Postmillennialism Made Easy

by Kenneth L. Gentry Jr.

The average Bible-believing Christian today believes that we are living in the shadow of the Second Coming. Consequently, they hold no long-range view of the future because they expect the Rapture to snatch them out of the world at any minute.Postmillennialism, however, offers Christians an exciting hope-filled view of the future that encourages long-term planning and diligent labor for the glory of God. Postmillennialists believes that "the gospel is the power of God unto salvation" (Rom 1:16) and that "the earth is the Lord's and the fulness thereof" (Psa 24:1).Thus, postmillennialists are committed to the world-conquering task that the Lord Jesus Christ gave his Church just before ascending to the right of God in "Go, make disciples of all the nations" (Matt 28:19). They are confident in Christ's "If I be lifted up from the earth, I will draw all men to Myself" (John 12:32).On the basis of these and many other Scripture passages, postmillennialism offers an optimistic outlook on the future, urging Christians to believe that "your labor is not in vain in the Lord" (1 Cor 15:58).In this Made Easy Series book you will find a clear and succinct presentation of postmillennialism. You may also find your Christian life changed as you study the case for postmillennialism from creation through redemption to consummation.Made Easy SeriesThe Made Easy Series books are designed to "provide substantial studies on significant issues in a succinct and accessible format from an evangelical and Reformed perspective." Our new book Postmillennialism Made Easy does just that. It is an excellent resource for personal Bible study, Sunday school classes, neighborhood Bible studies, or simply to hand out to friends who are interested in eschatology.

Genres: Theology, Christianity

145 pages, Paperback

First published January 1, 2009

About the author

Kenneth L. Gentry, Jr. is a Reformed theologian, and an ordained minister in the Reformed Presbyterian Church General Assembly (RPCGA). He is particularly known for his support for and publication on the topics of orthodox preterism and postmillennialism in Christian eschatology, as well as for theonomy and six day creation. He holds that each of these theological distinctives are logical and theological extensions of his foundational theology, which is Calvinistic and Reformed.

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Reviews

[Josh Robinson · Rating 3 out of 5]

I may not agree with the author, but I can respect good work when I see it. Ken Gentry did well in laying out the Postmillennial position in a succinct way in this book.

Cons - The biggest con, I believe is that Gentry allows the Old Testament to interpret the New Testament, rather than allowing New Testament writers to divinely interpret Old Testament scriptures. I know that he would disagree with my assessment, but I believe this strongly comes out in his exegesis of Psalm 8. Rather than interpreting it Christocentric as Paul does in 1 Corinthians 15, Gentry interprets it in a another way in order to justify man still being under the obligation of the dominion mandate. Now, I'm not saying that man wasn't created to extend the Kingdom of God the ends of the earth. Even Beale, who's an Amillennialist affirms this. But, what I am saying is that I find that Gentry's exegesis tends to be mancentric rather than Christocentric at times.

Pro - The book is laid out nicely and in a way that makes sense. Gentry does a great job at answering typical objections to Postmillennialism. I'll be honest, he answered many objection that I had against the position aside from some of the Biblical arguments I still retain. He does a great job at demonstrating that Postmillennialism is gradual, and that newspaper exegesis is not a viable argument against the position. Postmillennialism only asserts that the Kingdom of God will exist on earth in a fullness not seen in previous times before the end. Gentry's position is one that can be defined by slow, gradual progress also accompanied by times of regress. His position only requires a golden age to occur at some point by the end of history.

I was also refreshed to see that Gentry is much more balanced than other Postmillennialists. He affirms the two age model, stating that we're still living in "this age" and the "age to come" has broken into this age, therefore there is certainly progress in this age. I was also surprised to see Gentry admit that Satan is the god of this age, devouring some like a lion. I have seen others like DeMar and Wilson deny this by starting that "this current evil age" ended in AD70. I don't think this is biblical, and believe this specific position lends itself to Hyper-Preterism because it forces one to admit that we're living in the age of consummation with no consummation.

