"Peace, peace when there is no peace"

The prophet Isaiah said, "How beautiful on the mountains are the feet of those who bring good news, who proclaim peace, who bring good tidings, who proclaim salvation, who say to Zion, 'Your God reigns!'" (52:7). The gospel, peace and the reality of God's reign are inseparable themes in this prophetic declaration. Reading this prophetic message, I could not avoid thinking about man's current quest for peace apart from the gospel. Is it really possible? Is it really possible to have peace without believing that God is still on his throne? Is it really possible to have peace when the ruling ideology in the academe is one of atheism, humanism, statism and antinomianism? Is God reigning in religion and theology? Isn't the trend now one of inclusivism and denial of the exclusivity of Christianity? How about in economics and monetary policy? Isn't the dominant monetary policy for so long one of dishonesty and currency debasement that wars against savings and robs workers of the fruit of their labors? How about the family? Isn't the idea of the family now under attack and the state has redefined its meaning that even same sex marriage is considered legal? Similar thing is happening in other spheres. How can genuine peace exists when the entire world is declaring an all-out war against God and His word?

Certain Qualifications to Understand the Meaning of the Continuing Validity of God's Law Today

In Chapter 1 of Greg Bahnsen's book, "By This Standard: The Authority of God's Law Today", he clarified what he meant by the continuing validity of divine law for contemporary society. He believes that this validity includes socio-political morality as well as the individual and the state. By affirming this, he thinks that the law of God is not contrary, but consistent to general revelation, the order in the entire creation and human conscience. 

His basic assumption is that Christians are still under obligation to obey Old Testament laws unless the New Testament indicates otherwise. And concerning particular Old Testament laws inapplicable to us, it is not us that will determine them, but the New Testament. So in order to clarify this matter, Banhsen identifies eight necessary qualifications:

1.  Localized imperatives (command to go to war and occupy Palestine), cultural details (flying sickle blade),  administrative details (manner of tax collection, form of government, location of capitol), typological foreshadows (ceremonial laws, provisions regarding the land of promise such as family plots andlocation of cities of refuge), and other discontinuities are recognized. 

2. Exegesis of Old Testament laws and its application for today is not an easy task. Abuses exist and interpretations and applications vary.

3. This position should not to be mistaken as teaching salvation by obedience to the law, not to be mistaken as teaching that the law has power in itself to provide us to keep it, and not to be mistaken as an advocacy for external obedience to the law.

4. This position does not also promote the imposition of God's law by force to advance the kingdom of God for it does not show us the method for political change. Rather, the concern is the standard of political justice. 

5. Civil rulers are not under obligation to implement the entire law of God, but only those laws with social sanctions for not all sins (matters of private conscience and personal holiness) are crimes. 

6.  This position is opposed to mindless submission to authority and it recognizes the need for socio-political reform as part of church's reformational responsibilities. It is contrary to the use of sword, violence or revolution for socio-political change. 

7. By holding this position, Bahnsen does not emphasize political ethics and cultural mandate at the expense of personal ethics and evangelistic mandate. He does not undermine the Great Commission as the way to advance the kingdom of God. He upholds that the way to advance the kingdom is by preaching and nurture in the Word and by the power of the Holy Spirit.

8. And finally, Bahnsen recognizes that this position is simply one aspect of Christian theology and ethics. It is not the totality of Christian ethics. Motivational and consequential aspects are not included, but the normative aspect, the question of standard. 

Are you happy?

The first part of Psalms 1:1 says, "Blessed is the man who does not walk in the counsel of the wicked..." 

We need to clarify two words in this specific portion of God's word. These words are "blessed" and "wicked". 

Blessed in Hebrew is " 'esher ", which is more known as "happiness". The word "wicked" on the other hand is " rasha` " in Hebrew which connotes "hostility towards God". 

All people want happiness, but not all people are happy. Why is it then that despite people want happiness they are unhappy? I think it is because in our search for happiness, we disregard the "law of God". 

Most people have a distorted understanding of happiness. They think happiness can be obtained without regard for the law of God. They think the path to happiness is by following their own wishes and desires, their own laws.

Most people think that money, power, fame, pleasures, and forbidden relationship can make them happy. To obtain them, they resort to all kinds of means without regard for what is right and wrong. The result is that for a time, these people may appear happy for indulging themselves in sins and gratifying their lusts, but in the long run, they feel miserable, unhappy, and empty. 

Hostility towards God is the primary root of human unhappiness and misery. Such hostility is expressed in diverse ways. The most popular expression of this hostility in our time is the denial of God's existence.

