time
and on earth.”
30
Geerhardus Vos, The Pauline Eschatology
(Phillipsburg, N.J.: P & R, 1930 [rep. 1991]), 216-217.
31
See the Jewish writings Pss Sol 17; 1QSa 2:14,
20; CD 12:23–13:1; 14:19; 4QMessApoc 1:1. See also:
W. J. Heard, “Revolutionary Movements,” in Michael
B. Green, Scott McKnight, and I. Howard Marshall,
Dictionary of Jesus and the Gospels (Downers Grove,
Ill: InterVarsity, 1992), 689-91.
32
Postmillennialists do not, of course, deny the fi-
nal, irrevocable, and absolute dominion associated
with the eternal order of the new heavens and the new
earth. Rather I would point out that on the amillennial
analysis Satan wins the victory in history by destroy-
ing the human race, Christ in eternity by redeeming a
small portion of it.
33
Gordon D. Fee, Paul’s Letter to the Philippians
(NICNT) (Grand Rapids: Eerdmans, 1995), 170.
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110
Chapter 5
Victory Belongs
to the Lord
by Kenneth L. Gentry, Jr. 1
INTRODUCTION
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SECONDARY ISSUES
In this section I will focus on four issues presented by
Strimple. I actually planned on dealing with several oth-
ers, but space constraints prohibited that. These should
well illustrate the type of problems I faced in the debate.
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ACCURACY ISSUES
Moving on from “Secondary Issues” I will now con-
sider matters regarding inaccuracies in Strimple’s
presentation. After this section I will concentrate on
“Substantial Issues.”
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The Misunderstanding
of Postmillennialism
Due to my own space limitations I must write even
more sparingly on these matters. But these are clearly
symptomatic of the problems besetting Strimple’s
amillennial rebuttal of postmillennialism.
First, Strimple complains that postmillennialism
pales in comparison to amillennialism. In the last full
paragraph on page 61 he provides a brief exposition
of our eternal hope in the new heavens and earth. Then
in the next paragraph he notes my postmillennial ex-
pectation of a “redeemed world system in the future”
before Christ’s second coming, wherein “evil should
be ‘reduced to negligible proportions.’” His very next
sentence states: “If this is ‘the postmillennial hope,’ it
contrasts poorly with the amillennial hope” (p. 62).
This is astounding! Strimple knows full well that
both amillennialists and postmillennialists agree on the
eternal glory that belongs to God’s people. He is com-
paring apples and oranges; he is contrasting the
historical hope of postmillennialists before Christ
comes with the eternal hope of amillennialists after
Christ comes. And once this problem is rectified, his
statement becomes absolutely false, for he argues that
in our temporal future we “cannot expect anything
other than oppression and persecution” (p. 63),
whereas postmillennialists expect a future wherein
“righteousness will prevail and evil will be reduced to
negligible proportions” (p. 62; see my historical ex-
pectations on pp. 22, 48, 49). Now which outlook
on our pre-consummational future “contrasts
poorly” with the other? Ask any Christian on the
street which he believes “contrasts poorly” with the
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SUBSTANTIAL ISSUES
Having discarded many of the errors in Strimple’s
analysis, I now will survey a few of the more substan-
tial issues he brings up in the debate. Some of these
will receive fuller treatment, some lesser; this is partly
due to some having more weighty implications and
others being more easily disposed of.
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are waiting for him’ (Hebrews 9:28)” (p. 61). If the New
Testament were opposed to the postmillennial vision this
argument would certainly destroy it. But is it?
In response to Strimple I would urge the following:
First, except for my comments on Revelation 20, he
does not interact with my New Testament exegesis.
At one place he does mention my argument from the
Great Commission (p. 62), but he dismisses it by de-
claring—not rebutting or proving or counter-arguing—
that “Gentry has failed to establish that making dis-
ciples of all nations, baptizing them, and teaching them
require the fulfillment be in postmillennial terms”
(p. 62). (I will treat this dismissal under the next
heading below.) This is disappointing, for on pages
38 through 55 I argue at length from the New Testa-
ment material, analyzing Matthew 13 (pp. 38-40), John
12:31-32 (pp. 41-44), Matthew 28:18-20 (pp. 44-48),
I Corinthians 15:20-28 (pp. 48-50), and Revelation
20 (pp. 50-55). But though Strimple provides his
own analysis of other portions of the New Testa-
ment, he does not respond to my New Testament
exegetical argument.
This is disappointing, as I said. And especially in
that if you consult my Response to Strimple (pp.
130-142) you will note that I directly engage his
positive presentation:
(1) In my Response’s first section (“Commendations
and Appreciation”) I note that I agree with much of
Strimple’s theological understanding of eschatology,
which he presents in his essay on pages 84-100. I write:
“I was particularly impressed with his presentation of
Christ as the fulfillment of the typology of Israel, the
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The Misconstruction
of Biblical Eschatology
I come now to a set of major, inter-related issues
that reformed amillennialists employ to discredit the
postmillennial system and which add up to one thing:
Our alleged failure to understand the various fea-
tures of biblical eschatology. This failure resulting
from ignorance of biblical eschatology is suppos-
edly inherent in the postmillennial system, the system
held by such competent theologians as Jonathan
Edwards, Archibald Alexander, Charles Hodge, Albert
Barnes, David Brown, Patrick Fairbairn, J. A.
Alexander, J. H. Thornwell, Robert L. Dabney,
William G. T. Shedd, A. A. Hodge, Augustus H.
Strong, B. B. Warfield, O. T. Allis, and John Murray.
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two ages, the present age and the age to come” (p.
63). In his footnote he explains how this contradicts
postmillennialism: “Postmillennialism seems to posit
three ages: the present evil age, a future ‘golden’ age
(see Gentry’s definition reference to ‘a time in history
prior to Christ’s return in which...’), and the ‘age to come,’
of which the New Testament speaks” (p. 63, n 8).
My response: (1) Actually, I wholeheartedly concur
with the two age structure of biblical eschatology, as
carefully outlined in Geerhardus Vos’ construction of
redemptive history along these lines.15 In fact, I vigor-
ously urge this in my Response to Blaising’s
premillennial essay where I outline some problems with
the premillennial scheme, one of which is their expec-
tation of a “future appearance of the fulness of Christ’s
kingdom in an age (dispensation) separate and distinct
from the present era, despite this present era being the
‘last days’ (Acts 2:16-17, 2416 ), the ‘fulness of times’
(Galatians 4:4). If these are the ‘last days,’ how can
more days follow in a whole new era?” (p. 255).
