A Second Look at the Majority View in Christianity
Mark Mountjoy
Introductory Remarks
Amillennialism is indeed a significant and influential perspective within Christian eschatology. It is characterized by the belief that the millennium mentioned in the Book of Revelation is not a literal thousand-year reign of Christ on Earth but rather a symbolic representation of Christ's reign in the present age. Augustine of Hippo played a key role in shaping this perspective through his writings, particularly in his work "The City of God." However, it's important to recognize that other eschatological perspectives, such as Premillennialism (which includes various forms, such as Dispensational Premillennialism), Postmillennialism, and Historic Premillennialism, also have significant followings within Christianity. These perspectives differ in their views on the timing and nature of Christ's millennial reign and other aspects of end-times prophecy. Christianity is a diverse religion with various denominations, traditions, and theological perspectives, and individual believers may hold different eschatological views based on their interpretation of biblical passages. While Augustine's influence has been profound, it would be an oversimplification to assert that Amillennialism is universally accepted or embraced by the majority of Christians worldwide. The views held by Catholic, Orthodox, and mainline Protestant churches regarding Amillennialism are deeply ingrained, often unquestioned, and form the prevailing eschatological belief system among Christians.
To foster effective teaching and communication, it is imperative to guide individuals in understanding their current beliefs and encouraging them to scrutinize how these beliefs align with biblical narratives. To facilitate this introspective process, two charts have been devised. The first provides a concise, non-technical overview of Amillennialism, accompanied by lettered flags highlighting six pivotal questions for fellow Christians to ponder. The second chart acts as a comparative model, urging believers to assess both charts against biblical passages. This initiative aims to augment a comprehensive study effort, inviting interested believers to delve into this exploration at their own pace.
Encouraging a Reappraisal of
the Key Tenets of Amillennialism
Initiating contemplation of one's beliefs requires a clear understanding of their foundations. It prompts us to question whether our viewpoints are rooted in biblical teachings, or are they shaped by long-held assumptions, or influenced by collective ideas that lack rigorous scrutiny against biblical standards? This self-evaluation, though potentially revealing a combination of factors, emphasizes the need to compare our beliefs with universally accepted standards of biblical interpretation--background and context, epistemology and hermenuetics and philological considerations in the original Koine Greek language of the New Testament, serving as guides and yardsticks for discernment.
Utilizing Biblical Narratives to Understand the Object, Direction and Goal of Bible Prophecy
Nebuchadnezzar's dream in Daniel 2:31-45 offers a compelling starting point for fact-checking ideas that may have been unquestioningly accepted. This biblical passage, along with that of Daniel 7:1-27, becomes a litmus test for aligning beliefs with the objectives, direction, and the goal of Bible prophecy. Daniel chapter 2 and its parallel, Daniel chapter 7, present distinct symbols that combine and become a valuable reference point that intertwine with fundamental ideas of New Testament prophecy, prompt the pivotal question: Does Amillennialism authentically reflect the essential shape, scope, and outcome of the events portrayed in Nebuchadnezzar's dream or Daniel's night vision?
Summary
Encouraging believers to reassess their eschatological perspectives is a journey toward deeper understanding. By employing clear charts, posing thought-provoking questions, and emphasizing the importance of biblical alignment, this initiative seeks to engage Christians in a reflective exploration of their beliefs. As the prevailing Amillennial views continue to influence the Christian world, fostering respectful dialogue and open-minded inquiry is essential for spiritual growth and unity.