A happy person is someone who makes it his duty to meditate the law of the Lord day and night. This is tough for our natural inclination is to continually depart from the law of God and so the path of happiness is not within our reach. 

We need the grace of God to annihilate that spirit of hostility towards Him and our inclination to depart from Him. We need the grace of God to create in us a new heart that delights in the diligent study of the law of God. This is the only way I know to live a happy life. 

Antithesis in Education by Cornelius Van Til

The author’s basic assumption is informed by his firm conviction about the teaching of the Bible concerning all aspects of life. The teaching of the Bible touches all aspects of life including man and education. As biblically informed philosopher, he begins the present subject by asserting that there is nothing in common between the believers and the unbelievers in matters of ultimate principles. This distinction applies even in education. He introduces this “antitheses” in three areas: educational philosophy, curriculum, and conception about the educatee. 

Distinction in Educational Philosophy 

At the outset the writer warns those who want to emphasize being “positive” and “constructive” at the expense of being “negative” and “destructive.” Such one-sided emphasis is tantamount to compromising the biblical message. A faithful and consistent Christian educator cannot do such thing without undermining the fact of sin. Van Til tells us, “Antithesis…is basic to synthesis.” 

The first distinction in educational philosophy between theistic theory and non-theistic theory lies in the substance of the term “environment.” For non-theist, this environment, which serves as the ultimate reality is the physical world and is impersonal. It is the goal therefore of education in this kind of philosophy to bring the learner to an encounter with the impersonal physical world. On the other hand, theistic theory believes that the ultimate environment is none other than but the absolute and personal God of the Scriptures. It is the goal therefore of education in this philosophy to bring the learner to a face to face encounter with this God. 

In emphasizing the above distinction, the writer does not negate synthesis. Synthesis is an unavoidable fact by virtue of common grace. Common grace provides the common ground between the theist and the non-theist. It does not set aside the ultimate distinction but affirms it. Common grace helps us to see that apparent similarity between theist and non-theist is ultimately distinct. Ignorance of common grace confuses between apparent and ultimate similarities on the one hand, and between apparent and ultimate distinction on the other hand. Again, Van Til reminds us, common grace helps “us to focus our attention upon the antithesis without fearing that we are doing injustice to any of the facts that surround us.” 

The non-theistic concept of impersonal environment has two logical consequences. One, the so-called “forensic relationship” between man and his environment is totally absent in it. In such a framework, the fact of sin as the Bible defines it has no place. It teaches a kind of ethics and morality. But such ethics and morality are different from that of the theist. In theistic theory, there is a binding relationship between man and his ultimate environment who is the personal and absolute God. Ethics and morality in theism is defined in relation to the standard of the law of God. Another thing that results from an impersonal environment is relativism. Relativism in return issues an infinite number of antitheses. But since there is no ultimate personality that settles among these antitheses, this leads to confusion and meaninglessness. 

The second distinction between theistic theory and non-theistic theory evolves in the concept of mystery. It is the prevailing view that man can have no knowledge about reality as a whole. Van Til states that “The philosopher of today has given up every attempt to understand the meaning of the whole of reality.” Such attempt is a mistake. It is based on conceit. On the other hand, the philosopher accepts that unless we understand the whole we cannot really comprehend any part of the whole. The question of unity and diversity is a mystery to him. Such uncertain position breeds confusion, fear and anxiety, which characterizes contemporary education. This fear and anxiety manifests first of all in “the excited interests in matters educational. The number of books on education is legion. Man throws all his hopes on the education of the next generation. He is conscious of the fact that the present generation is in a hopeless condition. ‘A generation which has no confidence in itself occupies itself with education, as though here again something could come into being from nothing.’” In the second place, centrality is missing in the educational policies of the day. “Instead of following a policy that is based upon a definite assurance that human life must be lived for the sake of God, we find a hasty and nervous series of experimentations into the unknown.” Since man accepts that the knowledge of reality as a whole is beyond his grasp, he just confines himself with educational policies dealing with purpose, content, and method. 

Distinction in the Curriculum 

Under this discussion, Van Til reduces the content of curriculum in general terms as “nature and history” or the “facts of space and time.” He asserts that the facts of space and time are unintelligible apart from the ultimate personal and absolute environment, who is God. It is He who made the facts of space and time and therefore any true understanding of these facts must recognize their relationship with God. To accept non-theistic facts Van Til adds “would spell utter bankruptcy as well as the uselessness of Christian education” at the outset. He claims that this is no “extreme statement or an overwrought accusation.” He quotes Plato admitting this. But the modern philosopher is not honest to himself. He cannot accept what Plato accepted. 