And Strimple should know this for I point it out in
my opening essay in my exegesis of I Corinthians 15:
“As Paul is then in the first century, so are we now in
our day awaiting the eschatological coming of Christ
and our resurrection.... At his second coming history
is over in that the resurrection occurs at ‘the end’;
there will be no millennial age on the present earth to
follow” (p. 48). I do this on more than one occasion:
“Isaiah indicates the ‘last days’ will be the era wit-
nessing these things—not some era after the last days:
‘in the last days’ (v. 2) means ‘during.’ According to
the New Testament the ‘last days’ begin with the com-
ing of Christ in the first century. They cover the
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(in Heaven)
Resurrection Return of
of Christ (on earth) Christ
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The Futility of
Methodological Preterism
Strimple notes that Gentry tries “by means of his
preterist reading” of several texts “to assure Chris-
tians that the worst days of persecution, apostasy, and
the Antichrist are past.” He laments that responding
to preterism “would require a response chapter of its
own” (which is a reasonable complaint), but then he
attempts a very brief rebuttal (p. 64). Recognizing the
editorial page constraints under which he labors, I
would nevertheless point out the inadequacy of his
three-fold rejoinder as given on pages 64-65.
First, Strimple notes that in the Olivet Discourse
“the destruction of the temple is viewed as a prolep-
tic, typological fulfillment of that final judgment of God;
final deliverance of the elect will occur only at Christ’s
[second] coming and the end of the age (Matthew 24:3),
while tribulation, wars, famines, and earthquakes are
‘represented as characterizing the interadventual pe-
riod as a whole’” (p. 64).
My response: I wholeheartedly concur that A.D. 70
and the destruction of the temple is a “proleptic, typo-
logical fulfillment of the final judgment.” In my chapter
in Four Views on the Book of Revelation, I write re-
garding Revelation 19: “Though the imagery of this
passage suggests to many the second advent (and there
certainly are many correspondences), it more likely
refers to A.D.70 which is a distant adumbration of the
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CONCLUSION
Interestingly, Strimple argues that “in a blessed sense
the powers of the age to come have broken in now”
(p. 63). The postmillennialist wholeheartedly concurs,
then asks: “Why may we not then expect the visible,
historical success of these new and divine powers”? If
“the powers of the age to come have broken in,” and
if the Lord has “put all things in subjection under His
feet” (Ephesians 1:22), and if Christ commissions us
on this basis to “make disciples of all the nations, baptiz-
ing them” in the name of the Triune God (Matthew 28:19),
what prevents Christ’s duly commissioned church from
applying this new covenantal power to historical victory
over the forces of evil—a victory which Christ awaits
from the right of God on high (Hebrews 10:12–13)?
1
I would like to thank my good friends Blake Davis
and Steve Turley for their invaluable suggestions as I
prepared this chapter.
2
Kenneth L. Gentry, Jr. “Recent Developments in
the Eschatological Debate,” Chalcedon Report 430
(May 2001): 7-10.
3
See a history of this problem of hasty dismissal in
Kenneth L. Gentry, Jr., He Shall Have Dominion: A
Postmillennial Eschatology (2d. ed.: Tyler, Tex.,: In-
stitute for Christian Economics, 1997), 32-37. See also:
Greg L. Bahnsen, Victory in Jesus: The Bright Hope
of Postmillennialism (Texarkana, Ark.: Covenant
Media, 1999), ch. 4.
4
See for example: H. Wayne House and Thomas
D. Ice, Dominion Theology: Blessing or Curse? (Port-
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9
“But since the distinctives of theonomic
postmillennialism are not emphasized in Gentry’s essay,
they will not be addressed in this response” (p. 58).
10
Meredith G. Kline, “Comments on an Old-New
Error: A Review Article,” Westminster Theological
Journal 41:1 (Fall, 1978): 173.
11
Steve Schlissel, ed., The Standard Bearer: A
Festschrift to Greg Bahnsen (Texarkana, Ark: Cov-
enant Media, 2001).
12
See: Merriam-Webster’s Collegiate Dictionary
(10th ed.): “Millennium,” definition 1b: “a period of
great happiness or human perfection.” This is a de-
rivative of 1a: “the thousand years mentioned in
Revelation 20 during which holiness is to prevail and
Christ is to reign on earth.” The “thousand years” is a
literal period; the “happiness” is a condition associ-
ated in the common mind with millennial thinking. In
Webster’s Twentieth-Century New Unabridged Dic-
tionary (2nd ed.) we read again of two definitions, one
of a literal period, the other— by extension—of a happy
condition. “Millennial” is defined: “1. pertaining to a
millennium, or to a thousand years; as, a millennial
period. 2. of, characteristic of, suggestive of, or fit for
the millennium.” The Oxford English Dictionary fol-
lows suit, distinguishing between a literal period and
a happy condition. The third definition of “millennium”
reads: “fig. and in a figurative context: A period of
happiness and benign government.”
13
My formal presentation of postmillennialism ap-
pears in my 560 page argument titled He Shall Have
Dominion. And even that does not cover everything
that could be said.
14
See also He Shall Have Dominion, 373-78; Gen-
try in C. Marvin Pate, ed., Four Views on the Book of
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34
C. A. Evans, “Typology,” in Michael B. Green,
Scot McKnight, I. Howard Marshall, eds., Dictionary
of Jesus and the Gospels: A Compendium of Contem-
porary Biblical Scholarship (Downers Grove, Ill:
InterVarsity, 1992), 862.
35
For a detailed proof of this, see: Gentry, Perilous
Times, 90-91.
36
For an easy to follow exposition of the passage,
see Thomas Ice and Kenneth L. Gentry, Jr., The Great
Tribulation: Past or Future? (Grand Rapids: Kregel,
1999), chs. 1 and 2.
37
Benjamin B. Warfield, Biblical and Theological
Studies (Philadelphia: Presbyterian and Reformed, rep.
1952), 472. Originally published in 1886.
38
D. A. Carson, “Matthew,” in Frank E. Gaebelein,
ed., The Expositor’s Bible Commentary, 12 vols.
(Grand Rapids: Zondervan, 1984), 8:489.
39
Charles Hodge, Systematic Theology, 3 vols.
(Grand Rapids: Eerdmans, rep. 1973), 3:795.
40
Robert L. Dabney, Lectures in Systematic Theol-
ogy (Grand Rapids: Zondervan, rep. 1972), 839.
41
David Brown, Christ’s Second Coming: Will It
Be Premillennial? (Edmonston, Alb.: Still Waters Re-
vival, rep. 1990 [1882]), 15.
42
James H. Snowden, The Coming of the Lord:
Will It Be Premillennial? (New York: Macmillan,
1919), 1.
43
Iain Murray, The Puritan Hope: Revival and the
Interpretation of Prophecy (Edinburgh: Banner of
Truth, 1971), 217-18. The reader should consult chap-
ter 10 of this marvelous book (“Christ’s Second Coming:
The Best Hope”) as a fuller rebuttal to Strimple.
44
Gaffin, “Theonomy and Eschatology,” 218-19.
45
See pages 64, 67, 101, 104, 113, 118, 268.
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46
John Murray, Collected Writings of John Murray,
vol. 2 (Edinburgh: Banner of Truth, 1982), 407. A
very similar comment is made by Dabney: “stubborn
facts have proved that [the second advent] was not
less than 1800 years distant”(Lectures in Systematic
Theology, 841).
