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An Eschatology of Victory
An exposition of Matthew 24 and Revelation 20 with a discussion of the history of the Reformed position on eschatology.
268 pages, Paperback
Published January 1, 1971
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October 30, 2009
This book was referenced in another book that I read several years ago, and it’s been on my list to read ever since. One of my sisters gave it to me for Christmas last year, so I was excited to finally get to read it! While I do take issue with some aspects of Kik’s interpretation, on a whole I found the book thought-provoking and inspiring. The book is split into two sections, with the first containing an overview of Matthew 24 and Revelation 20, and the second containing a more in depth study of these two chapters. This did result in some amount of repetition, which seemed a bit peculiar. Kik definitely makes some key points that all Christians would do well to consider. Many unconsciously hold to a premillenial view of eschatology and mistakenly think that that’s the way things will be just because they’ve never taken the time to study the Scriptures or explore these teachings for themselves. We have been trained to think of certain biblical passages in a futuristic way, rather than understanding them in their proper historical context. This, in turn, leads to all sorts of false claims and teachings that can have the effect of sabotaging the efforts of Christians who are seeking to advance God’s kingdom in every sphere of life. I highly recommend the intentional study of eschatology for all Christians because one’s views on this matter – whether conscious or unconscious – greatly affect many areas of life.
June 14, 2012
I read this book in seminary (probably back in 2004). It was very helpful for my understanding of both the Olivet Discourse and of Revelation 20. Kik unfolds the OT imagery that stands both Mt 24 and Rev 20 masterfully. He's a Preterist (orthodox, of course) when it comes to vv 3-35 of Mt 24. He notes that the far demonstrative pronoun ("that") in vs 36 indicates that Jesus is shifting his focus from "this generation" to the very end. As to the second half of the book, I think he is something of an Amillennialist when it comes to his interpretation of Rev 20. His understanding of the imagery of that chapter is magnificent and highly persuasive. In both cases, his work is illuminating and helpful. This book comes highly recommended. Don't settle your eschatological convictions until you've grappled with Kik.
February 12, 2024
Some really helpful reflections on the Olivet discourse, and much of Kik’s exposition of Revelation 20 was good. But there were too many equivocations early on in the book, and Kik is prone to pounce on false dichotomies to prove his point. Additionally, the rhetoric was way overblown and came off as a lot of bluster. In general, this book helpfully shows the attractiveness and ultimately the inadequacy of postmillennialism. (I also really did not enjoy the format. It was a small collection of lectures + a small book expositing the Olivet discourse + a small book expositing Revelation 20, all simply smushed together with no editorial ironing out.)
April 9, 2018
I first read this book in 2001. Truth be told, I am more impressed with it the second time around. It is a funny book in some respects, as it almost reads like three shorter books combined into one (indeed the size of the font in the three sections varies for some reason).
The first part gives an overview of support for postmillennialism in Reformed history and a summary defence of the position. It is useful enough as far as it goes, but it is a bit partisan as it does not say enough about the amillennialism in various strands of Reformed thought. The Second Helvetic Confession, for example, seems to favour amillennialism. Also, I am not entirely sure about labelling Geerhardus Vos as an amillennialist. Judging by his Reformed Dogmatics, Vos appeared to be either a moderate postmillennialist or an optimistic amillennialist. That point, however, only proves the difficulty of defining our terms.
The second and third sections constitute exegetical studies of Matthew 24 and Revelation 20 respectively. Dr Kik argues for a partial preterist understanding of verses 1-34 of Matthew 24. In dealing with passages that appear to be referring to the end of the world rather than to the fall of Jerusalem in 70 AD, the author demonstrates from the Old Testament that it was common for the biblical authors to use exaggerated language when predicting such catastrophes. I think the author is on the money with this one, though that does not commit someone to adopt a partial preterist view of Revelation. He also offers a fairly sober exegesis of Revelation 20 and recognises 'Satan's little season' as a time of great distress before the end of the world. In doing so, he nullifies the contention that evangelical postmillennialism is utopian.
Whatever your view of eschatology, J. M. Kik's book makes for a profitable and edifying read. The author is careful to avoid being unnecessarily polemical and interacts ably and charitably with other viewpoints to his own.
The first part gives an overview of support for postmillennialism in Reformed history and a summary defence of the position. It is useful enough as far as it goes, but it is a bit partisan as it does not say enough about the amillennialism in various strands of Reformed thought. The Second Helvetic Confession, for example, seems to favour amillennialism. Also, I am not entirely sure about labelling Geerhardus Vos as an amillennialist. Judging by his Reformed Dogmatics, Vos appeared to be either a moderate postmillennialist or an optimistic amillennialist. That point, however, only proves the difficulty of defining our terms.
The second and third sections constitute exegetical studies of Matthew 24 and Revelation 20 respectively. Dr Kik argues for a partial preterist understanding of verses 1-34 of Matthew 24. In dealing with passages that appear to be referring to the end of the world rather than to the fall of Jerusalem in 70 AD, the author demonstrates from the Old Testament that it was common for the biblical authors to use exaggerated language when predicting such catastrophes. I think the author is on the money with this one, though that does not commit someone to adopt a partial preterist view of Revelation. He also offers a fairly sober exegesis of Revelation 20 and recognises 'Satan's little season' as a time of great distress before the end of the world. In doing so, he nullifies the contention that evangelical postmillennialism is utopian.
Whatever your view of eschatology, J. M. Kik's book makes for a profitable and edifying read. The author is careful to avoid being unnecessarily polemical and interacts ably and charitably with other viewpoints to his own.
December 23, 2017
One of the best eschatology books I've read. It covers Matthew 24 and Revelation 20. It's quite biblically sound as far as I can tell (being a layman, not a theologian). Kik makes a very compelling case for postmillennialism, though I still question some aspects, such as the Christianizing of the world, and material peace and prosperity prior to Christ's 2nd Coming. The book is well-written; it's easy to understand and follow. But it's repetitive because it starts with a short exposition and then goes into longer expositions, covering the same ground in more detail.
Kik is a postmillennial Presbyterian. He touches on the amillennial position in a few places, which he takes from Geerhardus Vos and Louis Berkhof, among others.
I'm not sure about his interpretations of the identities of the 1st and 2nd Beasts of Revelation, and of the False Prophet. I'm also not sure about his assertion that the new heaven and earth are not a physical new creation or renovation of this creation after Judgment Day, but that "new heaven and earth" refers to the same spiritual state as the Millennium does (time between Christ's 1st and 2nd comings). Why would bodies be translated straight to heaven (as with Enoch and Elijah) or resurrected at the end, if there will be no physical reality after Judgement Day?
I read this because it was recommended by The Meaning of the Millennium: Four Views.
Notes
Section 1: Historic Reformed Eschatology
History of the Reformed Position
Postmil was historic position of Princeton. Hodges, Warfield, Archibald and Joseph Alexander were postmil. Dabney, Jonathan Edwards, A.H. Strong, Albert Barnes, Loraine Boettner, Reformed theologians in Netherlands in 16th and 17th centuries, including Witsius and Brakel, were postmil. Savoy Confession is postmil. Westminster Standards have postmil indications (WCF 5.7, 7.6, 8.8; LC 54, 191).