The primary issue in curriculum is the question of centrality. Van Til asserts that theistic theory affirms man as the center of the curriculum. However, he qualifies it by saying that not man in general but the Christian man, who is at the center of curriculum. This implies that in teaching history in particular, sacred history will occupy a primary place for it focuses on the program of redemption. 

Distinction in Matter of Conception about the Educatee 

Non-theistic educational philosophy holds that the learner is placed “before an infinite series of open possibilities.” The goal of education of the learner is to adopt himself to the “process of adjustment,” which is the “integration of personality into its surroundings. The goal is the “development of personality,” which made possible since the emancipation of man from the chain of medievalism. 

Under this discussion, two important subjects are debated as to their substance: personality and authority. In the mind of the non-theist the theistic concept of personality is untenable, whereas in the mind of a theist, the non-theist concept of personality is chaotic. It claims to be so for personality in the non-theistic framework cannot develop for it is placed in the context of an ultimate impersonal environment. Non-theistic theory assumes that “authority and freedom are mutually exclusive.” Authority hampers freedom. A theist contends that “without authority, no teaching is possible.” Authority in the theistic framework is nothing but the “placing of the absolute personality of God before the finite personality of man.” In this context, the role of the teacher is both “infinitely difficult” and “infinitely valuable.” But the position of the teacher in non-theist philosophy is hopeless. “He knows that he knows nothing and that in spite of this fact he must teach. He knows that without authority he cannot teach and that there are no authorities to which he can appeal…. In contrast with this the Christian teacher knows himself, knows the subject, and knows the child. He has the full assurance of the absolute fruitfulness of his work. He labors in the dawn of everlasting results.” 

Brief Appreciation and Critique 

I believe that Cornelius Van Til has something timely to say to current trend in educational philosophies. The consistency of his method and his effort to make both the non-theist and those who claim to be theist conscious is worthy of serious consideration. Such self-awareness particularly among theists would make Christian education indispensable in the development of human personality. However, I think that Van Til’s way of communication needs to be more specific and concrete in order for his message to be communicable not only to philosophers but also among common readers. 

7 Quotations - Political Use of the Law

All the quotations are found in Greg Bahnsen's book, "By This Standard", Chapter 21.

From Publisher's introduction of Samuel Bolton's The True Bounds of Christian Freedom:

"Grievous and alarming is the present-day deterioration in the moral condition of society. For this decay the Church is partIy blameworthy because, as the preserving salt of the community, she has largely lost her savour. Modern theology has defected. It has cut itself adrift from the ancient landmarks, and present-day society reaps 'the evil thing and bitter' which is the inevitable consequence. The present prevailing theology has not been able to elevate society and halt its moral decline, and unquestionably, one explanation of this is its misunderstanding of the place of the law and its usefulness in the service of the covenant of grace." (pp.204-205)

From Carl F. H. Henry's, Christian Personal Ethics:

"Even where there is no saving faith, the Law serves to restrain sin and to preserve the order of creation by proclaiming the will of God.... By its judgments and its threats of condemnation and punishment, the written law along with the law of conscience hinders sin among the unregenerate. It has the role of a magistrate who is a terror to evildoers.... It fulfills a political function, therefore, by its constraining influence in the unregenerate world." -   (p. 205).

From Donald Guthrie's "The NT Approach to Social Responsibility:

"In the New Testament a standard of justice is assumed and there is a clear differentiation between what is right and what is wrong. There are echoes of the Old Testament view of social justice.... The approach to law in general in

the New Testament is intricately bound up with the Mosaic Law, which makes extensive provision for social justice.... The importance of this evidence of the sanctity of the law is that it provides a sound basis for social action. For a stable society law is indispensable." - (p. 206). 

From Martin Luther's Commentary on Galatians:

"...the first use of the law is to bridle the wicked. This civil restraint is very necessary, and appointed of God, as well for public peace, as for the preservation of all things, but especially lest the cause of the Gospel should be hindered by the tumult and seditions of wicked, outrageous and proud men." (p. 208). 