47
Warfield, Biblical and Theological Studies, 347.
48
Louis Berkhof, Systematic Theology (Grand Rap-
ids: Eerdmans, 1941), 696.
49
O. T. Allis, Prophecy and the Church (Philadel-
phia: Presbyterian and Reformed, 1945), 169.
50
Dabney, Lectures in Systematic Theology, 841.
51
G. C. Berkouwer, The Return of Christ (Grand
Rapids: Eerdmans, 1972), 91.
52
Venema, The Promise of the Future, 97-109.
Maybe this could be a clever way I could escape from
the charge of denying imminence. I perhaps could be-
gin holding that I believe Christ is returning at any
moment while at the same time believing it may be
thousands of years distant.
53
Allis, Prophecy and the Church, 172.
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REASONABLE PROPOSITIONS
REGARDING OUR TEXT
However improbable the actual recurrence of such
scenes may now appear, the principle from which they
sprung has been too often manifested to be looked
upon as temporary or accidental. It continues to exist
and to exert its power, not always with the same effect
or to the same extent, but so far constantly and uni-
formly, as to make it an interesting subject of inquiry
what we ought to think, and how we ought to feel and
act in reference to it, as connected with our own times
and circumstances. What I believe to be the true solu-
tion of this question may be reduced to these two
propositions:
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the last that he shall see, and that the edifice itself is to
be razed before he steps across the threshold?
This impression made by the very structure of the
Scriptures is confirmed by their peculiar phraseology—
the constant use of language pointing not to sudden,
instantaneous revolutions, but to long-continued dila-
tory processes of change, decay, and restoration,
dissolution and relapse, which have as yet but had their
beginning, and the full course of which can only be
completed in a cycle of ages. And besides these gen-
eral considerations, founded on the structure of the
dialect of Scripture, we can specify particular changes
which have scarcely yet become perceptible, but of
which the Bible leads us to anticipate the end and the
completion before “the end cometh.”
One of these is the universal spread of the gospel.
Without insisting on particular predictions of this great
event, we may appeal to the general impression made
upon all readers of the Bible, that it must and will take
place before the end of the existing dispensation.
Closely allied to this, as one of its conspicuous ef-
fects, is the regeneration of the race, the reconstruction
of society—the realization of those glowing pictures
of the earth and its inhabitants which can neither be
explained as day-dreams of an imaginary golden age,
nor as poetical anticipations of the joys of heaven. Nor
do the Scriptures lead us to expect a mere restoration,
but a continued exhibition of the race and of society in
its normal state, contrasted with its previous corrup-
tions and distortions.
The sum of these considerations, negative and posi-
tive, appears to be, that there is no conclusive indication
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PRACTICAL CONCLUSIONS
RESULTING FROM OUR TEXT
The practical conclusion to which these theoretical
conclusions point is obvious enough. Let us first of all
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1
This chapter is edited from a nineteenth century
sermon on Matthew 24:6. Joseph Addison Alexander,
D.D. (1809-61) was a renowned Presbyterian linguist
who served as Adjunct Professor of Ancient Languages
and Literatures (1830-33) and then Professor of Ori-
ental and Biblical Literature (1834-1850) at Princeton,
then Chair of Church History at Princeton Theological
Seminary (1851-60). He wrote several commentaries:
on the Psalms, Isaiah, Matthew, Mark, and Acts. His
commentaries on the Psalms and Isaiah are classic
postmillennial expositions.
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Practicing
Postmillennialism
by Jefferey A. Ventrella 1
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lization does not mean that they do not see this civili-
zation as grounded in spiritual regeneration.”12
• “This era of dominion will produce the worldwide
transformation of society through the preaching of the
gospel and individuals’ widespread positive response to
the message of redemption—a continuity of dominion.”13
• “This is not accomplished by political imposition,
but spiritual transformation.”14
• “Postmillennialists believe that evangelism is the ab-
solute precondition to worldwide, postmillennial,
theocratic success.... Thus, postmillennialism seeks the
Christianization of the world by the spread of the gos-
pel of Jesus Christ. Evangelism has priority in
Christianization.”15
As these excerpts demonstrate, holding theonomic
postmillennial convictions necessitates that the gospel
occupy preeminence. And just as plainly these excerpts
illustrate that those who would malign postmillennialism
either are uninformed or willfully refuse to accurately
characterize the position.
Nevertheless, it is one thing to accurately profess
postmillennialism; it is quite another to practice it, that
is, to function in terms of its implications. To rightly
practice postmillennialism requires that one promote
the primacy of the gospel. The gospel is not to be
treated as a “spare tire,” simply annexed to the SUV’s
of our lives and then hastily grasped only during dire
emergencies.16 Changing the metaphor, the gospel is
not simply the “door” to a new home, something
quickly left behind as one proceeds into the living quar-
ters of the house. Rather, the gospel is life itself and it
is something that needs to be preached to oneself, even
(especially) after one “gets saved.”17
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the gospel is not primary and if one does not burn with
a passion for converting and disciplining the nations,
then his optimistic eschatological confession is sus-
pect. Frankly, such a confession would be nothing more
than sound and fury signifying nothing.
Eschatology matters, and it matters on a personal
ethical level. May God kindle a raging fire for evan-
gelical and missiological zeal in his Church,
especially among those who embrace the Scripture’s
optimistic eschatology.
CULTIVATING
CHRISTENDOMIC CONSCIOUSNESS
Theonomic postmillennialism also demands that one
cultivate Christendomic consciousness. God has
promised to redeem “a people” consecrated for his
purposes. This coming reality will progress in his-
tory (“living stones” fitted together to form a “New
Temple”) and will climax as an eschatological col-
lective (the Bride, the New Jerusalem, etc.).
Accordingly therefore, to live consistently with these
coming eschatological realities requires Christians
intentionally to develop an awareness for God’s
present Christendomic work in, among, with, and
through his people.
While it is true that God elects particular sinners for
redemption, it is also true that the promise of the New
Covenant is explicitly couched in terms of God’s gath-
ering of a collective people—loved by God and unified
in thought and deed. It is this redeemed collective
which grows intergenerationally under the Lord’s rul-
ing hand:
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1
Jefferey J. Ventrella, J.D., serves as Vice President
for Blackstone Strategic Planning at the Alliance Defense
Fund, a legal ministry, www.alliancedefensefund.org.
There he trains Christian attorneys and law students
nationwide to strategically engage the culture for Christ
via principled constitutional jurisprudence. He has
served as an ordained Ruling Elder, teaches ethics and
apologetics as an Adjunct Faculty member with
Bahnsen Theological Seminary, and regularly speaks
at theological and legal conferences across the coun-
try and internationally.
2
Unless otherwise noted, all cited Scripture is taken
from the NKJV translation.