Not entirely convincing, but if there is a brand of Postmillennialism that could be convincing, it's Gentry's. A good work on the subject.

[Malachi Liberda · Rating 4 out of 5]

Gentry does a great job walking first through a Biblical basis for Postmillennialism and then speaks to the “issues” or “challenges” to the eschatological view. Chapters 6(tribulation) and 7(issues) are integral.

[Kara · Rating 4 out of 5]

A great overview of the postmil position! The Kindle edition has some annoying typos, other than that highly recommended.

[Anna · Rating 2 out of 5]

The title is a misnomer if there ever was one. Oh, so dry! I was genuinely hoping to better understand this view since postmillenialism is becoming popular recently. However, Gentry's description seems quite different from the contemporary popular version, which unfortunately I believe many adopted because it sounds nice and fits into their politics. Gentry's postmillenialism has a more solid Scriptural foundation. Unfortunately he spends much of the book debunking dispensationalism, rather than actually proving his view, and very little time contrasting it with amillenialism.

[Jacob O'connor · Rating 3 out of 5]

Where will you be when the rapture happens? Or perhaps a better question might be, will the rapture happen at all? It was Ken Gentry who first made me ask myself that question. The stork dropped me with the Southern Baptists when I first became a Christian, so my first instruction in eschatology came from the dispensationalist/premillennialist school. I was waiting with bated breath for a rapture, a 7 year tribulation, an Antichrist, and then a millennial reign. All in that order. Maybe I still am, but Gentry's contribution to the book "Four Views on Revelation" shook my confidence.

Since then I've read some of the other views. Most notably amillennialism and Gentry's own postmillennialism, but I'm still making up my mind. Gentry has some nice points, especially as he interprets verses speaking of a slow and gradual onset of the kingdom (think parable of the mustard seed). What gives me pause is postmillennialism's optimism of the advance of Christianity. Is Christianity really overcoming the world, or are we against the ropes? Sometimes it's hard to tell, but I've got some books in the queue to help me sort that out. What do you think?

[Matthew C. · Rating 5 out of 5]

This book is a fine introduction to the postmillennial worldview. It outlines the basic premises in Scripture from which the optimistic view of history is extrapolated. The beginning sections are brief and succinct. Later in the book, Gentry provides excellent primers on preterism in the Olivet Discourse and in the book of Revelation. Gentry throughout the book criticizes the most popular view of eschatology today: Dispensationalism. And later in the book, he dedicates an entire chapter dismantling this outlook at its core foundations--quite successfully. Finally, Gentry answers the common theological and biblical objections to postmillennialism, including the apparent "problem passages" that seem, on the surface, to exclude the possibility of an optimistic future. I found each of his answers more than satisfactory. On the whole, Gentry has provided an invaluable work for the person new to postmillennial theology and for those who, like myself, need the main ideas better organized in their head.

[Rory Fry · Rating 4 out of 5]

The best introduction to the Postmill life

[Emanuel V. Drăgan · Rating 5 out of 5]

Very good book.

[Bradley Buck · Rating 5 out of 5]

I was quite impressed by just how thorough Kenneth Gentry was in this book. He argues that the pessimistic view of eschatology that is so common in our day results from a misunderstanding of the relevant scriptures. I will split his arguments into a few basic categories.

1) Time texts - Many of the passages that are commonly understood to refer to cataclysmic events at the end of history clearly indicated that the events of which they speak would occur in the first century. One example is from the Olivet Discourse:

"Truly, I say to you, this generation will not pass away until all these things take place. Heaven and earth will pass away, but my words will not pass away". (‭Matthew‬ ‭24‬:‭34-35‬ ESV)

Gentry argues that the context of Matthew 23, where Jesus pronounces woes upon the Pharisees and scribes, makes it clear that generation refers to the Jesus' contemporaries, the generation that was currently alive.