Amil was introduced to Reformed circles by Geerhardus Vos.
All Nations Blessed
Rev 20 can't refer to consummate Kingdom because it begins and ends in time, before last judgment.
Millennium is gospel dispensation, Messianic kingdom, new heaven and earth, that began at Christ's ascension or Pentecost, and continues until Christ's 2nd coming.
OT and NT prophecy deal primarily with Messianic Kingdom, not consummate Kingdom.
Is 65:25 signifies defeat of serpent in time and history. V 20 speaks of time on earth when there will be no more premature death; doesn't refer to heaven.
Is 2:2-4 can't refer to heaven. There are no weapons in heaven, and nations won't need to say, "let us go up to heaven."
Is 11 can't refer to heaven, because otherwise prophecy would say heaven will be filled with knowledge of God, which doesn't make sense (it already is).
Jewish nation will be converted after Gentile world is converted (Rom 11).
Section 2: Matthew 24
The Time Text (24:34)
"Generation" in Matt always means people living at same time; the generation then living. Nowhere does Scripture use "generation" to mean race or nation. This means Mt 24 is fulfilled in destruction of Jerusalem in 70 AD. Support for this interpretation: Matt 23:32-36, 16:28, Luke 23:28-30.
Mt 16:28 means those standing near Jesus wouldn't die until Christ's ascension. Mt 26:64 also shows Jesus didn't mean His 2nd coming.
The Transition Text (24:36)
Matt 24:4-34 (1st section) depicts of destruction of Jerusalem in 70 AD. Matt 24:36 - 25:46 (2nd section) is Jesus's description of 2nd coming and events preceding it.
"That day and hour" refers to final judgement (Matt 11:22; John 5:28-29; 1 Thessalonians 5:2; 2 Thessalonians 1:10; 2 Timothy 1:12, 18; 4:8; Jude 6).
Jesus is clear and specific in 1st section (about 70 AD), but indefinite in 2nd section about his 2nd coming and events preceding it.
In 2nd section, Jesus talks about how life will be going on as usual; that 2nd coming will come without warning, and that there will be a delay.
That 1st section deals with 70 AD is shown by mentions of Judea and Sabbath (v 15-21).
"Prophetic perspective" (view that Jesus blends destruction of Jerusalem and end of world) can't be right because in v 34 Jesus limits perspective of 1st section to his generation.
The Approximate and Real Sign of the End (24:14-16)
Sign of gospel being preached to all nations was to be fulfilled before 70 AD, not only before end of world. Matt 24:14 is part of Jesus's answer about destruction of temple.
All nations of that day heard gospel, shown by Acts and epistles, especially Acts 2, 8; Romans 1:8; Colossians 1:6, 23.
Luke 21:20, 21 shows "abomination of desolation" in Matt 24:15 refers to Roman armies.
Roman ensigns (eagles and images of emperor) were abomination to Jews.
Daniel 9:24: 7 weeks are 490 years. In this period were to occur reconciliation for iniquity, establishment of righteousness, sealing up vision and prophecy, anointing of Most Holy. Christ fulfilled these: reconciliation for iniquity (Acts 3:18, 19, 26), righteousness established (Romans 1:17; 10:4; 8:4, Philippians 3:9), sealing up vision and prophecy (Luke 2:30), Most Holy anointed (Acts 10:38).
Daniel 9:25: 49 years (7 weeks) to rebuild Jerusalem.
Daniel 9:26: 483 years (7 + 62 weeks) brings us to Christ. During last 7 years (1 week) Messiah was to be cut off, representing Christ.
"And shall have nothing" refers to Christ's rejection of Jerusalem (Matt 23) or to Christ being rejected by God and man at his death. Destruction by people of the prince refers to Romans led by Titus. Destruction by a flood refers to destruction of Jerusalem being total.
Daniel 9:27: "firm covenant" is New Covenant (Matt 26:28). Christ caused sacrifice to cease by fulfilling sacrificial system (Hebrews 7:27).
Passage doesn't say city would be destroyed within the last 7 years (by 33 AD), only that destruction would be determined by then, which it was when Jews rejected and killed Jesus.
Weeks are continuous. If 70th week was postponed until our future, we'd still be in our sins.
Great Tribulation (24:17-22)
Matt 24:7-22 (Great Tribulation) refers to 70 AD. Prophecies match 70 AD.
Matt 24:21 is connected to preceding verses, and refers to same event (70 AD). If this referred to end of world, there would be no need to say "nor shall ever be."
Jesus was speaking about a tribulation to be experienced only by Jewish nation, and they haven't experienced a tribulation worse than 70 AD, even counting Holocaust. In 70 AD there was not only physical suffering, but also brutal immorality and anguish of feeling forsaken by God.
No Personal Coming During the Siege (24:23-28)
V 22 refers to shortening of siege that prevented war from affecting Christians in Palestine.
False christs and prophets of Matt 24:24 are those that appeared during siege of Jerusalem in 70 AD. They're different from false christs of v 5.
Matt 24:27 is 1st time Matt 24 mentions 2nd coming.
Matt 24:28: Eagles in Palestine ate offal from slaughter. Old Testament uses eagle to describe a foreign nation coming upon Israel as punishment for sin (Deuteronomy 28:49, Hos 8:1; Hab 1:8).
Mt 24:29 takes place immediately after v 4-28, so must take place immediately after 70 AD. It refers to end of Judaism. Same language used in Is 13:10; 34:4, 5; Ezek 32:7,8; Rev 6:12-17. Last passage can't be literal because if 6th seal ended sun, moon, stars, that would end earth and history, leaving no time for 7th seal, 7 trumpets, 7 vials. Passage must refer to a great judgment before 2nd coming.
Signs in the Sun, Moon, and Stars (24:29-31)
Matt 24:29-31: sun of Judaism has been darkened; no longer shines for God. As moon, it no longer reflects God's light. Stars, as heroes of Hebrews 11, no longer shine in Israel.
Old Testament uses apocalyptic language to describe national disasters (Isaiah 13; 34:4, 5, Ezek 32:7, 8; Joel 2:28-32 - quoted in Acts 2:16-21).
V 29 "powers of Heaven shall be shaken" refers to Satan's power being shaken in apostolic age (Luke 10:18; John 12:31.
Appearance of the Sign (24:30)
Matt 24:30 doesn't say "a sign in heaven" but "the sign of the Son of man in heaven," meaning it's the Son of man who's in heaven, not that sign is in heaven. Verse also doesn't say Christ would appear, but that his sign would.
V 30 doesn't refer to 2nd coming; it's reference to Dan 7:13, which doesn't refer to 2nd coming, but to Christ's ascension (coming in His kingdom) (Acts 1:9: Rev 4, 5).
Disciples asked for a sign of the passing away of the age, and destruction of Jerusalem signified end of age of Judaism.
Tribes mourning refers to 12 tribes of Israel mourning (whether in repentance or in grief at destruction of Jerusalem). Zechariah 12:10; John 19:37. Rev 1:7 expands on this to say Jews would experience future afflictions throughout history. Rev 1:7 is probably connected to Dan 7:13, 14, referring to judgment against 4th beast, Roman Empire.