Amillennialism and Daniel Chapters 2 and 7
Reevaluating Amillennialism cannot be properly done without reinvestigating the Fourth Kingdom of Bible Prophecy in Daniel chapters 2 and 7. A critical reexamination must decide if the Roman Empire, now almost universally recognized as the fourth kingdom, is what is demanded in each text. But can we question this assumption? If we are to scrutinize the Amillennial perspective, it becomes evident that this main aspect of the view requires careful reconsideration. This examination focuses on key questions and challenges raised regarding the identification of the fourth kingdom and its representation in biblical prophecy, particularly in relation to the sequence of events in Jewish salvation history from the Babylonian Captivity to the rise and fall of kingdoms that followed in the wake of it in the Post-Exilic period. The voice of history tells us that the Archemaid Empire of the Persians, the Hellenistic era of the Diadochi, and the revolutionary Hasmonean state of Judas the Maccabee arose, one after the other, apart from and before the advent of the Roman Empire in the Ancient Near East. This means that Roman dominance over the Jewish kingdom of the Hasmoneans was a fifth development, not the fourth and the Hasmonean state itself was the fourth principality, holding its own for nearly a century before it was subjected to Roman rule.1
Amillennialism and Daniel 9
Daniel chapter 9 is a significant portion of the book of Daniel in the Bible, and it contains a prayer by the prophet Daniel. The chapter is often referred to as Daniel’s prayer of confession and intercession. Here is a summary of the key points in Daniel chapter 9:
Context:
The chapter is set during the Babylonian exile when the Israelites were taken captive by Nebuchadnezzar. Daniel, who was among the exiles, understands from the writings of Jeremiah that the exile would last for 70 years.
Daniel’s Prayer:
Daniel starts his prayer with a deep sense of repentance and confession for the sins of the people of Israel. He acknowledges that the exile is a result of disobedience to God's commands.
Acknowledgment of God's Righteousness:
Daniel emphasizes the righteousness of God, recognizing that God is just in bringing judgment upon the people for their disobedience.
Plea for Mercy and Restoration:
Despite the deserved punishment, Daniel pleads for God's mercy and forgiveness. He asks God to turn away His anger and restore Jerusalem, the holy city.
Recognition of God's Covenant:
Daniel reminds God of His covenant promises, expressing confidence that God will be faithful to His people and the covenant made with them.
Gabriel's Visit and Prophecy:
While Daniel is still praying, the angel Gabriel appears to him and provides insight into the future. Gabriel gives Daniel a prophecy about the coming of the Messiah and the events leading up to it, including the rebuilding of Jerusalem.
Seventy Weeks Prophecy:
One of the most famous parts of Daniel 9 is the Seventy Weeks prophecy. Gabriel tells Daniel about a period of seventy weeks that are determined for his people. Many interpreters understand these "weeks" as symbolic and not literal, representing a longer period of time.
Messiah's Coming and Atonement:
Gabriel's prophecy includes the coming of the Messiah, who will bring everlasting righteousness, make atonement for sin, and usher in a time of spiritual restoration.
Conclusion:
The chapter concludes with Daniel's illness and exhaustion, overwhelmed by the vision he received.
In summary, Daniel chapter 9 is a powerful prayer of confession, repentance, and intercession, coupled with a prophecy about the future of Israel and the coming of the Messiah. It is a pivotal chapter in the Book of Daniel and has been the subject of much theological discussion and interpretation throughout history.
Amillennialism and Daniel Chapter 11
The Book of Daniel is a biblical book in the Old Testament that consists of narratives and visions. Chapter 11 is a part of a series of visions that the prophet Daniel received. It's a complex chapter that contains a detailed prophecy about the future, specifically focusing on the conflicts and events that would unfold in the Near East.
Here is a brief summary of Daniel chapter 11:
Verses 1-4: The chapter begins by referring to Darius the Mede, who is likely the same as Cyrus the Great, the Persian king who conquered Babylon. The angelic messenger speaks about the rise of three more Persian kings, followed by a mighty king (Alexander the Great) who will rule a vast empire and then have his kingdom divided among four generals.
Verses 5-20: The chapter describes the conflicts and alliances between the Seleucid and Ptolemaic dynasties, which were the Hellenistic kingdoms that emerged after Alexander the Great's death. These verses provide a detailed historical account of the power struggles, political maneuvering, and military conflicts between these two kingdoms.
Verses 21-35: The focus shifts to a specific ruler, often interpreted as Antiochus IV Epiphanes, a Seleucid king who played a significant role in the history of the Jewish people. The prophecy outlines Antiochus' actions, including his persecution of the Jews, desecration of the Temple in Jerusalem, and his ultimate downfall.
