The Millennium

by Loraine Boettner

Written from the viewpoint of post-millennialism, this work provides a critical analysis of the three positions in eschatology: pre-millennialism, a-millennialism, and post-millennialism.

Genres: Theology, Christian, Nonfiction

420 pages, Paperback

First published January 1, 1983

About the author

Loraine Boettner (1901-1990) was a Reformed Theologian, born on a farm in Linden, Missouri. After obtaining a Bachelor of Science degree from Tarkio College in 1925, he attended Princeton Theological Seminary where he studied Systematic Theology under Dr. Casper W. Hodge and received his Th.B. (1928) and Th.M. (1929). He taught Bible for eight years in Pikeville College, Kentucky. In 1933 he received the honorary degree of Doctor of Divinity from Tarkio College, and in 1957 the degree of Doctor of Literature. He was a member of the Orthodox Presbyterian Church.
From 1958 until his death in 1990, Dr. Boettner lived a quite life in Rock Port, Missouri. For the remaining 32 years of his life, he generously sold his books at cost to any who wrote to ask for them. In doing so, Boettner made good conservative theology readily available at a time when such material was often difficult to come by. Through his writings, he served to popularize the Reformed faith and influenced literally tens of thousands of men and women around the world.

Reviews

[Dave Shulse · Rating 5 out of 5]

Talk about opening up the Bible in new and grand ways! This was the predominate view of the Puritans and is so overlooked today. It opens up the Prophetic Books, the Revelation, the Kingdom parables of Christ, and the Psalms in a way I had never known before. It is a good successor to the great deal of time I have spent reading Puritan writings and feeds the soul with hope that Christ rules all from his throne Today!

[Douglas Wilson · Rating 4 out of 5]

Great.

[Chad · Rating 4 out of 5]

Deep exposition of eschatology. Walks through 3 major views (Postmillennialism, Postmillennialism, Premillennialism). It opened my eyes to different interpretations. Author goes to the Bible to see what it really says, rather than what human interpretations say. I especially liked the exploration of the Great Tribulation.

The author believes and makes a pretty convincing case for Postmil. He seems to fairly present the other views before explaining why they're wrong. He spends most of book promoting Postmil view and tearing apart Premil view (especially Dispensationalism); doesn't spend much time spent on Amil view.

The author calls Amillennialism "a comparatively mild departure from that system [taught in Scripture], acknowledging the spiritual nature of the Kingdom … but failing to do justice to the glorious future that God has in store for this Kingdom," specifically worldwide salvation.

The author says of Premillennialism that "the principle of literal interpretation which characterizes all types of Premillennialism leads to serious error."

I was raised Amil and am most familiar with that view; I wasn't very familiar with the other views until this book. After reading it, I can understand how the Postmil view could arise from the Bible, but not the Premil view.

Representative Theologians in the Different Systems
Postmil: Augustine, Hodges (Charles, Archibald A., Caspar Wistar Hodge, Jr.), B.B. Warfield, Origen, Jerome, Jonathan Edwards
Premil: was unpopular between Augustine and Reformation. During Reformation and for long time after, held by only a few small sects considered heretical. John N. Darby, C.I. Scofield
Amil: as a system, not clearly developed until recently. Louis Berkhof, Geerhardus Vos, Abraham Kuyper

Postmillennialism
Statement of the Doctrine
Kingdom of God is now being extended in world through preaching of the Gospel and saving work of Holy Spirit. World is eventually to be Christianized. Christ will return after a long period of righteousness and peace (Millennium). Then will be general resurrection, general judgment, and introduction of heaven and hell in their fullness.

Not every person on earth will be Christian, but all forms of evil will be reduced to negligible proportions, and Christian principles will be rule.

Vastness of the Redeemed Multitude
Rev. 19:11-21 uses figurative language to describe spiritual conflict between good and evil, with eventual victory of good. This doesn't describe literal fighting; it describes conquest of Gospel. This is Romans 11 and 1 Cor 15 in symbolic form.

Bible uses contrast to show that the saved will far outnumber the lost (Luke 20:35; Rev 21:1; Matt 5:3; Heb 11:16; 1 Pet 3:19; Rev 19:20, 21:8-16; Luke 2:13; Is 6:3; Rev 5:11, 20:11-15).