Coming in clouds refers to coming in terms of events of his providence in judgement against his enemies and in deliverance of his people (Is 19:1; Ps 97:2; 18:10; Nah 1:3).
This verse doesn't indicate Christ's coming up on Earth. Other verses use similar language and don't refer to visible coming of Christ (Isaiah 19:1; Psalm 97:2, 3; 104:3). This interpretation backed up by Matt 16:28; 26:64.
Verse means after crucifixion and resurrection, Christ would ascend to God's right hand (Daniel 7:13, 14).
The Year of Jubilee (24:31)
Matt 24:31 trumpet refers to trumpet proclamation of Jubilee, proclaiming liberty. This is symbol of freedom from bondage to sin (Isaiah 61:1-3, Luke 4:17-21).
Trumpet in Is 27:13 is figurative, not literal.
Angels ("aggelos") refers to ministers, preachers, as in Matt 11:10; Luke 7:24, 27; 9:52; Mark 1:2; James 2:25.
"From the four winds, from one end of heaven to the other" means after end of Jewish age in 70 AD, elect would be gathered from all nations. Same language used in Deuteronomy 30:4; Isaiah 45:22; Psalm 22:27; Luke 13:29.
The Parable of the Fig Tree (24:32-33)
"If all the events predicted in Chapter 24:4-28 occurred and verses 29-31 were fulfilled literally, then the second coming would already be past. There would be no necessity of informing anyone that the Lord's coming was at the doors."
That Day and Hour (24:36)
"The day," "the great day," "that day," "that hour" refer to final judgment day (Mt 7:22; 11:22, 24; 12:26).
In Bible, "last days" began with Christ's 1st coming and continue to 2nd coming (Heb 1:1, 2; Acts 2:16, 17; 1 John 2:18; 1 Pet 1:20).
1st section speaks of "those days" and 2nd speaks of "that day," indicating that sections speak of different events in history. 1st section is specific; 2nd is general. 1st speaks of abnormal times; 2nd of normal. 1st gives specific signs; 2nd doesn't. 1st limits judgment to Palestine; 2nd embraces all nations. 1st gives time for Christians to flee; 2nd doesn't.
Mt 2:40 ("one will be taken, the other left") is same event as 1 Thess 4:17 ("caught up together with them in the clouds").
There will be no signs to precede 2nd coming (Mt 24:42-44, 50; Mt 25:13).
The Last Judgment (25:31-46)
There is not one NT passage which tells a personal reign of Christ on a temporal throne in material Jerusalem.
Section 3: Revelation 20
The First Resurrection (20:5)
Rev 20:5 explains that v 4 is 1st resurrection. Resurrection means rising to life from death, so can't mean intermediate state (soul leaving body isn't resurrection).
1st death is death of soul; spiritual death (Gen 2:17; Eph 2:1, 5, 6; 1 Tim 5:6; Mt 8:22). This means 1st resurrection is of soul; spiritual (Eph 2:5, 6; 1:19, 20; Col 2:12, 13; 1 John 3:14; John 5:24, 25).
2nd resurrection is resurrection of body at 2nd coming (1 Cor 15:23; Acts 24:15; John 5:21-29).
The Two Resurrections (John 5:19-29)
John 5:24-25 refer to 1st resurrection (soul); v 28-29 refer to 2nd (body).
Those who have 1st resurrection are "blessed and holy," not "under the power of the second death," and "priests of God," which aren't necessarily connected with bodily resurrection.
The Angel with the Chain (20:1)
Binding of Satan began at 1st coming and is being fulfilled (Mt 12:28, 29; John 12:31). When Christ came Satan could no longer completely deceive non-Israelite nations. Binding of angels limits, but doesn't stop, their activity (Jude 6).
Angel is probably Christ (Rev 1:18; Gen 3:15; 1 John 3:8).
Chain is Gospel (John 12:31).
Bound a Thousand Years (20:2b, 3)
All that Rev 20 tells of millennium is: nations will not be deceived; saints sit on thrones in judgment; saints live and reign with Christ; this is 1st resurrection.
Millennial blessings are spiritual, not material. Kingdom has been established; Holy Spirit has been poured out; salvation is available to all that call on His Name; Gentiles are included in covenant blessings.
I Saw Thrones (20:4a)
Rev 20:4a: thrones refer to spiritual rule of the saint within his heart; over world by spiritual means; over church.
Thrones, camp, city all refer to church on earth.
Saints reign on earth (Rev 5:10). Can't be in heaven, because Rev 20:8, 9 tell of nations being deceived and besieging saints. They reign with Christ in spiritual sense, as Enoch walked with God in spiritual sense.
Saints reign during thousand years, while Satan is bound (Rev 20:3-9). This is same time saints refuse to worship Beast, before 2nd coming (v 4-6).
Every saint of new dispensation reigns, not only martyrs or those who live at time of Beast.
The Regeneration (Mt 19:28)
For regenerated Christian, during his life 1st heaven and earth are passed away, and he lives in new heaven and earth. 2 Cor 5:17 speaks of all things becoming new to regenerated Christian who lives on earth (compare to Rev 21:4-5).
The Judging of the Saints (20:4b)
Rev 20:4b: saints judging refers to their spiritual reign during new dispensation (Judges; 1 Cor 6:2, 3; John 12:31; Ps 72:2; Mt 19:28). Bible never says saints will judge on Judgment Day.
The Reign of Martyrs (20:4c)
Rev 20:4c: 1st Beast of Rev 13 is pagan Rome. 2nd Beast is Roman Catholic Church. Image of 1st Beast is Holy Roman Empire, which sought to bring back Roman Empire. Roman Catholic Church used Holy Roman Empire to persecute true Christians.
Mark of Beast implies likeness in spirit and character.
Word here translated "souls" is "psuchai," and in NT frequently means "life" (Mt 2:20; Lk 12:22; Acts 20:10; John 10:11, 15, 17; 12:25; 13:37, 38; 15:13; 1 John 3:16; Rev 8:9; 12:11). Here means they were enthroned in life.
Verses could be paraphrased, "I beheld the saints seated upon thrones, ruling over the flesh, the world, and the devil; yea, I beheld the victorious lives of those who had been beheaded and also those who suffered because they refused to worship the beast. All saints live and reign with Christ a thousand years."
That saints reigned for a thousand years means the Body of Christ, Church, reigns throughout this period. Same sense as we say Romans ruled world for centuries, referring to Roman Empire.
Even though Christians are persecuted and martyred, they triumph and reign over sin, temptation, beasts, demons.
The Dead and the Living (20:5-6)
Rev 2:5: "lived not again": Greek doesn't say "again." Verse means unregenerate remain spiritually dead to end of thousand years.
Rev 2:6: 2nd death is hell.
Satan Is Loosed! (20:7-8)
Rev 20:7, 8: Satan's loosing occurs just before 2nd coming, after long peace and prosperity. Satan will be loosed for a short time (compared to time of millennium), and will deceive many nations and persecute church.
Blessings of millennium are primarily spiritual, but will have temporal byproducts, including ceasing of natural disasters, plenty of food (Ps 67:6; Is 30:23; 65:21-23; Ezek 34:23-31).
Before loosing of Satan, all nations will become predominantly Christian (Gen 12:3; Rom 4:13; Ps 22:27, 28).