From Calvin's Institutes:

"The first use of the law is, by means of its fearful denunciations and the consequent dread of punishment, to curb those who, unless forced, have no regard for rectitude and justice. Such persons are curbed, not because their mind is inwardly moved and affected, but because, as if a bridle were laid upon them, they refrain their hands from external acts, and internally check the depravity which would otherwise petulantly burst forth." (p. 208)

From Samuel Bolton himself: 

"First of all, then, my work is to show the chief and principal ends for which the law was promulgated or given. There are two main ends to be observed, one was political, the other theological or divine. The political use is hinted at by the apostle in 1 Tim. 1:8-9 ... ; that is, it was made for them in such fashion that, if it were not their rule, it should be their punishment. Such is the political use of the law." - (pp. 208-209)

From Greg Bahnsen himself: 

"The political use of the law is admittedly negative and merely deterrent in character. It does nothing to regenerate the sinner or make him right with God; it does not touch his heart or bring him any closer to the Savior. Nevertheless, this function of the law is crucial for man's society. When the known ordinances of God's law are spurned by a culture, it experiences the wrath of God revealed against it in the progressive breakdown of social order and moral decency (Romans 1)." - (p. 209). 

Source: Greg Bahnsen, Greg. 1985. By This Standard. Tyler, Texas: Institute for Christian Economics.

The Three Uses of the Law

I am reading Chapter 21 of Greg Bahnsen's "By This Standard". It is about the traditional three uses of the law. Reading the chapter, caused me to ask questions: Why is it that the contemporary reformed and evangelical communities are not following in the footstep of the reformers and puritans? Is it because the reigning idea in the academe at present is one of philosophical autonomy and now reigning among the thinkers in the Church? Isn't this philosopy the reason for the popularity of antinomianism in mainstream Christianity? I think reading Bahnsen's book will help us answer questions like these?

Among the three uses of the law, the one denied by the majority of both contemporary Reformed and evangelical communities is its political use. It is unfortunate that despite both traditional Reformed and puritans recognized the political as the most obvious use of the law, mainstream contemporary Reformed and evangelical communities consider it strange. 

As an overview of Bahnsen's work, let me restate here the three uses of the law. These are:

1. Political use. The Bible teaches that civil magistrates are "ministers of God". Reformers therefore believed the enforcement of God's law by the civil magistrates. For them, this is necessary for the proper and legitimate restraining of ungodly behavior.

2. Pedagogic use. This is the most popular use of the law. The law convicts people of their sins for them to see their need of a Savior. This is the case where the law is understood as a tutor bringing sinners to Christ. 

3. Didactic use. The prevailing attitude in the Church today is one of antinomianism. They refuse to accept the proper use of the law in Christian life. The didactic use of the law emphasizes it as a rule in Christian living. 

Among these three uses of the law, its third use or known as "tertius usus legis" is largely ignored by most churches today. However, if I understand Bahnsen correctly, the first or the political use is the most controversial one at present both inside and outside the Church. I personally believe that with the ongoing political tension between  the statist and the anarchist around the world, the Church has to recover the first use of the law to restore order and freedom first within herself and next as a tool of her witness to the larger society. 

Searching for Answers

The 2008 global economic crisis forced many people around the world to look into its primary cause. There are many stories of course. But one story stuck my mind, the story told by the US retired libertarian Congressman, Ron Paul. 

Issues like the formation of the Federal Reserve, the old definition of inflation, the call to a sound monetary system and the tension between statism and anarchism are I believe gradually and increasingly coming out into the mainstream. 

With this kind of political and economic climate, it is common for people to search for answers. I believe that one movement coming from the Reformed community knows the answer. But with the reigning philosophical autonomy in the academe and antinomianism in mainstream Christianity, both Christians and non-Christians are blinded to see this answer. 

One answer I believe is the recovery of the political use of the Law. The Law affirms both the legitimate and limited role of government and the liberty of individuals within the rule of law. I think another answer is found in a view of history that does justice with the finished work of Christ and the missiological impact of both the gospel and the ministry of the Holy Spirit. However, it is difficult to see the triumphant content in the Bible in the face of existing political and economic turmoils. It is easier to read the Bible as "predictions" for what is going on in our time. 

Relevant Links:

1. The Threefold Use of the Law 

• By R. C. Sproul
• By Louis Berkhof
• By Geerhardus Vos

2. Postmillennialism

3. Theonomy

Eschatology of Victory

The discussion on the question of biblical eschatology is divided into three major schools of thought: Premillennialism, Amillennialism and Postmillennialism. The most popular among these three is the Premillennial points of view especially the dispensational type. The most neglected among them and considered dead by many scholars is the postmillennial perspective.

There are various reasons for the unpopularity of the so-called ‘eschatology of hope.’ One, the difficulty to accept it simply because the social climate and the current happenings seem contrary to what this discipline proposes. Two, this is unacceptable for the ‘prophecies’ concerning events in the last days have no room for this neglected eschatology. We shall explain what we mean by this as you continue reading the article.