Verses that make it sound like many more are lost than saved (Matt 7:14, 22:14) are meant to be understood in a temporal sense, describing condition of Palestine in Jesus' time. To read these as indicating numbers would be like inferring numbers from parables of Ten Virgins (Matt 25) or Lost Sheep.

World is Growing Better
Binding of Satan (Rev 20:1-3) isn't sudden event, but a long, slow process from Christ's death until present. It means Satan can no longer bind the nations, so world can be Christianized.

Material Prosperity During the Millennium
There will be material prosperity during the Millennium, result of high moral and spiritual life. Temporal blessings are prophesied in Is 35:1; Ps 72; Is 65:20.

Christianity is to be controlling and transforming influence not only of moral life of some, but also entire social, economic, and cultural life of nations.

In Millennium, wolf and lamb will lie down together figuratively, meaning that things formerly antagonistic and hateful will work together. Desert will blossom literally, as economic and scientific conditions lead to development of natural resources and prosperous conditions, and figuratively, in moral improvement. Poverty and ignorance will be largely eliminated, health and education will be general rule, and wealth will be vastly more abundant and more widely distributed. Millennium will not involve a change in nature of Christianity, just a much wider extension.

Millennial Age Approaches by Imperceptible Degrees
The Millennium won't start suddenly or on a particular date. It's result of long, slow process.

We live in early dawn of Millennium.

Thousand Years a Symbolic Figure
The "thousand years" isn't an exact measure, but a symbolical number. It's probably not less than 1000 years, and probably much longer.

A Final Apostasy or Rebellion
Rev 20:4-6 are parenthetical and refer to intermediate state.

God may permit limited manifestation of evil just before end (Rev 19), to show people that Devil and followers really are as bad as they're said to be, and as deserving of punishment. Thus Devil is given degree of freedom to gain some followers and make last attempt to destroy Kingdom.

Final "war" (Rev 19:11-21) is the last phase of the spiritual war raging since Eden. No saints die. War against saints (Rev 20:7-10) is of same nature, but shorter

Fire coming out of heaven (Rev 20:9) refers to Christ's final coming at close of Millennium.

Warfield didn't believe in resurgence of evil at end. He understood Rev 20:1-10 to refer to intermediate state, and "thousand years" to refer to Paradise.

Principles of Interpretation
To literalize prophesies of second coming is to make same mistake Jews made in literalizing Messianic prophecies (seeking an earthly kingdom and political ruler).

That literalistic interpretation can't be right can be proved simply by extinction of nations referred to in Rev 18.

Paul spiritualized entire OT economy in Gal 3:29. Peter spiritualized OT and buried Jewish eschatology in 1 Pet 2:5.

Nature and Purpose of Prophecy
Primary purpose of prophecy is to inspire faith in those who see its fulfillment; secondary purpose is to inform of future. Its purpose is to accredit a message/messenger (John 14:29; 13:19).

Christ's advent, character, ministry, sufferings, death, and glorification are predicted in OT in such a way that no one prior to fulfillment could read prophecies clearly. In same way, we can't read end times prophecies clearly.

Tribulation
Bible never uses word "tribulation" to refer to period at end of age. It always refers to 1) suffering of Christians in this age (most common), 2) suffering inflicted on rejectors of Christ, 3) suffering prophesied for Jews in past history.

"Great tribulation" refers to entire Church Age.

Daniel's 70 weeks prophecy to be fulfilled during Christ's public ministry, including abolition of Old Covenant, then breakup of Jewish economy with destruction of temple and Jerusalem in 70 AD.

Luke 23:28-30, Matt 24:1-34, Luke 21:20-36 refer to destruction of Jerusalem. He's speaking to that generation (Matt 24:34; Luke 21:32). Jesus uses word "generation" to describe His contemporaries.

Jesus said greatest tribulation of all time was to occur at siege of Jerusalem. He wouldn't have said, "no, nor ever shall be" (Matt 24:21) if He was talking about end of age.

Matt 24:20 refers to winter and sabbath, indicating a local, not worldwide, event.

Matt 24:14 uses language similar to description of Pentecost (Acts 2:5, 16:20, Rom 1:8 ,16:26, 1:23), so needn't refer to end of world.

"End" in Matt 24:14 refers to end of OT economy.