Spirit will be withdrawn from great majority of people, causing great apostasy.
Gog and Magog represent future enemies of Church, whose names are yet unknown. These are spiritualized, as are Sodom and Egypt in Rev 11:8. Battle is spiritual (between true gospel and false). Peace and prosperity of millennium will incline people to carelessness and eventually, at end of millennium, to open rebellion.
The Siege of the Beloved City (20:9)
Rev 20:9: "But the day is coming just previous to the second coming of the Lord when there will be a world-wide apostasy … the number of hostile enemies will be as the sand of the sea. Only a remnant will remain faithful … it will be a world-wide conflict … it is not to be a military clash … there will undoubtedly be persecution. The enemy may use physical violence. But the main weapons will be in the realm of the spirit. The false doctrines of Satan will enter into the life of the church."
Jerusalem here is spiritualized, as in Galatians 4:26; Hebrews 12:22.
Holy City of Rev 11, 20-22 are all the same: Church on earth, not heaven.
Rev 21:2 shows Jerusalem is Church before consummation, because she is still bride awaiting husband.
Rev 21 and 22 picture Church on earth. It isn't in heaven; it comes down from heaven. It isn't consummate kingdom, because it's on earth to heal nations, and gates are open to those outside. In heaven there won't be nations, and they won't require healing.
New Jerusalem can't be in heaven, because it has walls for protection, which won't be necessary in heaven. There are still separate nations, tears, and wounds, and gates are still open for more to enter, showing this can't be heaven.
Fire from heaven symbolizes final outpouring of God's wrath to destroy his enemies.
The Doom of the Devil (20:10)
Rev 12 describes Jewish nation persecuting Church. Rev 13 describes Roman Empire (same as 4th beast of Daniel 7 and 6th head of beast with 7 heads).
1st Beast (pagan Rome) was defeated by 313 AD. False Prophet (papacy) was defeated at Reformation.
The Great White Throne (20:11)
Physical earth and heaven will be destroyed (Rev 20:11b; Ps 102:25-26; Isaiah 51:6; 54:10; Matt 24:35; Luke 21:33; Mark 13:31). New heaven and earth are spiritual (Isaiah 65:17).
Rev 21:1: doesn't mean a physical earth and heaven, just as Rev 21:2 doesn't mean a physical city (description is clearly not literal).
Kik is a postmillennial Presbyterian. He touches on the amillennial position in a few places, which he takes from Geerhardus Vos and Louis Berkhof, among others.
I'm not sure about his interpretations of the identities of the 1st and 2nd Beasts of Revelation, and of the False Prophet. I'm also not sure about his assertion that the new heaven and earth are not a physical new creation or renovation of this creation after Judgment Day, but that "new heaven and earth" refers to the same spiritual state as the Millennium does (time between Christ's 1st and 2nd comings). Why would bodies be translated straight to heaven (as with Enoch and Elijah) or resurrected at the end, if there will be no physical reality after Judgement Day?
I read this because it was recommended by The Meaning of the Millennium: Four Views.
Notes
Section 1: Historic Reformed Eschatology
History of the Reformed Position
Postmil was historic position of Princeton. Hodges, Warfield, Archibald and Joseph Alexander were postmil. Dabney, Jonathan Edwards, A.H. Strong, Albert Barnes, Loraine Boettner, Reformed theologians in Netherlands in 16th and 17th centuries, including Witsius and Brakel, were postmil. Savoy Confession is postmil. Westminster Standards have postmil indications (WCF 5.7, 7.6, 8.8; LC 54, 191).
Amil was introduced to Reformed circles by Geerhardus Vos.
All Nations Blessed
Rev 20 can't refer to consummate Kingdom because it begins and ends in time, before last judgment.
Millennium is gospel dispensation, Messianic kingdom, new heaven and earth, that began at Christ's ascension or Pentecost, and continues until Christ's 2nd coming.
OT and NT prophecy deal primarily with Messianic Kingdom, not consummate Kingdom.
Is 65:25 signifies defeat of serpent in time and history. V 20 speaks of time on earth when there will be no more premature death; doesn't refer to heaven.
Is 2:2-4 can't refer to heaven. There are no weapons in heaven, and nations won't need to say, "let us go up to heaven."
Is 11 can't refer to heaven, because otherwise prophecy would say heaven will be filled with knowledge of God, which doesn't make sense (it already is).
Jewish nation will be converted after Gentile world is converted (Rom 11).
Section 2: Matthew 24
The Time Text (24:34)
"Generation" in Matt always means people living at same time; the generation then living. Nowhere does Scripture use "generation" to mean race or nation. This means Mt 24 is fulfilled in destruction of Jerusalem in 70 AD. Support for this interpretation: Matt 23:32-36, 16:28, Luke 23:28-30.
Mt 16:28 means those standing near Jesus wouldn't die until Christ's ascension. Mt 26:64 also shows Jesus didn't mean His 2nd coming.
The Transition Text (24:36)
Matt 24:4-34 (1st section) depicts of destruction of Jerusalem in 70 AD. Matt 24:36 - 25:46 (2nd section) is Jesus's description of 2nd coming and events preceding it.
"That day and hour" refers to final judgement (Matt 11:22; John 5:28-29; 1 Thessalonians 5:2; 2 Thessalonians 1:10; 2 Timothy 1:12, 18; 4:8; Jude 6).
Jesus is clear and specific in 1st section (about 70 AD), but indefinite in 2nd section about his 2nd coming and events preceding it.
In 2nd section, Jesus talks about how life will be going on as usual; that 2nd coming will come without warning, and that there will be a delay.
That 1st section deals with 70 AD is shown by mentions of Judea and Sabbath (v 15-21).
"Prophetic perspective" (view that Jesus blends destruction of Jerusalem and end of world) can't be right because in v 34 Jesus limits perspective of 1st section to his generation.
The Approximate and Real Sign of the End (24:14-16)
Sign of gospel being preached to all nations was to be fulfilled before 70 AD, not only before end of world. Matt 24:14 is part of Jesus's answer about destruction of temple.
All nations of that day heard gospel, shown by Acts and epistles, especially Acts 2, 8; Romans 1:8; Colossians 1:6, 23.
Luke 21:20, 21 shows "abomination of desolation" in Matt 24:15 refers to Roman armies.
Roman ensigns (eagles and images of emperor) were abomination to Jews.
Daniel 9:24: 7 weeks are 490 years. In this period were to occur reconciliation for iniquity, establishment of righteousness, sealing up vision and prophecy, anointing of Most Holy. Christ fulfilled these: reconciliation for iniquity (Acts 3:18, 19, 26), righteousness established (Romans 1:17; 10:4; 8:4, Philippians 3:9), sealing up vision and prophecy (Luke 2:30), Most Holy anointed (Acts 10:38).
Daniel 9:25: 49 years (7 weeks) to rebuild Jerusalem.
Daniel 9:26: 483 years (7 + 62 weeks) brings us to Christ. During last 7 years (1 week) Messiah was to be cut off, representing Christ.
"And shall have nothing" refers to Christ's rejection of Jerusalem (Matt 23) or to Christ being rejected by God and man at his death. Destruction by people of the prince refers to Romans led by Titus. Destruction by a flood refers to destruction of Jerusalem being total.