3
Aside from the theological “drive by shootings”
of certain dispensational writers such as Hal Lindsey,
similar less than scholarly efforts have been directed
by reformed writers as well. One of the most egre-
giously confused analyses of Christian social theory
appears in the short booklet by Herman Hanko, The
Christian’s Social Calling and the Second Coming of
Christ (South Holland, Ill.: South Holland Protestant
Reformed Church, 1970). Professor Hanko’s col-
league, Professor David J. Englesma, writing editorially
in The Standard Bearer, periodically presents an
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21
For a trenchant analysis of the idolatry that fu-
els the fear of man, see, Edward T. Welch, When
People Are Big and God Is Small: Overcoming Peer
Pressure, Codependency, and the Fear of Man
(Phillipsburg, N. J.: Presbyterian and Reformed,
1997).
22
Examples of similar, functional hyper-Calvinism
could be multiplied. In fact, one supposedly reformed
pastor actually expressed that he did not want the
congregation to grow numerically because he (and
his relatives) would lose control. The good news is
that God frequently removes the candlestick, or to
change the metaphor, the shepherd, from such au-
thoritarian churches. (See, Ezekial 34:1-10.) For a
telling expose of churches that abuse authority, al-
beit from a non-reformed doctrinal perspective, see
Mary Alice Chrnalogar, Twisted Scriptures:A Path
to Freedom from Abusive Churches (2d. ed.: Chat-
tanooga, Tenn.: Control Techniques, 2000) (revised
edition, 1998, 2000).
23
Certainly, the reformed faith is biblical faith, but sadly,
even good things can become idols for a Christian’s fallen
heart, and thus a delight for “being the most reformed”
can replace a zeal for delighting in Christ.
24
Today’s Evangelism: Its Message and Methods,
(Phillipsburg, N.J.: Presbyterian & Reformed, 1982),
p. xv.
25
Iain Murray, The Puritan Hope: Revival and the
Interpretation of Prophecy (Edinburgh: Banner of
Truth, 1971).
26
See Warfield’s important article contained as
Chapter 3 in this book.
27
This is not to deprecate the importance of “sheep
rescuing” as opposed to “sheep stealing.”
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28
There is perhaps no more enduring explication of
the Antithesis than Augustine’s The City of God.
29
Modern American evangelicalism, including
many in the reformed community, continue to be
negatively impacted by the individualistic semi-
Pelegianism of nineteenth century revivalism and
Scofieldism and its progeny, and thus have lost the
robust Christendomic consciousness generated by
the Antithesis. Witness the remarkable publishing
success of The Late Great Planet Earth and the Left
Behind Series.
30
As Professor John Frame once lamented when
faced with the seemingly endless presbyterial energy
expended upon “perfecting minutes”: “I often wished
someone had asked seriously how high a priority God
would have us place on the perfection of minutes!”
John M. Frame, Evangelical Reunion: Denominations
and the One Body of Christ (Phillipsburg, N.J.: P &
R, 1991), 123, n. 11.
31
These dialectics describe what the Scriptures prin-
cipally teach, as the Shorter Catechism summarizes in
Question 3.
32
Paraphrasing Steve Schlissel: “Isn’t it a shame
that the first thing two reformed people do when they
first meet is to find out where they disagree?”
33
Why the Reformers omitted “love” as being a
mark of the church is baffling. Bahnsen issued an in-
sightful corrective to the traditional reformed position
by arguing that biblical fellowship (as well as evange-
listic effort) should be recognized as necessary features
of a viable biblical church in addition to the three tradi-
tionally articulated marks. See, Ventrella, Ecclesiastic
Consequences of Theonomic Presuppositionalism
(1996).
226
Chapter 7: Practicing Postmillennialism
34
As Bahnsen once quipped when reflecting upon
the often-deplorable state of Christian scholarly de-
bate: “Isn’t it too bad that quarrels interfere with
good arguments.”
35
Consider the current evangelical appetite for “left
behind” dispensationalism, or the enthusiastic promo-
tion, embracing (and heralding by the secular media)
of a self-conscious modalist as being “the next Billy
Graham.” Or, more close to home, consider the vari-
ous band-wagons beginning to circle in reformed
communities, trumpeting educational, marriage or
parenting modalities. Indeed, entire congregations are
being founded on narrow trendy preferences relating
to one version of practical theology for the family, a
sort of monotheistic Mormonism, rather than biblical
Christendomic consciousness.
36
See, e.g., WCF 3:1 and also LC 18.
37
For an engaging, yet historically accurate fiction-
alization of this great battle, see, Steven Pressfield,
Gates of Fire: An Epic Novel of the Battle of
Thermopylae (Thorndike, Me.: G. K. Hall,1998).
38
Thanks to my long time friend and co-laborer,
Pastor Alfred J. Poirier, for this aphorism.
39
While postmillennialists rightly note that cultural
retreatism often accompanies dispensational
eschatology, the sad truth is that some
postmillennialists, who glibly proclaim Christ’s histori-
cal victory from some rustic enclave often fail to
operationally understand that God’s victory only comes
through purposeful strategic means to the promised
eschatological telos. And thus, these men become the
functional equivalent of cultural retreatists themselves,
doing nothing more than “huckleberry picking for
Jesus” while waiting for the golden age to come—in
227
Thine is the Kingdom
228
Chapter 7: Practicing Postmillennialism
50
See generally, WCF 1:7 noting that salvation in-
cludes knowledge, belief and obedience.
51
In rehearsing these perspectives, one is reminded
of Frame’s perspectivalism: normative (orthodoxy),
situational (orthopraxis), and existential (orthopathos).
See generally, John M. Frame, The Doctrine of the
Knowledge of God (Phillipsburg, N.J.: P & R, 1987),
perspectivally dealing with epistemological questions.
Compare, Greg L. Bahnsen, By This Standard: The
Authority of God’s Law Today (Tyler, Tex.: Institute
for Christian Economics, 1985), perspectivally deal-
ing with ethical questions. Frame and Bahnsen are
effectively rehearsing the theology of the Westminster
Confession of Faith (see: WCF 15:7).
52
Credit is due to Alan E. Sears, President and
General Counsel of the Alliance Defense Fund for craft-
ing this clever, but effective turn of phrase.
53
This entire list stems from a paper delivered by
Brent Detweiler, www.soverigngraceministries.org. It
has been largely quoted and Detweiler’s text has only
been slightly altered from the original.
229
Thine is the Kingdom
230
Index
Index compiled by Steve Turley who teaches theology and
hermeneutics at Tall Oaks Classical School in Hokessin,
Delaware, and classical guitar at Eastern University. He is a
graduate of Peabody Institute of The Johns Hopkins University
and is an accomplished, award winning classical guitarist with
several CDs and music books to his credit. He is currently
working on an M.A.R. with Reformed Theological Seminary
in Charlotte, North Carolina.