Verses 36-45: Some interpret these verses as referring to a future ruler who will also persecute the Jewish people, while others see them as a continuation of the narrative about Antiochus IV Epiphanes. The language becomes symbolic and challenging to interpret precisely.
In general, Daniel chapter 11 is a prophecy that spans several centuries, providing a historical overview of the power struggles in the ancient Near East, particularly focusing on the Seleucid and Ptolemaic kingdoms. While parts of the chapter have clear historical connections, the interpretation of the latter verses can vary among different religious traditions and scholars.
Amillennialism and Daniel Chapter 12
Certainly! Daniel chapter 12 is the final chapter of the Book of Daniel in the Hebrew Bible (Old Testament) and the Christian Old Testament. It is considered apocalyptic literature, a genre that often involves visions and symbolic language to convey messages about the future. Here's a brief overview of Daniel chapter 12:
Context:
The Book of Daniel is divided into two main sections. The first six chapters contain narratives about Daniel and his friends in the Babylonian court, while the last six chapters consist of apocalyptic visions and prophecies.
Key Themes in Daniel Chapter 12:
Resurrection and Judgment:
The chapter begins by describing a time of great distress, and it mentions a resurrection of the dead. The righteous will be raised to eternal life, while the wicked will face judgment and condemnation. This theme reflects a belief in divine justice and the ultimate fate of individuals based on their actions.
Michael the Archangel:
Daniel 12:1 mentions the archangel Michael, who is associated with protection and deliverance. Michael plays a role in the events leading up to the end times, indicating a celestial battle between good and evil.
Time, Times, and Half a Time:
In Daniel 12:7, there is a reference to a specific period of time described as "a time, times, and half a time." This phrase is often interpreted as a symbolic representation of a period of persecution or tribulation.
Sealing of the Book:
The chapter also refers to the sealing of the words of the prophecy until the time of the end. This suggests that the meaning of the prophecies will become clearer as the predicted events unfold.
Interpretations:
Interpreting apocalyptic literature can be challenging, and various religious traditions may offer different interpretations. Some see the visions in Daniel as symbolic representations of historical events, while others view them as predictive of future eschatological events (events related to the end times).
In Christian theology, Daniel 12 is sometimes connected to passages in the New Testament, particularly Jesus' teachings about the end times in the Gospels (e.g., Matthew 24, Mark 13, Luke 21).
It's important to note that interpretations of Daniel 12 may vary among scholars and religious denominations.
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Queries About the Historic
Significance of the Rise of the Romans
Six red flags are strategically placed in the illustration to prompt critical inquiry. The initial query challenges whether the fourth kingdom, as traditionally interpreted, truly denotes the Roman Empire. The contention revolves around the historical context, arguing that a divided Roman realm, specifically East and West, was not a reality or concern in the first century during the reigns of notable figures like Augustus, Tiberius, Claudius, Caligula, or Nero. This division became prominent only after the era of Jesus and the early Christians. Amillennialism's insistance that the fourth kingdom represents the Roman Empire is further questioned. The analysis suggests that John's visions in Revelation are influenced by the Roman persecution of the church, with the image of the satanic beast drawing upon the historical figure of Nero Caesar. This perspective contends that Revelation was likely written after A.D. 70 and challenges the conventional interpretation of Babylon as apostate Israel, proposing instead an evil secular empire persecuting God's people.
The So-called Secular Nature of the Roman Empire
It can be contested that the characterization of the Roman Empire as a "secular empire," is incorrect and false. The main Roman religion was Mithraism and the deification of the emperors was legendary. Riddlebarger notes here and the fact that the New Testament, in general, and the book of Revelation, specifically, do not make any suggestion that the fourth kingdom would or could be a secular arrangement. highlighting the prevalence of various deities in every nation, kingdom, and country in the Imperial realm. It contrasts this with the assertion that the Jerusalem aristocracy was among the most agnostic and atheistical in terms of irreligion and secularism.