At the outset, it is important to bear in mind that postmillennialism primarily is not a matter of calendar setting but rooted in Christology, Ecclesiology and in a philosophy of history that considers seriously the missiological impact of the Gospel and the work of the Spirit, (Davis,1986). The blogger is convinced that one’s view of eschatology has a direct result to the quality of life and service that a Christian will render to this world.

I divided this post into four parts. Part 1 removes the possible misapprehensions in relation to postmillennialism and gives a definition of our subject and presents its substance. Part 2 expounds the biblical basis of postmillennialism. Part 3 narrates the positive developments realized both in history and in human civilization. Finally, part 4 cites the convictions of those theologians and scholars who possessed similar persuasion. 

Part 1. Clarification of Possible Misunderstandings. Definition and Substance of Postmillennialism

In the first place, postmillennialism is not to be confused with the secular dream of utopia purely on the basis of humanistic attempts to reform the society and undermining the nature of man and the doctrine of sin. It is not the “social gospel” of liberalism. It has no resemblance with the so-called “liberal postmillennialism.”

Secondly, postmillennialism is not to be mistaken with universalism. We do not expect that every individual on this planet will be converted to Christianity.

Thirdly, postmillennialism does not uphold the total eradication of evil in history. We do not say that there will be no conflicts on earth. We do not affirm that everything we will have in the final stage of human history is nothing but peace and prosperity, as if the world has literally became the abode of God.

One last caution is that we should be aware that postmillennialists vary among themselves in matters of detailed realization of some components under discussion. They do not possess similar interpretations on subjects such as the apostasy, the first resurrection, the binding of Satan, the precise interpretation of the word ‘millennium,’etc.

However, they agree in the core substance of postmillennialism. And what is that? They believe that any substantial development in human history and world civilization is not a result of humanistic endeavors but ‘essentially the result of the supernatural influence of the ascended Christ through His Word and Spirit, working through the church. A spiritually revitalized church is understood to have an increasingly positive impact on the surrounding world and its structures through its ministry of the Word, social activity, and the witness of her own life’(Davis, 1986).

Pessimillennialists, which includes both amillennialism and premillennialism upholds that our era is already a post-Christian era, while only the postmillennial affirms that we are still living in a pre-Christian era, (Boettner, 1957 and North, 1988). Such view of the end of human history motivates a postmillennial to work hard for they believe that comprehensive social transformation is not only possible but inevitable. The sovereignty of God in human affairs comes to mind especially His work of foreordination. Gary North, in his economic commentary on the book of Genesis confidently asserts:

"Postmillennialists believe that their efforts to transform society will eventually be successful, and they would like to be the people who personally lay the foundations for the reconstruction of society. They want to leave a visible mark in history. They want to be footnoted as the key transitional figures in transformation of humanist civilization into Christian civilization…. They believe in the future, so they believe that someday there will be historians who will take them seriously and favorably retroactively. Their fear of possible public embarrassment for failed efforts is offset by their expectations that perhaps their particular efforts may turn out to be the efforts that bring new aspects of God’s kingdom into history" (xviii, xix). 

Part 2. The Biblical Basis of Postmillennialism

J. Marcelus Kik, in his book, An Eschatology of Victory, shares to us his exegetical work on Matthew 24 and Revelation 20. He compares his approach with the approaches of both the amillennialists and the premillennialists. He asserts that the major argument against the postmillennialists is not based on exegetical labor but on historical settings. For him, such dismissal is unfair and invalid.

The underlying principle in the work of David Chilton’s Paradise Restored is rooted in the life in Eden. He develops his idea by presenting the central importance of the ‘kingdom’ in the Scripture. He then concludes by elaborating some pertinent subjects derived from Revelation.

John Jefferson Davis, in his challenge to reconsider postmillennialism in his book, Christ’s Victorious Kigdom, starts his biblical groundwork from the perspective of Abrahamic covenant. He continues by citing the role of Messianic prophecies as God’s instrument to fulfill His divine purpose.

In this article, we shall consolidate the work of both Davis and Kik. The bulk of our Old Testament basis relies heavily on Davis; while our New Testament foundation will be based on the work of Kik.

1. Old Testament Foundation. It is widely accepted that the call of Abraham, (Genesis 12:1-3) has a universal note. John Calvin in his commentary on Genesis 22: 17,18 mentions that this text contains the promise of spiritual and cultural dominance of the covenant people, (Davis, 27). After the death of Abraham, the covenant is confirmed to Isaac, then to Jacob. From the point of view of the New Testament, it is made clear that the Abrahamic covenant is fulfilled through Christ. And this fulfillment carries with it the universal implication and cultural dominance of God’s covenant with Abraham.

