PMW 2022-078 by John Murray
(Gentry Note: The material below was given by Professor John Murray of Westminster Theological Seminary at the Evangelical Theological Society meeting in 1954.)
There are three distinct strands in the structure of New Testament eschatology: (1) the strand represented by “the last days”; (2) the strand expressed in the contrast between “this age” and “the age to come”; and (3) the strand intimated in such expressions as “our citizenship is in heaven” (Phil. 3:20) and “we have been raised up together and made to sit together in the heavenlies in Christ Jesus” (Eph. 2:6; cf. Col. 3:1-3). We might speak of these three strands respectively as anticipated eschatology, prospective eschatology and projective eschatology.
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PMW 2022-038 by Kenneth L. Gentry, Jr.
I am not always able to engage in theological discussion by email, due to my time constraints and the number of requests for such that I receive. But occasionally I will engage a discussion briefly. Here is one I just had with a PostmillennialWorldview reader. It regards the two-age structure of history.
PMW reader wrote:
I have a question to throw in the works if I may: Matthew 24:3 says ” What will be the sign of your coming and of the end of the age?”
This could mean the end of the Old Testament age. I back this up with Jesus comments on the blasphemy against the Holy Spirit, which will not be forgiven “in this age or the age to come” (Matthew 12:32.) Continue reading →
PMW 2022-002 by Kenneth L. Gentry, Jr.
A reader writes:
“What are the “last days” in Scripture? Some see this as referring to the last days of the old covenant administration. But others understand this as referring to the whole period between the first and second advents, i.e., all of church history.”
I will offer a succinct explanation of what I (and the majority of non-dispensational) theologians holds. Continue reading →
PMW 2020-023 by Kenneth L. Gentry, Jr.
A reader sent me a question regarding postmillennialism’s glorious hope in light of Jesus’ statement in Matthew 24:37–39. Jesus’ statement reads:
“For the coming of the Son of Man will be just like the days of Noah. For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, and they did not understand until the flood came and took them all away; so will the coming of the Son of Man be.” (Matt. 24:37–39)
The problem we face
This statement appears to undermine postmillennial expectations for the improvement of world conditions under the spread of the gospel. In fact, it seems actually to teach the opposite: that history will descend into wholesale corruption equivalent to the worldwide debasement experienced in the days of Noah. Continue reading →
PMT 2015-077 by Kenneth L. Gentry, Jr.
An important eschatological issue involves the New Testament principle of “this age” and “the age to come.” Christ himself speaks of “this age” and another “age to come” (Mt 12:32; Mk 10:30; Lk 18:30; 20:34–35). The present age is sin-laden present in which we live. The “age to come” brings eternal life of the eternal order (Lk 18:30); it involves resurrection and will not include marrying (Lk 20:34–35). It is truly consummate and final.
From the linear perspective of the Old Testament, ancient Israel believes that the “age to come” will be the Messianic era that would fully arrive after their current age ends. Yet in the New Testament we learn that the “age to come” begins in principle with the first century coming of Christ. It overlaps with “this age” which begins in Christ. Thus, we are not only children of “this age” (present, sin-laden temporal history), but are also spiritually children of “the age to come” (the final, perfected eternal age). We have our feet in both worlds. Or as Geerhardus Vos put it: “The age to come was perceived to bear in its womb another age to come.” Continue reading →
PMW 2019-096 by Kenneth L. Gentry, Jr.
This is the final article summarizing my questions from a postmillennial documentary recently filmed. I hope you find these helpful.
13) In a nutshell what is the book of Revelation about?
It is about the approaching destruction of the Jewish temple in AD 70. This is why the book is so Hebraic, even breaking standard Greek grammatical rules. This is why it alludes to more OT passages than any other NT book (over 400 of them). This is why is speaks of the temple still standing (Rev. 11:1-2). This is why it has so much temple and sacrificial imagery.
Its theme verse shows this, when properly interpreted: Rev 1:7 “ BEHOLD, HE IS COMING WITH THE CLOUDS, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. So it is to be. Amen.” John is stating the same thing Jesus stated in Matt. 24:30: “And then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the SON OF MAN COMING ON THE CLOUDS OF THE SKY with power and great glory.” Then four verses later Jesus says “all these things” will occur in “this generation” (Matt. 24:34), just as John states four verses before his statement that the time is “near” (Rev. 1:3). Continue reading →
PMT 2018-057 R. T. France
As I am doing research on my commentary on Matthew 21–24, I am reading R. T. France’s excellent work, Jesus and the Old Testament. He has much that is helpful for the postmillennialist and the (orthodox) preterist. Below I will quote three paragraphs that ought to be an encouragement to my readers. These present to us a helpful hermeneutic approach to many Old Testament passages.
I am sure France did not intend them as postmillennial observations, but they do help us in understanding the postmillennial hope nonetheless. Continue reading →