"Truly, I say to you, all these things will come upon this generation." (‭Matthew‬ ‭23‬:‭36‬ ESV)

To Gentry, these statements, when combined with certain specific elements of the Olivet Discourse, don't allow for any fulfillment outside of the first century.

Gentry notes similar language in Revelation:

"In Revelation 1:1 John writes that these things 'must shortly take place.' 'Shortly' is a translation of the Greek word tachos. It means what all the modern translations of Scripture affirm: the events are to “shortly” to take place.” The word also occurs at Rev 2:6; 3:11; 22:6, and in its adverbial form in Rev 22:6, 12, and 20. John also adds “for the time is near” (Rev 1:3). The word engus literally means at arm’s length. This word occurs at Revelation 22:10 as well."

This is probably the key to everything Gentry says regarding the end times. This kind of language makes it impossible to view most of the scriptures about the Tribulation as speaking of the distant future, and everything else Gentry says serves to demonstrate that we don't actually need to view them that way. This kind of interpretation of prophecy is called Preterism, and it should be noted that Gentry is a partial Preterist, since he does believe in a final, future return of Jesus, resurrection of the dead, and restoration of Creation.

2) History -

Gentry argues that certain first century historians wrote about events surrounding the destruction of Jerusalem in AD 70 that seem to fulfill many of the prophecies in Matthew 24 and Revelation. He notes that we know from the book of Acts and history that false messiahs and prophets were common in the first century, that there were famines, apostasy and persecution of Christians, and that the time was increasingly characterized by war and instability:

"When the Lord gives this sign to his audience there are experiencing the famous pax Romana ('the peace of Rome'). The Emperor Augustus Caesar establishes this time of remarkable peace before Christ is born. This is a remarkable time of wide-spread peace and freedom from war. The third century Church father Origen speaks of the 'abundance of peace that began at the birth of Christ' (Against Celsus 2:30). New Testament historian, Bo Reicke, notes that 'in the Roman Empire proper, the period of peace remains comparably undisturbed until the time of Nero.'4 Thus, the emperor that breaches the pax Romana by engaging the Jewish War and sending his Legions to destroy the Jewish temple is Nero Caesar, who reigns from A.D. 54 to 68. The Lord’s prophecy warns Christians that though they are living under the pax Romana, they will begin hearing of 'wars and rumors of wars' when 'nation would rise up against nation.' During the A.D. 60s the Jewish War erupts on the tranquil scene of history. Rome victoriously marches across Israel, ultimately destroying Jerusalem and her holy Temple. Though the Jewish Revolt breaks out in A.D. 66, this actual war begins in the Spring of A.D. 67 — when Nero formally commissions Vespasian and assigns him four legions to squelch the revolt. In that war Syria, Arabia, Egypt, and other nations align themselves against Israel. Not only do we find Rome mobilizing its mighty war machine to put down the revolt in Judea (employing various client nations in that pogrom), but also the Roman Empire itself falls into civil war during the same time. In A.D. 68 Nero commits suicide as Rome collapses into civil upheaval and military strife. Britain, Germany, and Gaul revolt. Rome fears that the Parthians from the East will mobilize because of the Empire’s disarray during this time. Rome is spinning apart as 'nation arises against nation.' These “wars and rumors of wars” are truly signs for that first century generation" (Gentry, Kindle Locations 868-883).

Not only that, but historians also note that time was characterized by earthquakes, as predicted by Jesus:
"Matthew 24:7c continues: 'in various places there will be famines and earthquakes.' A particularly dreadful quake shakes Jerusalem in A.D. 67. Josephus records this frightful catastrophe: 'There broke out a prodigious storm in the night, with the utmost violence, and very strong winds, with the largest showers of rain, and continual lightnings, terrible thunderings, and amazing concussions and bellowings of the earth, that was in an earthquake' (J.W. 4:4:5). Tacitus mentions earthquakes in Crete, Rome, Apamea, Phrygia, Campania, Laodicea (of Revelation fame) and Pompeii during the time just before Jerusalem’s destruction. Severe earthquakes plague the reigns of the Emperors Caligula (A.D. 37–41) and Claudius (A.D.41–54). According to Seneca (ca. 4 B.C.—A.D. 65), others occur in Asia, Achaia, Syria, and Macedonia.7 Of this era, Ellicott’s commentary observes: 'Perhaps no period in the world’s history has ever been so marked by these convulsions as that which intervenes between the Crucifixion and the destruction of Jerusalem'” (Gentry, Kindle Locations 895-905).