"Abomination of desolation" (Matt 24:15-16) refers to Roman invasion of Palestine (foreign, pagan army on sacred soil); see Luke 21:20-21.

There were many false prophets and false Christs during siege of Jerusalem.

During siege, there was famine, and inflated prices of wheat and barley.

Eagles in Matt 28:24 refer to Roman symbol carried by army. Christians took the invasion as the appointed sign and fled to Pella.

Gospels written before Jerusalem's destruction (Matthew, Mark, Luke) contain prophecies of Great Tribulation; Gospel of John was written after destruction, and doesn't mention Tribulation.

Paul's references to some falling away (1 Tim 4:1) and grievous times (2 Tim 3:1) applied primarily to his day, seen from his advice to Timothy (1 Tim 4:6; 2 Tim 3:5).

Antichrist
In verses that mention Antichrist (1 John 2:18, 2:22, 4:3; 2 John 7), word is applied to many persons existing in 1st century. Mark of an antichrist is denial of Christ's deity. 1 John 4:6 shows that spirit of antichrist isn't necessarily a person.

No reference in Daniel, Ezekiel, Paul, or Revelation is connected with verses in John's epistles that mention antichrist; connection is only inferred. View of Amil and some Postmil that Antichrist will be political or religious leader shortly before Christ's coming is also built on inference.

Man of Sin was a Roman emperor, or line of emperors at that time. Nero persecuted; Vespasian was called miracle-worker; Titus put his idolatrous insignia in Holy of Holies. 2 Thess 2:4 says Man of Sin opposes all that is called God or worshipped, so he can't be a religious figure. That he sits in the temple means that this must have been fulfilled before temple's fall in 70 AD. Destruction of "lawless one" in 2 Thess 2:8 refers to Christ's coming in judgment on Roman emperors; language is similar to God's judgment in Is 19:1; Micah 1:3.

Apostasy of 2 Thess 2:3 was Jewish apostasy that climaxed at destruction of Jerusalem.

Coming of Christ
OT and NT refer to the coming of God or Christ for various things, including coming of Christ at death.

Matt 24:29-30 means Son of man (not sign) is in heaven; it refers to Pentecost, a visible sign of Christ's being in heaven. Mark 14:61-62 has a similar declaration; this event was to occur within lifetime of that Sanhedrin, so refers to Christ's coming at Jerusalem's destruction. Coming with clouds is an OT expression for coming in judgment (Is 19:1-4; Ps 104:3; Is 13:9-10; Is 34:4-5; Micah 1:3-5). Darkening of sun, etc. means sun of Judaism has been darkened; as the moon it no longer reflects the Light of God; bright stars, as were the prophets, no longer shine in Israel.

In Matt 24:31, "angels" is better translated "messengers," meaning ministers sent to preach Gospel and gather elect from entire earth.

Matt 26:18 speaks of coming within disciples' lifetime, so refers to His coming to them after His resurrection.

NT never speaks of Christ's return as "second coming"; He comes in various ways and at all times.

NT teaches Christ's return is absolutely certain, not imminent.

Date-Setting
When Christ said He comes quickly (Rev 22:20) He didn't mean coming soon; He referred to 1) sudden coming, without warning, or 2) coming for His people at their death.

"The Last Days"; "The Latter Days"
NT refers to entire Christian era as "end of the times" (1 Pet 1:20), "last days" (Acts 2:17; 2 Tim 3:1; James 5:3; 2 Pet 3:3), "last time" (Jude 18), "last hour" (1 John 2:18). These close "this world" or "this age." There may be a very last of the last "last day" (John 6:40, 11:24) or "last time" (1 Pet 1:5).

Amillennialism
Dominant Reformed view. Most if not all Reformers were amil, following Augustine. Augustine's teachings had elements of postmil and amil, so he's claimed by both views.

View has been most fully developed by Abraham Kuyper, Herman Bavinck, other Dutch. On European continent it's standard Reformed and Lutheran theology. Major American theologians of later 19th and early 20th century were postmil.

Amil proponents have different and sometimes conflicting views. Some say Millennium means part or all of church age. Others say it's intermediate state.

By not having a Christianized world, amil leaves many prophecies unexplained. These prophecies must be fulfilled before Christ's return.