In the book of Psalms, we observe that the kingdom of the Messiah is not limited in the national boundary of Israel. Psalm 2 especially verse 7 is often quoted in the New Testament. The apostle Paul claims that this prophecy was fulfilled in the resurrection of Christ. The risen Lord Himself says that all authority in heaven and on earth is now his. The nations of the earth are his heritage from the Lord. And the means to accomplish this is through the Great Commission, as the Church is empowered by the Spirit of God to faithfully proclaim the Gospel of the kingdom, (29).

Psalm 110 speaks of the enthronement of the Messiah. The apostle Peter proclaimed that this had been achieved through the resurrection and the ascension of Christ, (Acts 2:30,31,33). While Christ sits on the throne, he is waiting for God to subdue His enemies. The realization of this prophecy is not on some future event but the present church age. Christ possesses now the all-compassing power that he made available in the Church through the mighty workings of the Spirit. No enemy is able to frustrate the power of the exalted Christ. I believe that this victorious and confident spirit pervades the outlook and the life of the New Testament Church that is why they were able to triumph over the influence and the persecution of Judaism and the Roman Empire. The same power is available for us today to continue our part in this generation in carrying out our missiological task until we pass the same assignment to the succeeding generations.

2. New Testament Foundation. We will be focusing our concentration on two New Testament passages: Matthew 24 and Revelation 20:1-6. However, it is impossible for us to present the detailed exposition of this passage due to the limitation of the purpose of this paper. On the other hand, we shall try to give an overview on how these New Testament passages supply the warrant in favor of postmillennialism.

Postmillennialists recognize Matthew 24:34 as the key text in understanding the whole passage in question from Chapter 24:1 to Chapter 25:46. The events mentioned in verses 4 to 34 were happenings that took place before the Destruction of Jerusalem in 70 AD. While the occurrences stated in 24:36 to 25:46 are related to the question of the Second Coming, (Kik, 1971). The strong expressions of verses 29-31 serve as the major barrier in this whole account in accepting the viewpoint of postmillennialism. Other disciplines of eschatology believe that those expressions pertain to a catastrophic end of human history before the coming of Christ. However, if we shall accept those statements as poetical declaration and compare them with other similar expressions in the Bible especially in the Old Testament, we shall realize that they pertain to the passing away of Judaism.

In dealing with Revelation 20:1-6, the postmillennialists find verse 5 as the key text to understand the whole section. The ‘first resurrection’ does not mean the translation of the soul into the bosom of God. It does not mean also the resurrection of the bodies of the righteous. For us to comprehend this, we must first inquire what is the first death based on the Bible. Since the first death is separation from God due to man’s bondage in sin, it follows that the first resurrection is the rebirth of the soul or the conversion of the soul to God by the power of the Gospel, (181).

The whole debate on the question of ‘millennium’ is taken from this portion of Scripture. The type of postmillennialism proposed in this composition is the one that endorses that the term one thousand years should not be taken as literal but figurative. It is a picture of the messianic kingdom on earth that inaugurated during the first coming of Christ that will continually experience growth until His Second Coming. In other words, we are already in the millennium in this present stage of human history. To emphasize this point we need to listen to the words of J. Marcelus Kik:

“According to the prophets the great blessings of the ‘latter days’ would be the coming of the Messiah and the establishment of His Kingdom. This has been accomplished. The outpouring of the Holy Spirit was another blessing. This has been accomplished. Salvation for all that call upon the name of the Lord was another blessing of the messianic reign. This has been accomplished. The inclusion and the conversion of the Gentile nations in the covenant blessings were another thing to occur. This has been accomplished and is in the process of fulfillment,”(206).

Applying the millennium to an individual believer, Kik adds:

“An individual Christian may ask himself this question: What more could the popular conception of the millennium give me than I already possess? I have a Saviour who is my Prophet, Priest and King. God the Father is my covenant God. I have the forgiveness of sins….I belong to the Church which is the Lamb’s Bride. I have the Holy Spirit as my Teacher, Sanctifier, and Comforter…”(ibid.). 

Part 3. Developments Realized both in History and Human Civilization

Our material under this heading will be coming from the contributions of David Chilton, John Davis, and Loraine Boettner.