Exploring an Alternative Interpretation:
The possibility that the fourth kingdom in Nebuchadnezzar's dream and Daniel's prophecies could be Judæa itself is introduced. This viewpoint stems from the unique historical circumstances of Hasmonean Judæa, which began with a north/south division influenced by the Greek Seleucid northern kingdom and the Greek Ptolemaic southern kingdom. The essay raises questions about whether a specifically Jewish timeline should be considered in Amillennial interpretations of texts, hermeneutics, and exegesis. This critical examination urges a reevaluation of traditional interpretations and encourages an exploration of alternative perspectives. By addressing key questions surrounding the identity of the fourth kingdom and the historical context of biblical prophecies, individuals are prompted to engage in thoughtful reflection and consider diverse viewpoints in the ongoing discourse on eschatology.
Does Daniel 7:13 Describe
the Ascension of Our Lord?
In Amillennialism it is automatically assumed that Daniel 7:13 describes the triumphal ascension of our Lord back to God the Father ten days before the Day of Pentecost in A.D.33. But what about the surrounding events in Daniel 7? What about the beast with ten horns? What about the little horn and its stampede against the saints of the Most High God? What about its loud words against God and its downfall and destruction in flames of fire? What of the judgment scene were ten thousand and thousands of thousands stand before the throne of God and the books are opened? What about the angel's explanation to Daniel that the little horn will be awarded three years and six months to "change times and laws"? Are these events that came to fruition in A.D.33 or do they belong somewhere else? By posing these questions the interpretation of Daniel 7:13 that takes for granted that it depicts Christ ascending to the Father suddenly becomes a subject of theological dialogue—and rightfully so. The verse in question states:
I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. (Dan. 7:13 ESV).
Isolated and taken by itself the verse could be made to mean the ascension, but if we stand back and look at the larger events of Daniel 7:10-27 then Daniel 7:13 may actually parallel the Stone striking the toes of the feet in Daniel 2:34. If this is an interesting perspective Christians may entertain it, even for argument's sake to see if Daniel 7:13 might be better understood in the context of events related to the destruction of Jerusalem in A.D. 66-70 rather than the ascension of Jesus ten days before Pentecost. If this interpretation is considered, it could lead to a reevaluation of the entire timeline of certain events in Christian eschatology. This revised interpretation aligns with a specific eschatological perspective that joins the events of Daniel 7, not to the peaceful and harmeous events of Acts chapter 1 but to the chaotic and tumultuous occurrances in recorded from Revelation chapter 13 to Revelation chapter 17.
Where Are We on the Biblical Timeline?
The interpretation of prophetic passages, such as those found in Daniel chapter 7 vary among different theological perspectives. Amillennialism, as we noted, sees the period between Pentecost and a future coming of Christ as the "Inter-Advent Period." During this time, it is believed that the Church is experiencing a 'spiritual triumph' without a literal, earthly millennial reign of Christ. But the fall of the Roman Empire in AD 476 poses challenges for this interpretations as Revelation 19:21 has the "Roman Empire" falling in defeat before the millennial period is inaugerated. Likewise, in Daniel 2, the vision of the great image represents various kingdoms, with the "Roman Empire" collapsing before the mountain of Christ's kingdom spreads to all the earth. Similarly, in Daniel 7, the "Roman Empire" and its "little horn" is roundly defeated before the establishment of the everlasting kingdom.
The challenge for Amillennialists is reconciling these prophecies with historical events like the actual fall of the Roman Empire. Rome did not fall in 476 AD in any way, shape or form that can be comparable to any events in Daniel chapter 2 or 7 or Revelation chapters 13 or 17 which means that the implications of the fall of the Roman Empire in relation to these prophecies depend on a idiosyncratic theological perspective that cannot be maintained or defended by known history and recorded events in Roman history from the founding of the empire in 27 B.C to its demise in 1453. Amillennialists, therefore, are tasked with reconciling a Roman history that clearly stands at odds with the biblical data and the demands of history that tells us the timeline of Amillennialism is far from certain.
Will There Be Very Few Christians
on Earth When Jesus Finally Returns?