A
Abraham, 4-5, 38
Adam
Christ and, 160
Alexander, Archibald, 137
Alexander, J. A., 137
Allis, O. T., 137, 167, 169
Amillennialism
Suffering and, ix
Ancient of Days, 10
Angels
Christ’s superiority to, 49
Antichrist, 131-132, 159
Growth of evil and, 25
Premillennialism and, 24
Antithesis, 199, 201-202, 226
Armageddon, 163
Arminianism, ix
Asia Minor, 70
Augustine, 71
231
B
Babel, Tower of, 201
Babylonian Empire, 9
Bahnsen, Greg L., i, ii, 84, 121, 193
Baptism, 90, 115
Barnes, Albert, 137
Baumgarten, Otto, 68
Bede, The Venerable, 71
Berkhof, Louis, 167
Beza, 71
Bock, Darrell L., i
Book of Revelation
Beast of, 162, 163
Boyd, Gregory, vi
Bright, John, 26
Brown, David, 137, 164
C
Calvin, John, 28, 71
Calvinism
Evangelism and, 198
Chafer, Lewis Sperry, 1
Child, J. G., 151
Chilton, David, i, ii, 167
Christ
Advent (first), 18
Ascension, 6, 8, 10, 17, 47, 49, 58, 59, 138, 145,
146
Atonement, 50, 56, 73, 74, 75, 82
Authority, 13, 135, 145
Burial, 12
Crucifixion, 52, 55, 192
Death, 12
Dominion, 10, 45, 46, 114
232
Enemies defeated, 6, 8, 17, 19, 46, 50-52, 53,
54, 56, 58, 59, 60, 98, 146-147, 192, 212
Exaltation, 6, 17, 29, 46, 47-48, 49, 50, 52, 55,
121, 142
Example of suffering, 158-159
Fulfillment, 5, 6, 11, 25, 42, 45, 46, 47-48, 49,
55, 56, 58, 133
Imminency of return, x
Intercessor, 6
Israel and, 133, 168
Jewish leaders and, 43-45
Kingship, x, 18, 50, 55, 100, 138, 145, 146, 147
Present victory, x
Priest-King, 6
Priesthood, 56
Priestly office, 45, 50, 55, 59, 75
Propitiation, viii, 71-79
Reign, 18, 42, 51-53, 54, 59, 61, 84, 102, 139
Resurrection, 5-6, 8, 12, 47, 50, 121, 138, 145,
146
Right hand of God, 6
Rule, 19, 53
Earthly, 24
Salvation, 69
Savior, 6, 77, 79, 81
Second advent, 59, 60
Son of David, 43
Son of God, 49, 58
Son of Man, 9-10, 45, 46, 99
Suffering of, 93
Universal propitiation, 67-81
Victory, 57, 58, 84, 97, 135, 147
Christendomic consciousness, 200-204
Christian Reconstruction(ist, ism), xi, 120, 171
233
Christianity
Christian civilization, 128
Triumph of, 165
Triumph of liberalism, 3
Christian(s)
Authority of Christ and, 42
Benefits, 71-72
Rule with Christ, 18
Church
Body of Christ, 89
Bride, 200
Endurance of, 96, 101, 102, 103, 152
Instrument of dominion, 20, 54
Israel and, 15
New Jerusalem, 200
Persecution of, 87-90, 96, 100, 102, 103, 129,
151, 152-154
Perseverance of, 95-96, 100, 103, 104
Suffering of, 84, 86-96, 101, 103, 104, 151, 155
Union with Christ, 86, 90
Victory of, 85, 96, 98, 100, 101, 102, 103, 104
Visible, 203
Cohen, Abraham, 41
Consummation
Final judgement, 18
Cotton, John, 68
Covenant(s)
Abrahamic, viii, 4-5, 6, 11, 116
Blessing, 5, 7, 12-13, 21n
Cursing, 21n
Davidic, 11, 27, 30, 46, 47-48, 58
Edenic, 116
New, 116, 142
Noahic, 5
234
Old, 120, 142
Creation, viii, 90
Eschatology and, 4
Mandate, 4
Creeds
Apostles’, iv
Larger Catechism, 169, 227
Nicene, iv
Shorter Catechism, 226
Westminster Confession of Faith, 42, 120-121,
167, 169, 196, 227, 229
Cults
Jehovah’s Witnesses, v
Mormons (Latter-day Saints), v
Curse, 4
D
Dabney, Robert L., 137, 164, 167
David, 38
Person of, 48
Psalm 110 and, 27-40
Throne/kingdom, 48, 62-63n
Davis, John J., i, 52, 54
Day of the Lord, 160
Death
Destruction of, 17
Spiritual, 19
Delitzsch, Franz, 28, 35, 36
DeMar, Gary, i, ii
Detweiler, Brent, 217ff
Disciple(s), 12, 53, 129
Dominion, 4, 100, 131, 136, 151, 193, 194
235
E
Edwards, Jonathan, 137
Eschatology
Apologetics and, iv-v
Bible and, iii
Biblical, 137
Christ and, iv
Christian worldview and, iii
Cultural engagement, 204, 207
Ethics and, 191-222
Evangelicalism and, vi
Hope and, iii
Importance of, ii-vii
Inaugurated, 85, 101, 102-103
Israel and, iv
Kingdom and, 139
Optimistic, xii, 198, 200, 213, 221
Sanctification and, vi
Two age structure, 140
Victory, 192, 195
Worldly labors and, vii
Eternal hope, 165
Evil
Growth, 24, 25
Presence of, 156
Exodus, 201
F
Faith, 211
Fairbairn, Patrick, 137
Fall of man, 4
Ferguson, Sinclair, 120
France, R. T., 161
236
G
Gaffin, Richard B. Jr., ix, 83ff, 151, 153, 154, 155,
158, 167
Garden, 201
Gentry, Kenneth L. Jr., i, ii, 193
Gill, John, 161
God
Creational purpose, 115, 128
Decree, 196, 204
Effectual calling, 198
Election, 198
Glory of, 60, 196
Grace, 204, 212
Power of, 195
Praise to, 27, 39
Provisions, 115
Reign of, 196
Right hand of, 28, 29, 31, 32, 33, 34-35, 36, 39,
41, 46, 47, 48, 49, 50, 51, 52, 53, 55, 57, 58, 59,
65, 145
Righteousness, 128
Rule, 7-8
Sovereignty, 31, 51, 115, 197, 214