Daniel 9:27: "firm covenant" is New Covenant (Matt 26:28). Christ caused sacrifice to cease by fulfilling sacrificial system (Hebrews 7:27).
Passage doesn't say city would be destroyed within the last 7 years (by 33 AD), only that destruction would be determined by then, which it was when Jews rejected and killed Jesus.
Weeks are continuous. If 70th week was postponed until our future, we'd still be in our sins.
Great Tribulation (24:17-22)
Matt 24:7-22 (Great Tribulation) refers to 70 AD. Prophecies match 70 AD.
Matt 24:21 is connected to preceding verses, and refers to same event (70 AD). If this referred to end of world, there would be no need to say "nor shall ever be."
Jesus was speaking about a tribulation to be experienced only by Jewish nation, and they haven't experienced a tribulation worse than 70 AD, even counting Holocaust. In 70 AD there was not only physical suffering, but also brutal immorality and anguish of feeling forsaken by God.
No Personal Coming During the Siege (24:23-28)
V 22 refers to shortening of siege that prevented war from affecting Christians in Palestine.
False christs and prophets of Matt 24:24 are those that appeared during siege of Jerusalem in 70 AD. They're different from false christs of v 5.
Matt 24:27 is 1st time Matt 24 mentions 2nd coming.
Matt 24:28: Eagles in Palestine ate offal from slaughter. Old Testament uses eagle to describe a foreign nation coming upon Israel as punishment for sin (Deuteronomy 28:49, Hos 8:1; Hab 1:8).
Mt 24:29 takes place immediately after v 4-28, so must take place immediately after 70 AD. It refers to end of Judaism. Same language used in Is 13:10; 34:4, 5; Ezek 32:7,8; Rev 6:12-17. Last passage can't be literal because if 6th seal ended sun, moon, stars, that would end earth and history, leaving no time for 7th seal, 7 trumpets, 7 vials. Passage must refer to a great judgment before 2nd coming.
Signs in the Sun, Moon, and Stars (24:29-31)
Matt 24:29-31: sun of Judaism has been darkened; no longer shines for God. As moon, it no longer reflects God's light. Stars, as heroes of Hebrews 11, no longer shine in Israel.
Old Testament uses apocalyptic language to describe national disasters (Isaiah 13; 34:4, 5, Ezek 32:7, 8; Joel 2:28-32 - quoted in Acts 2:16-21).
V 29 "powers of Heaven shall be shaken" refers to Satan's power being shaken in apostolic age (Luke 10:18; John 12:31.
Appearance of the Sign (24:30)
Matt 24:30 doesn't say "a sign in heaven" but "the sign of the Son of man in heaven," meaning it's the Son of man who's in heaven, not that sign is in heaven. Verse also doesn't say Christ would appear, but that his sign would.
V 30 doesn't refer to 2nd coming; it's reference to Dan 7:13, which doesn't refer to 2nd coming, but to Christ's ascension (coming in His kingdom) (Acts 1:9: Rev 4, 5).
Disciples asked for a sign of the passing away of the age, and destruction of Jerusalem signified end of age of Judaism.
Tribes mourning refers to 12 tribes of Israel mourning (whether in repentance or in grief at destruction of Jerusalem). Zechariah 12:10; John 19:37. Rev 1:7 expands on this to say Jews would experience future afflictions throughout history. Rev 1:7 is probably connected to Dan 7:13, 14, referring to judgment against 4th beast, Roman Empire.
Coming in clouds refers to coming in terms of events of his providence in judgement against his enemies and in deliverance of his people (Is 19:1; Ps 97:2; 18:10; Nah 1:3).
This verse doesn't indicate Christ's coming up on Earth. Other verses use similar language and don't refer to visible coming of Christ (Isaiah 19:1; Psalm 97:2, 3; 104:3). This interpretation backed up by Matt 16:28; 26:64.
Verse means after crucifixion and resurrection, Christ would ascend to God's right hand (Daniel 7:13, 14).
The Year of Jubilee (24:31)
Matt 24:31 trumpet refers to trumpet proclamation of Jubilee, proclaiming liberty. This is symbol of freedom from bondage to sin (Isaiah 61:1-3, Luke 4:17-21).
Trumpet in Is 27:13 is figurative, not literal.
Angels ("aggelos") refers to ministers, preachers, as in Matt 11:10; Luke 7:24, 27; 9:52; Mark 1:2; James 2:25.
"From the four winds, from one end of heaven to the other" means after end of Jewish age in 70 AD, elect would be gathered from all nations. Same language used in Deuteronomy 30:4; Isaiah 45:22; Psalm 22:27; Luke 13:29.
The Parable of the Fig Tree (24:32-33)
"If all the events predicted in Chapter 24:4-28 occurred and verses 29-31 were fulfilled literally, then the second coming would already be past. There would be no necessity of informing anyone that the Lord's coming was at the doors."
That Day and Hour (24:36)
"The day," "the great day," "that day," "that hour" refer to final judgment day (Mt 7:22; 11:22, 24; 12:26).
In Bible, "last days" began with Christ's 1st coming and continue to 2nd coming (Heb 1:1, 2; Acts 2:16, 17; 1 John 2:18; 1 Pet 1:20).
1st section speaks of "those days" and 2nd speaks of "that day," indicating that sections speak of different events in history. 1st section is specific; 2nd is general. 1st speaks of abnormal times; 2nd of normal. 1st gives specific signs; 2nd doesn't. 1st limits judgment to Palestine; 2nd embraces all nations. 1st gives time for Christians to flee; 2nd doesn't.
Mt 2:40 ("one will be taken, the other left") is same event as 1 Thess 4:17 ("caught up together with them in the clouds").
There will be no signs to precede 2nd coming (Mt 24:42-44, 50; Mt 25:13).
The Last Judgment (25:31-46)
There is not one NT passage which tells a personal reign of Christ on a temporal throne in material Jerusalem.
Section 3: Revelation 20
The First Resurrection (20:5)
Rev 20:5 explains that v 4 is 1st resurrection. Resurrection means rising to life from death, so can't mean intermediate state (soul leaving body isn't resurrection).
1st death is death of soul; spiritual death (Gen 2:17; Eph 2:1, 5, 6; 1 Tim 5:6; Mt 8:22). This means 1st resurrection is of soul; spiritual (Eph 2:5, 6; 1:19, 20; Col 2:12, 13; 1 John 3:14; John 5:24, 25).
2nd resurrection is resurrection of body at 2nd coming (1 Cor 15:23; Acts 24:15; John 5:21-29).
The Two Resurrections (John 5:19-29)
John 5:24-25 refer to 1st resurrection (soul); v 28-29 refer to 2nd (body).
Those who have 1st resurrection are "blessed and holy," not "under the power of the second death," and "priests of God," which aren't necessarily connected with bodily resurrection.
The Angel with the Chain (20:1)
Binding of Satan began at 1st coming and is being fulfilled (Mt 12:28, 29; John 12:31). When Christ came Satan could no longer completely deceive non-Israelite nations. Binding of angels limits, but doesn't stop, their activity (Jude 6).
Angel is probably Christ (Rev 1:18; Gen 3:15; 1 John 3:8).
Chain is Gospel (John 12:31).
