Category Archives: New Testament

POSTMILLENNIALISM IN THE NEW TESTAMENT

New Testament February 14, 2023 Comments: 4

PMW 202NT3-013 by Kenneth L. Gentry, Jr.

In my last article I presented a brief summary of postmillennialism from the Old Testament. In this one, I will present a brief summary from the New Testament.

Immediately upon entering the New Testament record, we learn of the Messiah’s coming into history. He is “the Son of David, the Son of Abraham” (Matt 1:1) around whose birth we hear echoes of Old Testament victory theme, showing that his first coming begins the fruition of the promises to the fathers (Luke 1:46–55, 68–79). Continue reading →

IS PRETERISM ANTI-SEMITIC? (2)

Ethics, New Testament, Preterism January 14, 2022 Comments: 3

Bible baatPMW 2022-004 by Kenneth L. Gentry, Jr

This is part 2 of a series on preterism and anti-semitism. According to some, the New Testament is one embarrassing book. How can anyone believe it? Not only is preterism anti-Semitic, but so is the New Testament. Christianity just needs to fold up, pack it away, and leave the world alone.

This New Testament=anti-Semitism charge is according to secularists and liberal “theologians,” that is. But ironically, those evangelicals who charge preterism with anti-Semitism because of what they read among the secularists and liberals are shooting themselves in the foot. Continue reading →

WAS ISAIAH A GRADUALIST?

New Testament, Optimism December 21, 2021 Comments: 5

PMW 2021-092 by Kenneth L. Gentry, Jr.

Mustard seedIn this article I am continuing a response to a reader who wonders if the NT teaches a gradualistic development of Christ’s kingdom to victory. He was especially curious since Rom 8 appears to speak of the fulfillment of Isa 11, with Rom 8 speaking of the consummation rather than history. I recommend reading my previous article to get his particular question before you. Continue reading →

VICTORY FIRST; THEN THE END

New Testament, Optimism December 17, 2021 Leave a comment

Cross over worldPMW 2021-091 by Kenneth L. Gentry, Jr.

Postmillennialism differs from the other evangelical eschatologies in a very important respect: Postmillennialism is optimistic about the progress of the gospel in history. We believe that Christ’s victory on the cross will exercise a tremendous influence in history — before the end, before the return of Christ.

We see this throughout the Scriptural record. Some amillennialists charge that postmillennialism is built solely on Old Testament texts, and that its optimistic outlook cannot be found in the New Testament. But that is absolutely mistaken. Let us consider one text in Paul as an example of Christ’s victory in history before his return: 1 Corinthians 15. Continue reading →

GRADUAL VICTORY IN THE NT

New Testament, Optimism December 10, 2021 1 Comment

Trickle waterPMW 2021-089 by Kenneth L. Gentry, Jr.

A reader has sent me a very perceptive email that well deserves my attention. And I think answering it will prove valuable to you in your postmillennial study as I engage the question it presents. He writes:

“Reflecting on Isaiah 11 —— ‘The Peaceable Kingdom.’ If we take that to be a portrait of the ‘post-millennial’ millennium, then I would find its New Testament counterpart in Romans 8 (redemption of all creation).

But — here’s the question — apart from 1 Corinthians 15 (‘and he must reign…’) and The Parable of the Mustard Seed and leaven in the lump, I see very little in the New Testament itself which seems to envision the slow growth of the kingdom resulting in a victorious display within an historic millennium. Continue reading →

1 JOHN 2:2 BY B. B. WARFIELD (3)

New Testament, Objections, Optimism November 19, 2021 Comments: 3

Cross and world“Jesus Christ the Propitiation for the Whole World” (3)
PMW 2021-083 by Benjamin B. Warfield

[Gentry note: This is part 3 of an excellent article by renowned postmillennial Princeton scholar, B. B. Warfield.]

The Meaning of “Propitiation”

The expedient made use of by many commentators in their endeavor to escape from this maze of contradictions is to distinguish between Christ as our “Advocate” and Christ as our “Propitiation,” and to connect actual salvation with him only in the former function. Thus Richard Rothe tells us that “the propitiation in Christ concerns the whole world,” but “only those in Christ have an advocate in Christ,” with the intimation that it is Christ’s advocacy which “makes the efficacy of his propitiation effective before God.” In this view the propitiation is conceived as merely laying a basis for actual forgiveness of sins, and is spoken of therefore rather as “sufficient” than efficacious—becoming efficacious only through the act of faith on the part of the believer by which he secures Christ as his Advocate. This is the view presented by B. F. Westcott also, according to whom Christ is advocate exclusively for Christians, while he is a propitiation for the whole world. His propitiatory death on earth was for all men; his advocacy in heaven is for those only who believe in him. Here, there is a universal atonement taught, with a limited application, contingent on actual faith: “the efficacy of his work for the individual depends upon fellowship with him.” Continue reading →

1 JOHN 2:2 BY B. B. WARFIELD (2)

New Testament, Objections, Optimism November 16, 2021 Leave a comment

Savior of world“Jesus Christ the Propitiation for the Whole World” (2)
PMT 2021-082 by Benjamin B. Warfield

[Gentry note: This is part 2 of an excellent article by renowned postmillennial Princeton scholar, B. B. Warfield.]

“And he is the propitiation for our sins; and not for ours only, but also for the whole world.”
(1 John 2:2)

The Problem of “the World”

The search for John’s meaning naturally begins with an attempt to ascertain what he intends by “the world.” He sets it in contrast with an “our” by which primarily his readers and himself are designated: “And he is himself a propitiation for our sins, and not for ours only but for the whole world.” John’s readers apparently are immediately certain Christian communities in Asia Minor; and it is possible to confine the “our” strictly to them. In that case it is not impossible to interpret “the whole world,” which is brought into contrast with the Christians specifically of Asia Minor, as referring to the whole body of Christians extended throughout the world. Continue reading →