Gentry then discusses the famous "abomination of desolation."
"The “abomination of desolation” is the destruction of Jerusalem and the temple by pagan Roman armies. Luke’s parallel account makes this clear. He takes Matthew’s Hebraic language and interprets it for his Gentile audience: “But when you see Jerusalem surrounded by armies, then recognize that her desolation is at hand” (Luke 21:20). He tells us what the abomination is: Jerusalem being surrounded by Roman armies for the purpose of decimating her temple" (Gentry, Kindle Locations 942-945).

He then quotes the Jewish historian Flavius Josephus as saying that this is exactly what happened: "And now the war having gone through all the mountainous country, and all the plain country also, those that were at Jerusalem were deprived of the liberty of going out of the city; for as to such as had a mind to desert, they were watched by the zealots; and as to such as were not yet on the side of the Romans, their army kept them in, by encompassing the city round about on all sides" (J.W., 4:9:1).

Josephus also records how the Roman soldiers made sacrifices at the temple, an act which the Jews would have associated with the Abomination of Desolation: "The Romans upon the flight of the seditious into the city, and upon the burning of the holy house itself, and of all the buildings lying round about it, brought their ensigns to the Temple, and set them over against its eastern gate; and there did they offer sacrifices to them, and there did they make Titus imperator, with the greatest acclamations of joy" (J.W. 6:6:1).

Gentry also finds similar evidence surrounding the "seven kings" of Revelation 17:
"Furthermore, the angel provides further interpretive insights by noting that the seven kings represent a succession of kings rather than seven kings reigning simultaneously: Five are in the past ('fallen'); one (obviously the sixth) is presently reigning ('one is'); and the other 'has not yet come' (the seventh). That five 'have fallen' indicates they are no longer in power and are probably dead. That 'one is' (present tense) indicates the sixth king is in power and actively ruling as John writes. The last one in the series of seven kings (obviously the seventh) 'has not yet come' but 'when he comes, he must remain a little while' after the sixth one passes from the scene. But who then are the seven successive kings? Since the seven mountains (the seven hills of Rome) also reflect seven kings, we should expect that these seven kings involve Roman rule. Thus, the angel is informing John that these are emperors of the Roman Empire. Specifically they are the first seven emperors who are relevant to John’s original audience. Julius Caesar (49–44 B.C.), Augustus (31 B.C.–A.D. 14), Tiberius (A.D. 14–37), Gaius (A.D. 37–41), Claudius (A.D. 41–54), Nero (A.D. 54–68), and Galba (June A.D. 68–January A.D. 69).13 Julius’ military triumph moves Rome from a republic, laying the foundation for Rome’s imperial structure. Augustus firmly and formally establishes Rome as an empire and secures the pax Romana. He is the emperor ruling when Christ is born (Luke 2:1). Tiberius is the emperor ruling when Christ is crucified (Luke 3:1). Claudius is one of the emperors ruling during Acts (Acts 11:28) and who banishes Jews (and therefore Christians) from Rome (Acts 18:2). Nero is the emperor to whom Paul appeals for protection from the Jews (Acts 28:19), but who later becomes the first persecutor of the Church killing Paul and Peter. Now we must note that the angel tells us that the first five 'have fallen' and that the sixth one 'is.' As a matter of historical fact, Nero is the sixth in the line of the Caesars. This demands that Nero is alive when John writes and that the composition of the book must have been prior to June 8, A.D. 68, the day Nero commits suicide as Rome erupts in civil war. The angel then says, remarkably: 'the other is not yet come and when he comes he will remain a short while.' After Nero dies, the next Emperor is Galba, who rules from June to January, a period of only six months, the shortest reigning emperor to that time. Thus, after almost fourteen years of Nero’s reign, we have the extremely short reign of Galba" (Gentry, Kindle Locations 1080-1100).