Bound a Thousand Years (20:2b, 3)
All that Rev 20 tells of millennium is: nations will not be deceived; saints sit on thrones in judgment; saints live and reign with Christ; this is 1st resurrection.
Millennial blessings are spiritual, not material. Kingdom has been established; Holy Spirit has been poured out; salvation is available to all that call on His Name; Gentiles are included in covenant blessings.
I Saw Thrones (20:4a)
Rev 20:4a: thrones refer to spiritual rule of the saint within his heart; over world by spiritual means; over church.
Thrones, camp, city all refer to church on earth.
Saints reign on earth (Rev 5:10). Can't be in heaven, because Rev 20:8, 9 tell of nations being deceived and besieging saints. They reign with Christ in spiritual sense, as Enoch walked with God in spiritual sense.
Saints reign during thousand years, while Satan is bound (Rev 20:3-9). This is same time saints refuse to worship Beast, before 2nd coming (v 4-6).
Every saint of new dispensation reigns, not only martyrs or those who live at time of Beast.
The Regeneration (Mt 19:28)
For regenerated Christian, during his life 1st heaven and earth are passed away, and he lives in new heaven and earth. 2 Cor 5:17 speaks of all things becoming new to regenerated Christian who lives on earth (compare to Rev 21:4-5).
The Judging of the Saints (20:4b)
Rev 20:4b: saints judging refers to their spiritual reign during new dispensation (Judges; 1 Cor 6:2, 3; John 12:31; Ps 72:2; Mt 19:28). Bible never says saints will judge on Judgment Day.
The Reign of Martyrs (20:4c)
Rev 20:4c: 1st Beast of Rev 13 is pagan Rome. 2nd Beast is Roman Catholic Church. Image of 1st Beast is Holy Roman Empire, which sought to bring back Roman Empire. Roman Catholic Church used Holy Roman Empire to persecute true Christians.
Mark of Beast implies likeness in spirit and character.
Word here translated "souls" is "psuchai," and in NT frequently means "life" (Mt 2:20; Lk 12:22; Acts 20:10; John 10:11, 15, 17; 12:25; 13:37, 38; 15:13; 1 John 3:16; Rev 8:9; 12:11). Here means they were enthroned in life.
Verses could be paraphrased, "I beheld the saints seated upon thrones, ruling over the flesh, the world, and the devil; yea, I beheld the victorious lives of those who had been beheaded and also those who suffered because they refused to worship the beast. All saints live and reign with Christ a thousand years."
That saints reigned for a thousand years means the Body of Christ, Church, reigns throughout this period. Same sense as we say Romans ruled world for centuries, referring to Roman Empire.
Even though Christians are persecuted and martyred, they triumph and reign over sin, temptation, beasts, demons.
The Dead and the Living (20:5-6)
Rev 2:5: "lived not again": Greek doesn't say "again." Verse means unregenerate remain spiritually dead to end of thousand years.
Rev 2:6: 2nd death is hell.
Satan Is Loosed! (20:7-8)
Rev 20:7, 8: Satan's loosing occurs just before 2nd coming, after long peace and prosperity. Satan will be loosed for a short time (compared to time of millennium), and will deceive many nations and persecute church.
Blessings of millennium are primarily spiritual, but will have temporal byproducts, including ceasing of natural disasters, plenty of food (Ps 67:6; Is 30:23; 65:21-23; Ezek 34:23-31).
Before loosing of Satan, all nations will become predominantly Christian (Gen 12:3; Rom 4:13; Ps 22:27, 28).
Spirit will be withdrawn from great majority of people, causing great apostasy.
Gog and Magog represent future enemies of Church, whose names are yet unknown. These are spiritualized, as are Sodom and Egypt in Rev 11:8. Battle is spiritual (between true gospel and false). Peace and prosperity of millennium will incline people to carelessness and eventually, at end of millennium, to open rebellion.
The Siege of the Beloved City (20:9)
Rev 20:9: "But the day is coming just previous to the second coming of the Lord when there will be a world-wide apostasy … the number of hostile enemies will be as the sand of the sea. Only a remnant will remain faithful … it will be a world-wide conflict … it is not to be a military clash … there will undoubtedly be persecution. The enemy may use physical violence. But the main weapons will be in the realm of the spirit. The false doctrines of Satan will enter into the life of the church."
Jerusalem here is spiritualized, as in Galatians 4:26; Hebrews 12:22.
Holy City of Rev 11, 20-22 are all the same: Church on earth, not heaven.
Rev 21:2 shows Jerusalem is Church before consummation, because she is still bride awaiting husband.
Rev 21 and 22 picture Church on earth. It isn't in heaven; it comes down from heaven. It isn't consummate kingdom, because it's on earth to heal nations, and gates are open to those outside. In heaven there won't be nations, and they won't require healing.
New Jerusalem can't be in heaven, because it has walls for protection, which won't be necessary in heaven. There are still separate nations, tears, and wounds, and gates are still open for more to enter, showing this can't be heaven.
Fire from heaven symbolizes final outpouring of God's wrath to destroy his enemies.
The Doom of the Devil (20:10)
Rev 12 describes Jewish nation persecuting Church. Rev 13 describes Roman Empire (same as 4th beast of Daniel 7 and 6th head of beast with 7 heads).
1st Beast (pagan Rome) was defeated by 313 AD. False Prophet (papacy) was defeated at Reformation.
The Great White Throne (20:11)
Physical earth and heaven will be destroyed (Rev 20:11b; Ps 102:25-26; Isaiah 51:6; 54:10; Matt 24:35; Luke 21:33; Mark 13:31). New heaven and earth are spiritual (Isaiah 65:17).
Rev 21:1: doesn't mean a physical earth and heaven, just as Rev 21:2 doesn't mean a physical city (description is clearly not literal).
March 18, 2011
Eschatology of Victory was a good post-millennial view of Eschatology (the end times). The book featured in-depth analysis of Matthew 24 and Revelation 20. I think it would have been better to focus on those rather than include the four short essays at the beginning of the book because there was a lot of duplication between the essays and the second part of the book.
I've never studied the post-millennial view closely, so I found the book informative as to what the author holds to be true regarding the tribulation, the 1,000 year reign of Christ, the binding of Satan, etc. The author presented good analysis and arguments for his thoughts on two critical chapters in the study of Eschatology. I did feel at times, he made a lot of assumptions (e.g., we know this, or we know that), but he didn't fully present supporting evidences.
I'm still struggling with the amillennial versus post-millenial differences on what is going to happen during the symbolic 1,000 year reign. The author presents an optimistic view where post-millennialism will usher in a "golden age" for the church where the majority of the world turns to Christ. There were some references to this in the book, but I didn't see strong scriptural support for this thinking. The amillennial view is more pessimistic in that it sees things getting worse for Christians up until the final judgment.
All I know, is that it is imperative for me to:
I've never studied the post-millennial view closely, so I found the book informative as to what the author holds to be true regarding the tribulation, the 1,000 year reign of Christ, the binding of Satan, etc. The author presented good analysis and arguments for his thoughts on two critical chapters in the study of Eschatology. I did feel at times, he made a lot of assumptions (e.g., we know this, or we know that), but he didn't fully present supporting evidences.
