PMW 2021-053 by Kenneth L. Gentry, Jr.
I continue to receive this question on a regular basis. So I thought it a good idea to re-visit it.
In Rev 20 John focuses briefly on ultimate eschatological events that look well beyond the short time frame of the book. This is anticipated in his referring to the thousand years (Rev 20:2, 3, 4, 5, 6, 7), which by definition must extend beyond the “near” / “at hand” time frame. “Now, although the closing part of the Revelation relates beyond all doubt to a distant period, and some of it to a future eternity, yet the portion of the book which contains this is so small, and that part of the book which was speedily fulfilled is so large, that no reasonable difficulty can be made concerning” the book’s claim to focus on near-term events” (Moses Stuart, Apocalypse, 2:5).
But you may ask why Satan will be loosed. You will have to ask John, not me — for he does not say. Just as God surprisingly allows Satan to enter Eden and tempt Adam and Eve, so does he allow Satan’s re-release to tempt the nations live for a long time under Christ’s rule (cf. G. R. Beasley-Murray, Revelation, 291). Continue reading
PMW 2021-044 by Kenneth L. Gentry, Jr.
In my last blog article I began a brief consideration of the challenge: How can postmillennialism have a hope for the future in light of the total depravity of man? This is a reasonable challenge. Our eschatology must be compatible with out theology. One doctrine should not undermine another: “the Scripture cannot be broken” (John 10:35).
Hal Lindsey complains that postmillennialists “rejected much of the Scripture as being literal and believed in the inherent goodness of man” (Lindsey, Late Great Planet Earth, 176). I would note, however, that postmillennialists do not believe in the inherent goodness of man, but Lindsey most definitely believes in the inherent weakness of the gospel. He believes that man’s sin successfully resists the gospel even to the end of history. Jonah also had a concern regarding the power of the gospel: he feared its power to save wicked, powerful Nineveh (Jon 1:2–3, 10; 3:2; 4:1–4). Continue reading
PMW 2021-043 by Kenneth L. Gentry, Jr.
One of the most frequent, forceful, and compelling objections against the postmillennial hope of world conversion is based on the problem of sin. Like me, many Christians are committed to Calvinistic doctrine regarding man’s total depravity. Total depravity teaches that man is a fallen sinner and depraved in every aspect of being. How can we have any hope for a better world governed by sinful men? Continue reading
PMW 2021-038 by Kenneth L. Gentry, Jr.
In my last article I began a two-part study on Zechariah 14. Having presented the dispensational view, I will now present a postmillennial interpretation of this famous passage.
The Siege of Jerusalem
The siege of Jerusalem described in Zechariah 14:1–2 points to the AD 70 judgment upon Jerusalem. J. Dwight Pentecost admits that the disciples who hear the Olivet Discourse would naturally apply Zechariah 14 to that event. But then, he says, such requires the confusing of God’s program for the church with that for Israel. So, he and other dispen-sationalists interpret the passage literalistically, with all the topographical and redemptive historical absurdities this creates. As they do this they totally omit any reference to the destruction of the very city and temple being rebuilt in Zechariah’s day. Yet this literal temple (the second temple) is destroyed in AD 70, as all agree. Continue reading