Premillennialism
Main difference between Historic Premillennialism and Dispensationalism: Historic Premil says Church goes through Tribulation before Rapture; Dispensationalism says Rapture occurs before Tribulation, and Christ may come any time without warning signs.

Historic Premil says there will be recognizable signs before Christ's coming, including Antichrist and Tribulation. Dispensationalism says all prophecies of events prior to Christ's coming have been fulfilled.

No great creeds state premil doctrine; all imply postmil or amil.

[Bob O'Bannon · Rating 4 out of 5]

My first exposure to Loraine Boettner (1901-1990) was many years ago when I read his book, "The Reformed Doctrine of Predestination," which was a watershed event for me, because it was the first time I had considered the doctrines of Calvinism. The book was immensely convincing because of Boettner’s persuasive reasoning and abundant use of Scriptural support. Recently I have come across this other Boettner work, this one on the subject of eschatology, or the doctrine of last things.

Boettner did receive a degree from Princeton Theological Seminary, but he did not serve as a pastor or seminary professor. Perhaps some would find this to be a strike against him, but he is a formidable theologian, and his clear-thinking and fluid writing style make it a joy to read his work.

"The Millennium" was originally released in 1957, at a time when dispensationalism was much more popular and ubiquitous than it is today, so Boettner spends the majority of the book (272 of 410 pages) simply offering a withering critique of its major tenets. Boettner was a postmillennialist, and he certainly offers a strong defense for that view in this book, but his chief concern seems to be to dismantle the dispensational system. This involves extensive arguments against the ideas of a secret rapture; the imminent return of Christ; a final rebellion/apostasy; the habit of persistently setting dates for the expected Second Coming; and the idea that God has two separate plans for the Jews and for the church.

Boettner is gracious in acknowledging the sincerity of his dispensational brethren, and admits that many Christians live faithful lives without holding to any definite view on this subject, but he also quotes strong words about the influence of the Scofield Bible (an early study Bible with textual notes advancing the dispensational perspective): “For as good as the intentions of the author were, and good as the faith and zeal of his followers are, this book must be pronounced . . . (as) one of the most dangerous books on the market.” (p.372).

If you’re not sure what dispensationalism is, read Part 3 of this book and you will gain considerable understanding. If you have been steeped in dispensationalism over the years, this book could be a challenging read.

While Boettner does offer a much more mild critique of amillennialism in the middle of the book, he spends the first 100 pages advancing the postmillennial view, but again, often only in contrast with the dispensational view. But it’s the optimism of the postmil view that Boettner stresses, and that is refreshing to consider: “What a tremendous difference there would be in this world if the rank and file of the people were Christians, and if Christian standards were the generally accepted rule in our social, economic, educational and political life! . . . The Millennium is, in fact, simply the full development of the kingdom of grace as it comes to fruition in this world. This kingdom begins very small, but it grows and eventually it dominates the whole earth.” (p.55).

[ThePrill · Rating 4 out of 5]

Loraine Boettner is an unapologetic postmillennial theologian. This comes out beautifully in his section on Post-Millennialism. He is thorough, with Scripture proofs to spare, and passionate, with a clear drive for his readers to adopt his hermeneutic of eschatology. This book was, however, very difficult to get through. Rather than present a comparison between all the mainline views of eschatology, each section readily addresses the same points but reiterated to fit the view being expressed. It means that the reader must read the same points three times, as Boettner is trying to disprove the other views. He does not cover Amillennialism as thoroughly as he might have, considering that it is still a major eschatological view. He almost brushes it aside, as though all amillennialists were simply postmillennialists in the making. He is quite brutal on the view of Dispensationalism, and devotes a weighty chunk of his book to scoffing at each of the perceived views that dispensationalists hold. I do not recommend this book if one is looking for a bit of light reading, and perhaps not even for the person who is trying to discern where their eschatological hermeneutic might land, as Boettner clearly has a bias. I did thoroughly enjoy how information-heavy this volume is, and I learned some things about each view that I had not encountered before, so I can indeed recommend it on those grounds.

[Erik · Rating 4 out of 5]

This book is a great, thorough review of the 3 eschatological views. It’s also a terrific critique of dispensationalism and dispensational premillennialism. The writing style makes it tough to read at times, not because of clarity though. The writer likes to use long quotes from Scripture and other authors in line with the text which makes the reading a little disjointed in places. Overall, it’s worth the read and serves as a great reference with a great bibliography.