I'm still struggling with the amillennial versus post-millenial differences on what is going to happen during the symbolic 1,000 year reign. The author presents an optimistic view where post-millennialism will usher in a "golden age" for the church where the majority of the world turns to Christ. There were some references to this in the book, but I didn't see strong scriptural support for this thinking. The amillennial view is more pessimistic in that it sees things getting worse for Christians up until the final judgment.
All I know, is that it is imperative for me to:
Be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour. Resist him, steadfast in the faith, knowing that the same sufferings are experienced by your brotherhood in the world. But may the God of all grace, who called us to His eternal glory by Christ Jesus, after you have suffered a while, perfect, establish, strengthen, and settle you. To Him be the glory and the dominion forever and ever. Amen." (I Peter 5:8-11 NKJV)
March 23, 2012
To my knowledge, the first thing I've read identifying itself as arguing for the postmillenialist position. Well reasoned and argued. Relative to the other positions, this one seems to fall closest to the "occam's razor" side of things as being the least complex (tortured) with regard to its arguments. I found the methodology of "scripture interpreting scripture, particularly tying back into Old Testament symbology and types, very satisfying and assuring. I need to find more along this line as this relatively small book (actually a set of "theses / essays") is focused on arguing primarily from the Olivet Discourse and Revelation 20 and not taking on all prophetic books and passages. A recommended starting point, IMHO, for those interested in exploring the non-dispensationalist side of things.
September 13, 2010
A fairly convincing treatment of Matthew 24, and Revelation 20, with an eye to asserting the post-millennial view. He is 95% convincing of the preterist part of this, especially that Jesus was referring to Jerusalem's fall in 70AD in Matthew 24, up until verse 35. He is less convincing regarding Revelation 20 and post-millennialism in general. While many of the arguments are good (first resurrection in Rev 20 is one's regeneration; Satan bound at Christ's first coming) they do not make a conclusive case for post-millennialism.
May 17, 2009
Excellent.
April 11, 2019
Postmillennialism is motivating for evangelism and generally makes the Christian a more happy person. The first section inspires the joy that is accompanied by this eschatology of victory that magnifies Christ and the power of the gospel, over and against other eschatological views. It confronts the false conceptions of this view and proves it’s historical precedent. The second and third sections give much needed exposition of two important passages. You don’t have to agree with every detail of Kik’s exposition or application to be highly encouraged from this great work; but I am sure that by and large you will find his exposition quite persuasive. Regardless of where you may fall on the subject, it is no doubt that Mr. Kik honors God and His Word in this excellent book.
February 2, 2020
One of the best theological and exegetical books on eschatology. To understand postmillennialism, the author rightfully starts with Matthew 24 instead of Revelation. Once Matthew 24 is understood as describing the 70 AD fall of Jerusalem, all else falls into place. Thanks to RJ Rushdoony for working with Presbyterian & Reformed Publishing to republish this.
December 27, 2020
Less comprehensive than Mathison's superb "Eschatology of Hope", as this is more of a lecture vibe, and so I'm compelled to suggest that Kik supplements that groundwork with real flavor, weaving in and out of interesting niches and taking some "i'm going to commit to this" swings which (at the very least) help demonstrate some real range in the postmill framework.
March 9, 2021
This was a very exciting book. A very thoughtful explanation of the Olivet discord and Revelation 20.
If you are interested in learning about preterism or postmillennialism this is the book to start with. It is compete with proofs from scripture and uses historical accounts as evidence of fulfillment of prophecy.
If you are interested in learning about preterism or postmillennialism this is the book to start with. It is compete with proofs from scripture and uses historical accounts as evidence of fulfillment of prophecy.
April 16, 2022
This book was very well written and researched. Eschatology is something most Christians take for granted. There are a couple of issues Mr Kik addresses taht I'm still not "sold" on. But this is an excellent read and, for me anyway, very uplifting and filled with hope for the future as a Christian.
August 24, 2015
Not merely a presentation of an eschatological view, but a spiritual feast for true believers.
May 25, 2022
Even though I greatly disagree with Kik on his interpretation of Rev 21 & 22 this was an incredible example of the preterist hermeneutic. Highly recommend.
January 1, 2024
Quite a bit better than I expected. A few observations:
First, Kik’s overview of history in the opening chapter largely attempts to show that the postmillennial position was the predominant position within the Reformed tradition. This seems to skew history in order to establish the credibility of the author’s position. It is true that many Reformed people would be classified as postmillennial. However, as others have noted, some early Reformed theologians would not agree. For example, Bullinger in the 2nd Helvetic Confession seems to exclude the postmillennial position from being an acceptable Reformed view. Further, what does the author make of the Bonars in Scotland, who had premillennial leanings? Or the BPC, the denomination that split from the OPC, Machen’s denomination, because of their adherence to premillennialism? The facts bear out that Reformed theology is not as monolithic on this question as the author claims.
In part two of the book, Kik’s partial preterist interpretation of Matthew 24 was quite helpful. He clearly lays out the position and I even found it to be largely convincing.
In the third section of the book, Kik provides an exegetical interpretation of Revelation 20. Oddly, I was expecting to find a clearly postmillennial interpretation. But, as others have noted, Kik shares an interpretation that I have read in other works that are unashamedly amillennial (Riddlebarger, Venema). Oddly, Kik repeatedly referred to an amillennial interpretation of the passage which sees the millennium as the intermediate state, referring to disembodied souls. I had not heard of such an interpretation before. All of the amillennial interpreters that I have read at this point (just a few) agreed with Kik’s overall interpretation. Therefore, the general exegesis provided nothing especially new to me.
However, his interpretation of the new heavens and new earth being a spiritual renewal in the inaugurated millennium, prior to the consummate state was an interpretation out of left field. I must study that idea some more but it seems unconvincing at the outset.
All said, I found the book to be helpful in many ways. I suspect that many will benefit from it.
First, Kik’s overview of history in the opening chapter largely attempts to show that the postmillennial position was the predominant position within the Reformed tradition. This seems to skew history in order to establish the credibility of the author’s position. It is true that many Reformed people would be classified as postmillennial. However, as others have noted, some early Reformed theologians would not agree. For example, Bullinger in the 2nd Helvetic Confession seems to exclude the postmillennial position from being an acceptable Reformed view. Further, what does the author make of the Bonars in Scotland, who had premillennial leanings? Or the BPC, the denomination that split from the OPC, Machen’s denomination, because of their adherence to premillennialism? The facts bear out that Reformed theology is not as monolithic on this question as the author claims.
In part two of the book, Kik’s partial preterist interpretation of Matthew 24 was quite helpful. He clearly lays out the position and I even found it to be largely convincing.
In the third section of the book, Kik provides an exegetical interpretation of Revelation 20. Oddly, I was expecting to find a clearly postmillennial interpretation. But, as others have noted, Kik shares an interpretation that I have read in other works that are unashamedly amillennial (Riddlebarger, Venema). Oddly, Kik repeatedly referred to an amillennial interpretation of the passage which sees the millennium as the intermediate state, referring to disembodied souls. I had not heard of such an interpretation before. All of the amillennial interpreters that I have read at this point (just a few) agreed with Kik’s overall interpretation. Therefore, the general exegesis provided nothing especially new to me.