Spirit of, 28
Throne, 31, 33, 48
Trinity, 115
Gospel
Cultural transformation, 185, 214
Cultural victory, 144
Power of God, 195
Reconciliation, 203
Social transformation, 192, 195
Victory of, 3, 58
Worldwide success, 150
237
Gradualism, 12
Great Commission, viii, 137
Church’s mission, 59
Fulfillment of, 12-13, 25, 54, 133
Postmillennialism and, 133, 135-137
Psalm 110 and, 53-54
Greek Empire, 9
H
Heaven
Blessed conditions, 114
Hope of, 157
Hermeneutics
Eschatology and, 115
Literalism, 131, 162
New Testament, 42
Old Testament, 26-27, 42
“Of persecution”, 86, 95, 100
Temporal indicators, 162
Hill, Charles E., 163
Historical optimism
Postmillennialism and, 25-26, 83-84
Historical pessimism
Amillennialism and, 23-25, 83-84
Premillennialism and, 23-24
History
Redemptive (salvation), 5
Hodge, A. A., 137
Hodge, Charles, 137, 164
Holiness, 36
Holy Spirit
Church and, 100, 121
Intercession, 91
Outpouring, 47
238
Prophecy and, 28, 33, 39
Redemption of the body and, 91
Homosexual legal agenda, 208
Humility, 210
I
Ice, Thomas D., xiii
Israel
Election, 21n
Ethnic, 14-16
Failure of, 13
Future restoration of, 16
Gentiles and, 14-16
National, 47
Rejection of, 13-14, 16
Remnant of, 14, 16
Israel (people)
Prophets and, 7
J
Jerusalem
City of, 31, 43, 46, 47, 48, 58
Destruction of, 177
Temple, 159, 162
Jews
Kingdom and, 148
Judgement, 19, 25
K
Kik, J. Marcellus, 48, 161
Kingdom of God/Christ
Authority, 51
Consummation, 8, 121
Established at first advent, 18, 25
239
Growth, 8, 9, 12, 17, 23, 82, 98, 102, 113, 127,
144, 146, 148, 150, 164, 199, 201
Inauguration, 8, 139
Inter-advent period, 23
Messianic, 9, 12, 25, 32, 33, 48, 59
Mystery of, 148
Prophecies, 28
Victory, 7-8, 9, 17, 23, 25, 28, 50, 59
Kline, Meredith G., 120, 121
L
Last days, 47, 64, 140-141, 142-143
Leupold, H. C., 32
Levitical priesthood, 38, 55
Lindsey, Hal, v
Lot, 201
M
Man of lawlessness, 162, 163
Mathison, Keith, i,
McLeod, Alexander, i
Medo-Persian Empire, 9
Melchizedek, 28, 38, 55
Messiah, 7
Church and, 54
David and, 62n
Divinity, 32
Dominion, 41, 53
Enemies defeated, 29, 32-35, 39-42, 52
Exaltation, 29, 30, 31, 32, 39, 41, 46, 49
Fulfillment, 27, 31
Holy army, 36-37, 41, 53-54
Jewish expectations, 98
Jewish leaders and, 43-45
240
Judgement during enthronement, 40
Priestly ministry, 37-39
Priestly office, 55
Prophecy and, 46
Prophetic expectation, 28
Reign, 28, 39, 47-48
Rule, 34
Son of David, 43-45
Throne, 41
Victory, 33, 39, 41
Messianic psalms, 27
Millennium, 183
Christ and, 123
Definition of, 172
“Millennial” conditions, 124
Postmillennialism and, 123
Revelation 20 and, 17-19
Missions, 197
Mormonism, 224, 227
Moule, H. C. G., 89
Murray, Iain, 164
Murray, John, 137, 167
N
Nationalism, 3
Nations, 5-6, 7, 10
Nebuchadnezzar, 8
Nero, 161, 163
Noah, 5, 201
North, Gary, i, ii, vii, 84
O
Olivet Discourse, iii, 159, 162, 168, 177
Openness Theology, vi
241
Orthodox Presbyterian Church, 197
Owen, John, 195
P
Parable(s)
Kingdom, 148
Leaven, 12, 80, 113, 144, 201
Mustard seed, 11-12, 80, 98, 113, 144, 164, 201
Pounds, 168
Soils, 102, 156
Tares, 113
Virgins, 166, 168
Yeast, 98
Patriarchs, 201
Paul
Teaching on Israel, 13-16
Teaching on resurrection, 50
Teaching on suffering, 90-91, 158
Pentateuch, 21n
Pentecost, 47, 48
Perfectionism, 85, 113
Peter, 47, 48
Pinnock, Clark, vi
Plummer, A., 74
Postmillennialism
Definition of, 2, 25
Distortion of, 1-2, 8, 85, 112, 138, 222-223n
Evangelism and, x, 191, 195-200
Gospel and, 192-194
Hope, 121, 130
Humility and, 203, 210-222
Liberalism and, 117
Missions and, x
New Testment and, 11-19
242
Old Testament and, 3-11
Persecution and, 131-132
Prima facie plausibility, 117-118
Redemptive history, x, 115
Resurgence, i, 60, 111
Revelation 20 and, 122-124, 125-127
Salvation and, x
Suffering and, ix, 90, 150-159
Theonomic, xi, 191, 192, 195, 200, 204, 210, 212,
214, 216, 221
Three ages charge, 105, 140-144
Triumphalism, ix
Two-age division and, x
Preterism, 159, 161
Pride, 213, 214-221
Prophecy
Psalm 110 and, 30, 41, 44
Prophet(s), 7
Public education, 208
Puritans, 60
R
Rapture
Matthew 24 and, xiii
Redemption (salvation), 5
Extent, 99
Worldwide, 81
Redemptive irony, 97-100, 104
Regeneration, 19
Reisigner, Ernest, 198
Remnant, 99
Resurrection
Blessed conditions, 114
General, 17, 19, 25, 50, 52, 150
243
Physical, 19, 94, 157
Spiritual, 18-19
Roman Empire, 9
Rothe, Richard, 75
Rushdoony, Rousas J., i, ii, vii, 60, 192-193
Russell, Bertrand, v
Ryrie, Charles, 1