David Chilton notes that the primary reason that motivates Christopher Columbus in his exploratory work that finally resulted into the discovery of America was not trade only but unfulfilled prophecies. He believes that the task of discipling the whole nations will be accomplished. And as a result of the transformation of the West, the world has experienced manifold blessings such as the developments in ‘science and technology, medicine, the arts, constitutionalism, the jury system, free enterprise, literacy, increasing productivity, a rising standard of living, and the high status of women,’(7). They are all attributable to the rise of Western civilization.

John Davis traces the positive contributions of the gospel to world civilization since the time of the triumph of Christianity over the Roman Empire. As a result, Christianity became the predominant religion and many countries of the world professed allegiance to her. The Medieval Period, even though presents to us the territorial losses of Christianity to Islam, still there are activities during this period that contributes to the betterment of human society. And we can find this through the influence of Monastic movement, which endeavors to preserve the spirituality of the Church from the worldly pollution, brought about by the conversion of the Roman Empire. This Monasticism later provides the needed leadership for the missionary work of the Church.

Various movements inspire the part of the Protestant in this global mission. The pietists, the Moravians, and the influence of Revivalism during the 18th century contributed to the rise of modern missions. In the 20th century, we are witnessing considerable expansion of Christianity. Even though many are reserved and suspicious with regards to the quality of converts, but still comparatively speaking with that of the ancient history, Christianity now is no longer a minority religion.

Statistics say that an estimated of seventy-eight thousand new Christians are added to the Church each day and one thousand new churches are planted every week in Asia and Africa alone, (Davis, 80). Though in Europe, Christianity has declined; but Latin America, Africa, and Asia are encountering massive influx of conversion. The phenomenal growth in South Korea and China are sufficient proofs of this claim.

Loraine Boettner contradicts the popular notion that the world is getting worst. He cites history as his evidence that the world is growing better. But in order to appreciate his thesis, one must see this development neither from a local perspective nor from the point of view of one generation. We should see his vision from a global and trans-generational overview. To accentuate this distinctive position, we need to quote a sizable material from Boettner himself:

“The redemption of the world is a long, slow process, extending through the centuries, yet surely approaching an appointed goal. We live in the day of advancing victory, although there are many apparent setbacks. As seen from the human point of view it often looks as though the process of evil is about to gain the upper hand. Periods of spiritual advance and prosperity alternate with periods of spiritual decline and depression. But as one age succeeds another there is progress. Looking back across the nearly two thousand years that have passed since the coming of Christ we can see that there has indeed been marvelous progress. This process ultimately shall be completed, and before Christ comes again we shall see a Christianized world”(38).

The writer invites us to visit the condition of the world before the first advent of Christ. Rampant social evils were prevalent such as paganism, polygamy, slavery, oppression of women and children, ignorance, poverty, political tyranny and primitive medical care. Today the world in general is on far a higher level of development in relation to the enumerated social plagues.

The major improvements that made our contemporary situation more advantageous are visible in terms of the publication of the Scriptures and Christian literatures into the native language of the people, the use of broadcasting in airing the Christian message, the rise of theological institutions and the awakening of the Church to her responsibility of cross-cultural and urban missions.

To conclude this section, we shall cite another pertinent witness favoring the progress of human civilization. Boettner writes:

“The true way of judging the world is to compare its present with its past condition and note in which direction it is moving. Is it going backward, or forward, is it getting worse or better? It maybe wrapped in gloomy twilight, but is it the twilight of the evening, or of the morning? Are the shadows deepening into starless night, or are they fleeing before the rising sun? One glance at the world as it is today compared with what it was ten or twenty centuries ago shows us that it has swept through a wide arc and is moving toward the morning”(45).

Part 4. Thinkers of Similar Persuasion

David Chilton has argued that the expectation for a global victory of Christianity has been the orthodox eschatology of the Church throughout the ages. He cites the words of Athanasius, the Church Father of the fourth century that reveal a strong eschatology of dominion, (5).

Many of the old hymns expressed this eschatology of hope. But the general number of the members of the Church is not aware of this. Martin Luther’s A Mighty Fortress is our God, Isaac Watt’s Joy to the World, and George Duffield’s Stand up, Stand up for Jesus, are few examples of what the Church believes historically.

Chilton included the names of John Calvin, John Owen, Jonathan Edwards, Archibald Alexander, the Hodges, and Benjamin Warfield in the list of the voices in the past that advocates postmillennial eschatology. Even the twentieth century does not fail to produce postmillennial thinkers. We have Loraine Boettner’s The Millennium (1957), J. Marcellus Kik’s Eschatology of Victory (1955), Roderick Campbell’s Israel and the New Covenant (1954), R.J. Rushdoony’s Thy Kingdom Come (1974), Iain Murray’s The Puritan Hope (1971), David Chilton’s Paradise Restored, (1985) and John Davis’ Christ’s Victorious Kingdom (1986). The most surprising of all are the works of Gary North. The enormity and massiveness of his writings made the blogger doubtful and overwhelmed whether he will find enough time even just to browse them. All his commentaries from the prospect of both economics and jurisprudence contain huge materials on postmillennialism.