However, his interpretation of the new heavens and new earth being a spiritual renewal in the inaugurated millennium, prior to the consummate state was an interpretation out of left field. I must study that idea some more but it seems unconvincing at the outset.
All said, I found the book to be helpful in many ways. I suspect that many will benefit from it.
February 18, 2021
It's a good work on postmillennialism especially his exposition of the Olivet Discourse. But the author held some weird views which sadly only come toward the end of his exposition of Rev. 20 whereby many things said in the beginning start to make sense.
For example, he says, “The eschatology of the Old Testament is chiefly concerned with the Messianic kingdom and its types speak of the Messianic kingdom. The predictive and didactive elements of New Testament prophecy deal with the Messianic kingdom. The consummate kingdom is not the great object either of Old Testament prophecy or New Testament prophecy” (p. 17). Or statements where he says that distinction of nations will not exist in eternity future and therefore, he reasons that that prophecy must now be fulfilled. The first statement is shocking.
The rest of the book goes on to show various prophecies which he sees as being fulfilled now in the Millennium, including Isaiah 65:17-25 which speaks about "a new heavens and a new earth." But the author does not make his views clear on this until we are toward the end of the interpretation of Rev. 20: (“As far as the material earth and heaven are concerned there is no place for them in the Consummate Kingdom.” (p. 256). This admission should've been at the beginning of the book so that people could understand the framework in which he is working. Having said that toward the end of the book, it seems to be a bit deceptive. And this is exactly the fundamental error of Kik's postmillennialism.
Overall, it was a classic/basic presentation of postmillennialism.
For example, he says, “The eschatology of the Old Testament is chiefly concerned with the Messianic kingdom and its types speak of the Messianic kingdom. The predictive and didactive elements of New Testament prophecy deal with the Messianic kingdom. The consummate kingdom is not the great object either of Old Testament prophecy or New Testament prophecy” (p. 17). Or statements where he says that distinction of nations will not exist in eternity future and therefore, he reasons that that prophecy must now be fulfilled. The first statement is shocking.
The rest of the book goes on to show various prophecies which he sees as being fulfilled now in the Millennium, including Isaiah 65:17-25 which speaks about "a new heavens and a new earth." But the author does not make his views clear on this until we are toward the end of the interpretation of Rev. 20: (“As far as the material earth and heaven are concerned there is no place for them in the Consummate Kingdom.” (p. 256). This admission should've been at the beginning of the book so that people could understand the framework in which he is working. Having said that toward the end of the book, it seems to be a bit deceptive. And this is exactly the fundamental error of Kik's postmillennialism.
Overall, it was a classic/basic presentation of postmillennialism.
August 19, 2025
This was a great primer to postmillennialism in general and the preterist perspective in particular.
The book is separated in three parts: (1) a lecture on postmillennialism from an historically reformed position, (2) an exposition on Matthew 24, and (3) an exposition on Revelation 20.
The exposition on Matthew 24 was extremely insightful and my favourite section of the book. Kik does an excellent job of making the case that the “apocalyptic” imagery found in the chapter are not only allusions to Old Testament images of God’s judgment upon pagan nations, but that the prophetic judgments in the chapter are pointing precisely to the destruction of Jerusalem and its temple in 70 AD and thus the passing away of Judaism and its dispensation post Christ’s ascension.
The exposition on Revelation 20 was solid but I found myself disagreeing with a couple of interpretations. It was not enough for me to discount his scholarly work, however. After going through it, I find myself sympathising more with the idea that chapters 21 and 22 are recapitulations of the Gospel dispensation/Millennial Reign and not a glimpse into the nature of the eternal, consummate kingdom and age.
Also, for a very deep subject, the text was very easy to follow. He does not overload his writing with theological jargon and because the two expository sections are verse by verse, his analysis is accessible for a lay-reader. Overall this is an excellent resource to get familiar with the preterist perspective and the logic behind postmillennialism.
The book is separated in three parts: (1) a lecture on postmillennialism from an historically reformed position, (2) an exposition on Matthew 24, and (3) an exposition on Revelation 20.
The exposition on Matthew 24 was extremely insightful and my favourite section of the book. Kik does an excellent job of making the case that the “apocalyptic” imagery found in the chapter are not only allusions to Old Testament images of God’s judgment upon pagan nations, but that the prophetic judgments in the chapter are pointing precisely to the destruction of Jerusalem and its temple in 70 AD and thus the passing away of Judaism and its dispensation post Christ’s ascension.
The exposition on Revelation 20 was solid but I found myself disagreeing with a couple of interpretations. It was not enough for me to discount his scholarly work, however. After going through it, I find myself sympathising more with the idea that chapters 21 and 22 are recapitulations of the Gospel dispensation/Millennial Reign and not a glimpse into the nature of the eternal, consummate kingdom and age.
Also, for a very deep subject, the text was very easy to follow. He does not overload his writing with theological jargon and because the two expository sections are verse by verse, his analysis is accessible for a lay-reader. Overall this is an excellent resource to get familiar with the preterist perspective and the logic behind postmillennialism.
May 18, 2022
Okay introductory work on optimistic eschatology. This is really a combination of an essay on the history of reformed eschatology along with two short works on Matthew 24 and Revelation 20. Kik has a historicist (with some partial preterism) view.
November 27, 2018
Great book. My first glimmer at the postmillennial hope in late 2017.
January 19, 2021
My cousin lent it to me and I read it in my lunchtime. It was well written and interesting.
January 9, 2022
One of the best books out there that argues for a preterist take on the book of Revelation. Not a hyper-preterist, but an orthodox partial preterist. Good stuff!
July 1, 2023
Good overview of postmil with heavy focus on Matthew 24 and Revelation 20.
January 17, 2025
Biblical and very readable. Exposition of Matt 24 and Rev 20. Like a shot of espresso in your eschatological coffee, this will get you amped up for what God is doing in History.
July 8, 2025
Would have been five stars if not for the repetition in this edition. Fantastic exegesis. Compelling arguments.
December 1, 2025
Fantastic.
Really only two spots that I disagree with overall an amazing book
Really only two spots that I disagree with overall an amazing book
December 31, 2014
The best defense of postmillennialism I've read. Debunks the myth that Postmillennialists either ignore or spiritualize passages away, as well as the myth that they don't believe in a literal hermeneutic. Primarily an exposition of Matthew 24 and Revelation 20. Better on Matt. 24. Left me with a little frustrated with unanswered questions on Revelation 20. But left me most frustrated with many premillennialist misrepresentations of postmillennialism that I've heard through the years.
January 10, 2015
I have heard that J. Marcellus Kik, the Anglican (and friend of Ian Murray) is the one responsible for uniting elements of preterism to postmillennialism. This move strengthened the case for postmillennialism against some of its detractors while at the same time opening it to more attacks from others. Personally, I don't see how you can be postmil without being partially a preterist.
January 18, 2016
I am not totally convinced of every detail of Marcellus Kik's views regarding Matthew 24 (e.g. referring solely to the destruction of Jerusalem in 70 A.D.) and Revelation 20, however his thesis is quite challenging and eye-opening! And I find it to be closer to the truth than many other views that I have read on these two controversial chapters of the Bible.
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