S
Sanders, John, vi
Sandlin, Andrew, i, ii
Satan
Binding/fall, 18, 125-127
Cast down, 142
Defeat of, 100
Kingdom 24
Loosing of, 18, 25
Satisfactionism, 85, 114
Savoy Declaration, 195
School vouchers, 208
Schweitzer, Albert, iv
Scripture
Final consummation and, 182
Occasional, 87, 101, 151
Unfulfilled prophecies, 184-186
Second advent, 3, 6, 8, 10, 11, 17, 18, 50-52
Consummation, 180
Destruction of temple and, 159-161
Glory of, 165
Hope of, 23, 163, 164, 165
Imminency, 166-169, 177-190
Postmillennial hope and, 130, 131
Postmillennialism and, 25
Satan-led rebellion, 132
244
Seed
Woman’s, 4
Serpent, 4
Shedd, William G. T., 137
Sin
Expiation, 68, 71, 73, 80
Presence of, 92-93, 95, 113, 128, 158
Resolution, 51-52
Snowden, James, 164
Social gospel, 3
Sodom, 201
Sproul, R. C., xiii
Strimple, Robert B., ix, 83ff, 111ff, 154
Strong, Augustus H., 137
T
Theonomic living, 204
Theonomy, 120-121
Gospel and, 192-194
Thermopylae, Battle of, 205-206
Thornwell, J. H., 137
Three Views on the Millennium and Beyond, 111
Tongues, 87, 151
Tribulation, 24
U
Universalism, 3, 85, 113
V
Venema, Cornelis, ix, 86, 154, 168
Vos, Geerhardus, x, 83
W
Walvoord, John, 26, 60
245
Warfield, B. B., 57, 137, 167, 197
Weiss, Bernhard, 72, 73
Westcott, B. F., 75
White, R. Fowler, ix, 83ff
Wilson, Dwight, v
World
John’s meaning of, 70
Worship, 203, 211, 213
Z
Zion
Earthly, 34
Heavenly, 34, 40
246
Index of Scripture
Genesis
1:26-28 — 4
2:15-17 — 4
3—4
3:14-19 — 98
3:15 — 4, 97, 201
3:17-18 — 4, 156
10 — 5
10:32 — 5
12 — 4
12:1-3 — 4-5
12:3 — 5
14:13-24 — 38
15 — 4
17 — 4
22:17 — 65
26:13 — 33
49:10 — 33
Exodus
35:29 — 36
Leviticus
26 — 21
Deuteronomy
6:1 — 211
6:9 — 209
8:17 — 95
9:5 — 40
28 — 21
247
Joshua
10:24 — 32
I Samuel
2:30 — 30
13:8-13 — 38
II Samuel
7:5-16 — 28
7:12-16 — 48
7:12-17 — 27, 30
23:1-7 — 30
23:2-5 — 28
I Kings
5:3 — 32
II Kings
9:7 — ii
I Chronicles
16:22 — ii
17:1-15 — 27, 30
II Chronicles
20:21 — 36
26:16 — 38
Psalms
2 — 5, 30, 35, 65, 134
2:1-3 — 35
2:2 — 30
2:2-3 — 40
2:4 — 31
248
2:4-6 — 35
2:7-9 — 35
2:8 — 34
2:9 — 34, 40, 41
2:10-12 — 40, 52
9:15-17 — 40
11:4 — 31, 34
16:8-11 — 47
22 — 6
22:27 — 34
22:27-28 — 6
47:2, 8 — 31
48:2 — 34
72:17-19 — 196
89: 3-4 — 27
89:20-21 — 27
89:28-29 — 33
89:34-37 — 27, 33
99:1-3 — 34
103:19 — 31, 34
105:5 — ii
110 — viii, 6, 17, 26-61
110:1 — 29, 33-36, 39, 43-53, 63
110:1-2 — 35, 37
110:2 — 34, 53
110:2-3 — 53, 54
110:2-4 — 29, 33
110:3 — 35, 37, 53, 54, 57
110:4 — 37, 45, 55, 56
110:5 — 56
110:5-6 — 40, 41, 57
110:5-7 — 29, 39, 56, 57
110:6 — 40, 57
110:7 — 41
249
112:8 — 33
Proverbs
8:13 — 214
11:2 — 214
16:2 — 215
16:5 — 215
16:18 — 215
29:25 — 198
Isaiah
1:24 — 30
2 — 134
2:2 — 140
2:2-4 — 64, 65
7:14 — 7
9 — 17
9:1-7 — 65
9:6-7 — 7, 33, 212
11:9 — 198
19:25f — 7
46:1-9 — iv
46:9-10 — iv
52:13-53:12 — 37
55:8 — 30
65:17-20 — 173
66:1 — 31
Jeremiah
7:25 — ii
18:7-10 — 40
31:34 — 211
32:38-41 — 201
49:16 — 215
250
Ezekiel
17:47 — 9
38:17 — ii
Daniel
2 — 8, 10
2, 7 — 17, 18
2:31-35 — 8
2:35, 44 — 65
2:36-45 — 9
2:44 — 8, 9
7:9-12 — 10
7:9-14 — 65
7:12-14 — 10
7:13 — 45, 46
7:13-14 — 9, 10, 11, 17, 33
7:14 — 11, 46
7:17 — 10
7:18 — 10
7:22 — 10
7:26 — 10
7:26-27 — 65
7:27 — 10
Joel
2:28-32 — 47
4:13 — 34
Habakkuk
2:14 — 60
Zechariah
1:6 — ii
4:10 — 98
251
6:13 — 38
9 — 17
Matthew
1:1 — 11
2:2 — 18
3:17 — 5
5:16 — 174
5:20 — 211
5:23-24 — 203
6:33 — 95, 207
12:28 — 98, 148
12:29 — 18
13 — iii, 9, 133
13:3-8 — 148
13:11 — 113, 144, 148
13:13 — 148
13:14-17 — 148
13:19-22 — 102
13:22 — 93, 156
13:30 — 113
13:30-33 — 102, 148
13:31-32 — 98, 144
13:31-33 — 11, 65, 113, 127, 168, 201
13:33 — 98, 144
13:39 — 25
13:39-40, 49 — 141
13:53-58 — 98, 148
16:18 — 212
17:5 — 5
21:18 — 93
21:23-22:46 — 43
21:41-45 — 62
22:41-45 — 6, 43
252
22:42 — 43
22:42-45 — 59
22:43 — 27
22:43-45 — 44
22:44 — 44
23:37-24:1a — 160
24-25 — iii
24:1b — 160
24:1-34 — 160
24:2 — 160
24:3 — 159, 161
24:3-34 — 160
24:6 — 177, 190
24:13 — 96
24:14 — 137
24:16 — 161
24:34 — 161, 162
24:34-36 — 161
24:36 — 115
24:36ff — 160
24:44 — 168
24:45 — 44
25:1-10 — 168
25:1-13 — 166
25:19 — 168
26:63 — 45
26:64 — 45, 46, 58, 59
26:65-66 — 45
27:32-56 — 12
27:57-61 — 12
28:1-10 — 12
28:18 — 53
28:18-20 — viii, 12, 53, 59, 65, 133, 135
28:19 — 137, 169, 170
253
Mark
4—9
4:11 — 144
4:26-29 — 102, 144, 207
4:30-32 — 144
7:6 — 211
9:35 — 213
12:35-37 — 6, 43
14:62 — 45
16:16-17 — 152
16:19 — 49
Luke
1:32 — 63
10:18 — 18
14:11 — 215
19:10 — 98