Amillennialism's interpretation of Luke 18:8, particularly in the context of Amillennialism. The interpretation you're suggesting focuses on the possibility of an early Second Coming and the idea that the reference to finding faith on the earth is related to a historical context, specifically the early Christian community facing persecution and potential apostasy. Interpreting biblical passages can be complex and is often influenced by one's theological framework. Amillennialism generally holds that the millennium is a symbolic period encompassing the entire church age, and the Second Coming could happen at any time. In this view, there may be a decline in the visible influence of the Church before Christ's return.
Your interpretation of Luke 18:8 suggests that the concern about finding faith on the earth might be more immediate and related to the challenges faced by the early Christian community, rather than a prediction of a distant future decline of the Church.
It's important to note that interpretations of biblical passages can vary among scholars and denominations. Different theological perspectives may lead to different understandings of eschatological events. Scholars often consider the historical and cultural context, linguistic nuances, and other biblical passages to form their interpretations. Amillennialism interprets Luke 18 to mean Jesus' kingdom will dwindle and become little, but the Bible teaches that his kingdom will never cease increase.. So what does this contradiction means? Can we say more about it? Do we need to learn more; know more; explore more? Do we need to look at the issues at hand from a different angle?
It seems like you've presented a detailed and intricate critique of certain aspects of Amillennialism, particularly related to eschatological events and the interpretation of biblical prophecies. It appears you're expressing concerns about how Amillennialism aligns with specific passages from the Bible, particularly those related to the Second Coming, the Millennium, and the Eternal State.
In response to your points:
Red Flag E:
You raise concerns about the conflation of the Second Coming and the Great White Throne Judgment in Amillennialism. The perceived cognitive error needs to be addressed for a proper understanding of the narrative in Revelation.
Red Flag F:
The contrast between the Stone Destruction and the Wind Destruction in Amillennialism, and how they introduce the Eternal State, is questioned. The relationship between the Mountain and the Eternal State is also a point of contention.
Panel Three:
Daniel 2:34, 35, and 44, along with Revelation 21:10, are invoked to explain the relationship between the Stone, the Wind, the Mountain, and the Eternal State. The order of events in Amillennialism is questioned in comparison to the biblical narrative.
General Critique:
The all-encompassing nature of the Second Coming in Amillennialism, leading to the end of human history, time, and physical reality, is criticized. The interpretation of 2 Peter 3:10 and the subsequent arrival of a New Heaven and New Earth is challenged based on prophecies in Isaiah, Jeremiah, and Malachi.
The expectation of a birthless, sinless eternity and its implications on the increase of Christ's government and peace are raised as concerns. The fixed population of the New Heaven and New Earth is viewed as potentially conflicting with biblical prophecies regarding Christ's eternal priesthood.
In summary, your critique raises theological and interpretative concerns about Amillennialism, suggesting potential inconsistencies with specific biblical passages. It's essential to engage in careful exegesis and consider alternative perspectives within Christian eschatology to address these concerns. The interpretation of prophetic texts often involves nuanced discussions and diverse theological perspectives within the broader Christian community.
It seems like you've provided a detailed commentary on the differences between Amillennialism and other interpretations of Bible prophecy. Amillennialism, as you've outlined, focuses on the idea that the Second Coming of Christ and the end times are not necessarily tied to a specific future event but are ongoing spiritual realities. It contrasts with other perspectives that may interpret certain biblical prophecies as having already been fulfilled or expect future, literal events.
Your commentary emphasizes the importance of understanding historical and contextual aspects, such as the Jewish history and the events surrounding the Second Temple. It also touches on how different views on eschatology can lead to disagreements and interpersonal tensions among Christians.
You encourage respectful dialogue and understanding between individuals holding different views, acknowledging that beliefs can evolve as people engage more deeply with the Bible. Additionally, you express a concern about the dominance of Amillennialism for the past fifteen centuries and suggest that it might be worthwhile to reevaluate traditional perspectives.
If you have any specific questions or if there's a particular aspect you'd like to discuss further, feel free to let me know!
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