Conclusion:

The blogger hopes that through this brief article on postmillennialism, students of eschatology will realize that far from the general opinion, the eschatology of hope is still alive and active. I believe that the enumerated works above are sufficient evidence to convince serious students of Scriptures and theology of this claim. The challenge therefore to the evangelical circle, especially those of Reformed persuasion is to reconsider once again the assertion of the postmillennial camp. 

The blogger himself realized his need for further serious research and study in this specific subject. I am convinced that one’s view of the end of human history and civilization will influence one’s level of spirituality and energy for service and mission. When a postmillennial prays, “Let thy Kingdom come, let your will be done on earth as it is in heaven,” he is expectant that God will someday grant this request in time and in history. May the Lord find us faithful and bestow our labors with success as we devote to Him our whole strength and being in the service of His kingdom. Amen!

Related Links:

Common Misconceptions of Postmillennialism

Symposium on the Millennium

Summary of Postmillennialism Features

Dr. Jay Adams

Dr. Jay Adams is popularly known for nouthetic counseling. I personally believe that pastors and churches must return to counseling ministry of this kind. Dr. Adams' site, Institute for Nouthetic Studies provides the necessary resources to equip pastors and churches for nouthetic counseling.

Today, I find four helpful resources from the site. The first one is the video section. I listened to Dr. Adams as he clearly explained to us the message of the gospel. The second resource that I find beneficial is Grist from Adams' Mill. It was divided to two sections. I like the articles taken from the book for they are all arranged except one under one word topic. It's easy to see the topics on the spot and they are very relevant. Examples of topics are guidance, hate and failure. The Blog is the third helpful resource for through it you can track Dr. Adams' present writing activity. And finally, for me, the most beneficial section is Adams' Answers. On this page, you can find all the articles that will provide you the basic understanding about nouthetic counseling. 

May the Lord continually bless Dr. Jay Adams with wisdom and a healthy body. I am also praying that pastors and churches will replace eclectic approach to counseling with nouthetic one. May the Name of the Lord be continually glorified in the life and ministry of Dr. Jay Adams!

The Book and The Preachers

There are people who believe that "reading the stars" can show them the way to luck whether in romantic relationship, career and financial success. The stars are not meant to tell us about human fortune. The Bible tells us that the stars, the sun, the moon and the entire galaxies were made to declare the glory of God (Psalm 19:1-6). 

The psalmist used other terms like proclaim, pour forth speech, voice, and words to describe that the heavens speak. The use of these expressions is difficult to understand if we think of heavens' speech literally. However, if we read it as poetry, then the expressions start to make sense.

The psalmist tells us that the heavens indeed speak. They speak the glory of God, the work of his hands and knowledge. The heavens' voice is constant. It reaches all peoples of the world. Therefore, no one can plead innocence for not knowing God.

In the language of the apostle Paul, the entire creation - the heavens, the earth and the waters - is created to reveal God's invisible qualities - his eternal power and divine nature (Romans 1: 20).

In the light of these two biblical references, there are commentators who describe creation as a "book" and the heavens, the earth and the waters as "preachers". Since the entire creation is a book that speaks about God's glory, the work of his hands, knowledge, God's eternal power and divine nature, all peoples of the world are under obligation to read this great book. If the heavens, the earth and the waters are indeed preachers, the whole humanity has the responsibility to pay attention to their message. 

But many would object that the book is incomprehensible and the preachers' message  is unclear. Man in his natural state is divided how to assess the existence of this natural book and preachers. There are those who say that if these witnesses show the existence of God, He could not be possibly known. Knowing God is inaccessible. Still others would say that the existence of this book and preachers show nothing but themselves. The supposed message beyond nature they bring is only believed by those who live in a fantasy world. 

However, in reality, the entire visible creation reveals the invisible qualities of God, but it never shows the way for fallen humanity to know the other knowledge of God. Only the other book, the book of special grace can show fallen humanity the knowledge of God the Redeemer. Believing in the central message of this book will restore fallen men and women back to the original intent of their creation. They will begin to acknowledge rationally that indeed the message of the natural book and preachers are very clear. They will join them in declaring the glory of God.