19:11-27 — 169
19:44 — iv
20:41-44 — 6, 43
22:69 — 45
24:17-21 — 149
24:21a — 149
24:21 — 98
24:25 — iv
24:31 — iv
John
1:11 — iv
1:29 — 69
3:7 — 213
3:16 — 69
3:16-17 — 98
4:6 — 93
254
4:24 — 213
5:25-29 — 150
5:28-29 — 19
5:39 — iv
6:15 — 44, 98
11:33 — 91
11:35 — 93
12:31 — 18
12:31-32 — 98, 133
13:34-35 — 203
16:33 — 151
17:17 — vi, 210
Acts
1:7 — 115, 168
2:1-36 — 47
2:16-17, 24 — 140
2:17, 30-36 — 59
2:22-36 — 47
2:29-36 — 17
2:30 — 30, 47
2:30ff — 145
2:30-31 — 10, 18, 145
2:30-36 — 58
2:31-33 — 48
2:33-35 — 6, 48
2:34-35 — 10, 27
2:34-36 — 6
2:36 — 48
3:21 — 64, 65
5:21 — 145
5:31 — 49, 50, 55, 58, 59
5:36 — 6
7:55-56 — 6, 49
255
7:59 — 88, 153
9:1-2 — 88, 153
9:36-37 — 91, 155
12:1-2 — 88
13:33 — 5
13:48 — 198
14:22 — 151
17:7 — 18, 145
Romans
1:4 — 145
1:16 — 192
5:14 — 160
5:17 — 18
6 — 90
6:5 — 19
6:12 — 91
6:12-13 — 155
7:21-23 — 92, 156
7:24 — 92, 156
8 — 92, 95, 155, 156
8:2 — 90
8:3 — 93, 159
8:10-11 — 108, 155
8:11 — 91
8:13 — 93
8:13, 23 — 108
8:17 — 90
8:18 — 94, 151
8:18-19 — 158
8:20, 22 — 90, 154
8:20-22 — 4
8:23 — 91
8:26-27 — 91
256
8:34 — 6, 49, 50
8:36 — 151
9-11 — viii, 13, 16
9:6-13 — 13, 14
9:27 — 14
9:6-29 — 14
9:30-10:21 — 14
9:32-33 — 14
11 — 134, 169
11:2-6 — 14
11:5, 7 — 13
11:7 — 16
11:7-10 — 14
11:11 — 14, 16
11:11-32 — 15
11:11-36 — 65
11:12 — 14, 16
11:15 — 15, 16
11:17 — 89
11:20-23 — 15
11:24-25 — 16
11:25 — 15
11:25b-26 — 15
11:26 — 15, 16
11:28-29 — 13
11:31 — 15
12:1 — 108
12:1-2 — 210
15:8 — 89
I Corinthians
1:31 — 212
2:2 — 192
3:20 — 212
257
3:21-22 — 145
4:7 — 213
6:7 — 104
6:13, 15 — 108
6:16, 20 — 108
9:27 — 93, 157
10:1 — 89
10:11 — 173
12:14 — 89
12:26 — 89
14:39 — 87, 151
15 — iii, viii, 16, 50, 134, 139, 140
15:1-19 — 50
15:18-19 — iii
15:20-23 — 18-19
15:20-28 — 50, 65, 133
15:23 — 19
15:23-25 — 59
15:23-28 — 59
15:24 — 50, 52, 141
15:24-25 — 16
15:25 — 6, 51, 52, 139, 146, 192, 212
15:26 — 17, 52
15:34 — 104
15:42-44— 157
15:51-56 — 17
15:52-56 — 19
15:53-57 — 91
15:58 — vii, xii
II Corinthians
1:5-10 — 151
4:7 — 91, 154
4:10 — 108
258
4:16 — 91, 157
5:1-2, 4 — 94, 157
5:1-10 — 94
5:17 — 139
10:17 — 212
11:23-25 — 88, 153
11:30 — 212
12:5 — 212
12:7 — 157
15:42-44 — 94
Galatians
3:3 — 224
4:4 — 140
4:13 — 91, 155
6:1 — 174
6:15 — 139
Ephesians
1:2ff — 146
1:3 — 145
1:10 — 64, 65
1:11 — 204
1:19-21 — 6, 17, 52
1:19-22 — 98
1:20 — 49
1:22 — 145, 146, 170
2:5-6 — 19
2:6 — 18, 145
2:12 — 92
Philippians
1:20 — 108
1:23 — 94
259
1:27 — 91
1:29 — 151
2:3 — 213
2:3-5 — 204
2:6-11 — 50, 52
2:7 — 93, 158
2:9 — 145
2:9-10 — 17
2:9-11 — 6
2:12 — 204
2:13 — 204
2:27 — 155
3:10 — 151
3:20 — iii
3:21 — 94, 108, 157
Colossians
1:6 — 70
1:12-13 — 145
1:13 — 18
1:20 — 64
1:23 — 70
2:11 — 108
2:12 — 19
2:15 — 18, 98
3:1 — 49, 145
3:5 — 93
4:11 — 145
I Thessalonians — iii
1:7 — 174
2:12 — 145
4:13 — iii, 92
4:16 — 19
260
5:2 — 168
5:23 — 108
II Thessalonians — iii
1:7-10 — 160
2 — 162
2:1 — 162
2:1-3 — 169
2:1-10 — 160
2:2-3 — 162
2:6 — 163
2:7 — 163
2:8 — 161
I Timothy
5:23 — 91, 155
II Timothy
2:22-25 — 203
2:24-25 — 216
3:1 — 173
3:12-13 — 131
3:16 — iii
3:16-17 — vi
Titus
2:7 — 92
2:13 — iii
Hebrews
1:1-2 — 173
1:3 — 49, 50
1:3, 13 — 59
1:13 — 6, 49
261
2:8 — 98, 147
2:12 — 6
2:14 — 18, 93
2:18 — 93, 159
4:14 — 6
4:15 — 93, 159
5:1 — 37
5:4-6, 10 — 55
5:5-10 — 59
5:6 — 6
5:6, 10 — 55
5:11 — 104
6:20 — 55, 59
7:1-28 — 55
7:3 — 55
7:11 — 55
7:11-28 — 59
7:15 — 55
7:17 — 6, 55
7:21 — 6, 55
8:1 — 49, 50
9:26 — 173
9:28 — 133
10:11-12 — 50
10:12 — 49, 52
10:12-13 — 52, 59, 170
10:13 — 6, 53, 98, 102, 147
10:25 — 174
10:32-34 — 88, 153
11:32-40 — 89
12:1 — 93, 104, 156
12:2 — 49, 50
12:22 — 34
13:4-5 — 104
262
13:9 — 104
James
1:2-4 — 92
1:3 — 96
1:22 — 196
2:17-26 — 211
4:6 — 215
5:14 — 155
5:17 — 91
I Peter
1:20 — 173
2:2 — vi
2:9 — 145
3:22 — 6, 17, 49, 58, 98
4:12-19 — 151
5:5 — 215
5:8 — 18
II Peter
3:3-4 — 168
3:4 — 114
3:8-9 — 168
I John
2:1 — 6
2:2 — ix, 67
2:16 — 93
2:18 — 173
3:8 — 18
4:14 — 199
263
Revelation
1:1, 3 — 102, 163
1:5 — 18, 102, 145
1:5-6 — 139, 146
1:6 — 18
1:6, 9 — 145
1:9 — 102
19 — 159, 163
19:7-8 — 54
19:11 — 56
19:11-15 — 59
19:11-16 — 56
19:11-21 — 56, 57, 59
19:14 — 54
19:14, 19 — 57
19:15 — 56
19:15, 21 — 58
19:17-21 — 57
19:18-19 — 57
19:19 — 56
19-20 — 3
20 — viii, 17, 18, 118, 122, 123, 125, 126, 127, 133, 134
20:1-3 — 126
20:1-10 — 18
20:2 — 126
20:3 — 18, 127
20:5 — 19
20:6, 14 — 19
20:7-9 — 132
20:11-15 — 18, 19
21:6 — iv
22:6, 10 — 102, 163
22:13 — iv
264