[Josiah Richardson · Rating 4 out of 5]

Boettner addresses the three major eschatological views. Premillennialism (wrong), Amillennialism (okay), and postmillennialism (the correct view). Boettner allows for historical Premillennialism to slide by and actually calls it preferable to both dispensational Premillennialism and Amillennialism. The chapters were short and approachable in a chunk sized reading. Helpful.

[Drake Barnhill · Rating 4 out of 5]

Helpful resource for: (1) a Postmillennialist's responses to direct quotes of Amillennialists and Premillennialists, and (2) direct quotes of differing perspectives. His bibliography is helpful as well for further research into eschatology.

[Daniel · Rating 4 out of 5]

Enjoyable, a little dated on the dispensationalist perspective and focused in on it. Good read nonetheless from a Postmillennial perspective

[Todd Wilhelm · Rating 5 out of 5]

This book presents an excellent defense of the Postmillennial viewpoint. I wish every Christian would read it and give it the serious contemplation it deserves.

"In so far as the first century Christians looked for the Return of Christ in their generation they were merely reading their wishes into theology. Their vision of God's redemptive purpose was much too limited. Time has now extended nineteen centuries beyond their horizon, and has shown that God was working out a redemptive plan that was far larger and grander than anything that they ever dreamed of. It may yet be shown that He is also working out a far larger and grander redemptive plan than present day Premillennialists realize. Invariably His plans have been larger than ours. Dr. Augustus H. Strong has said:

"We discern a striking parallel between the predictions of Christ's first, and the predictions of His second advent. In both cases the event was more distant and more grand than those imagined to whom the prophecies first came...The fact that every age since Christ ascended had its Chiliasts and Second Adventists should turn our thoughts away from curious and fruitless prying into the time of Christ's return, and set us at immediate and constant endeavor to be ready, at whatever hour He may appear" (Systematic Theology, p. 1007)

And Dr. Pieters has the following to say concerning a similar problem of those who attempt to trace the details of Church History through the book of Revelation, assigning dates, wars, empires, military leaders, etc., to this or that vision:

"All such schemes rest on the assumption that the book of Church History is well-nigh closed. Almost of necessity every writer who attempts to draw up such a scheme places himself at the very end, in the period of Laodicea... A man must rank his own age well on toward the end, otherwise he cannot attempt to make such a division. Yet how do we know that we are near the end? It is easy to point to many things that seem to be 'signs of the times' and to predict an early return of Christ, but believers have done the same thing in every age since the accession, and usually with quite good reason as can be assigned today. They were wrong - how can we be sure we are right? If the world stands for another thousand years, or two, or three, will not our divisions into periods look foolish? ... We can not know, and where we do not know, let us be silent" (Studies In The Revelation of St. John, p. 100).

The final refutation of early Premilleniallism was given by the great theologian of the West, Augustine (died 430, A.D.), and so thoroughly did he do his work that it did not again gain a prominent position until a thousand years later, following the Protestant Reformation.

Since we cannot know the time of Christ's coming we are to be always ready and always watchful. If men knew that the time of HIs coming was far off, they would tend to become careless and indifferent about moral and spiritual values. On the other hand, if they knew that the time was very near they would become frenzied and excited and neglect their assigned work. God prefers that we do not know the time of the end, either the date of our own death or the end of the world, that our service may be natural, spontaneous, and orderly."

pages 328-329

[Scott Cox · Rating 5 out of 5]

Many Presbyterian theologians have held to the Postmillennial position, including such great men as Dr. W. G. T. Shedd, Dr. Robert L. Dabney, Dr. Augustus Strong, Dr. Charles Hodge, Dr. Robert Dabney, Dr. B.B. Warfield and Dr. John Murray to name just a few. Obviously Postmillennialism was the predominant viewpoint up to the early part of the 20th century when Premillennialism and Amillennialism became dominant in America and Dutch circles respectively. In true historic Presbyterian tradition, Dr. Loraine Boettner presents a 20th century defense for the Postmillennial viewpoint. This is an excellent work defending that viewpoint, one which I have come to love and embrace over the many years. Highly recommended!

[Felipe Sabino · Rating 4 out of 5]

Muito bom!