Gentry also believes that "the beast" of Revelation is a reference to Nero Caesar. "In Revelation 13:18 the number of the beast is 'the number of a man': 666 (six hundred and sixty-six, not a series of three sixes). Hebrew, John’s native language, does not have a separate numbering system. They use the letters of the alphabet to represent numbers, with the first ten letters representing the values of 1–10, then follows the 10s, then 100s. When you add up the first-century letters that make up the Hebrew name 'Neron Kaiser,' you find that it adds up to 666. Furthermore, Nero was the first imperial persecutor of the Christian Church, which Revelation 13:7 anticipates. His persecution breaks out in November of A.D. 64 and does not cease in finality until his death in June of A.D. 68, a period of roughly forty-two months, as per Revelation 13:5. In Revelation 13:10 we read of the sword death of the beast. Nero commits suicide by ramming a sword in [his] throat" (Gentry, Kindle Locations 1199-1206). Gentry doesn't mention it, but there are certain ancient copies of Revelation that have 616 instead of 666. This is interesting because the Latin spelling of Nero's name drops the N from Neron, which results in a total of 616. There's a lot that Gentry says about Revelation that I don't feel like summarizing, but this is pretty strong evidence in my book.

3) Interpreting the language of Scripture through other Scriptures

Gentry notes that Matthew 24:14, which states that the gospel will be preached in the whole world before the end, at first seems impossible to understand as fulfilled in the first century but isn't so difficult after further analysis.

"In the first place, the meaning of the word 'world' (oikuemene) here does not necessarily refer to the entire planet. We may glean many examples of a more restricted meaning from various Scriptures. For instance, in Acts 24:5 Paul causes dissension among the Jews 'throughout the whole world.' Surely this means their world, the world of their experience, the Roman empire. Even more significantly the New Testament informs us that the gospel is preached throughout the entire known world of that day: “First, I thank my God through Jesus Christ for you all, because your faith is being proclaimed throughout the whole world” (Rom 1:8; cp. Col 1:6, 23). Thus, in the Olivet Discourse Jesus simply states that the gospel will be preached in the entire known world of that day before these events reach their climax." (Gentry, Kindle Locations 928-934).

Gentry also argues that in order to understand Jesus in the Olivet Discourse and understand the book of Revelation we need to grasp the Old Testament's use of hyperbole and symbolism. His first example is Matthew 24:21's statement that the tribulation will be "such as has not been until now, and never will be."
"To understand Jesus properly we must grasp the use of hyperbole in Old Testament apocalyptic language. Very often we find that judgment language in prophetic discourse is formulaic, stock-in-trade, highly stylized, poetic language. For instance, in Exodus 11:6 we read these words regarding the tenth plague on Egypt: 'Then there shall be a great cry throughout all the land of Egypt, such as was not like it before, nor shall be like it again?' Which is it? Is the great tribulation the worst judgment, or is the tenth plague upon Egypt the worst? In Ezekiel 5:9 we read of the Old Testament destruction of the temple by the Babylonians: 'I will do among you what I have never done, and the like of which I will never do again, because of all your abominations?' But in Matthew 24 it happens again. This is apocalyptic, poetic, dramatic imagery. This is even used outside of such dramatically-framed circumstances, as in the praise of kings (cp. 2 Kgs 18:5 with 2 Kgs 23:25). Jesus’ declaration in verse 21 is dramatic speech emphasizing the remarkable nature of this event; it is not meant literally" (Gentry, Kindle Locations 971-979).

Gentry makes the case that the language Jesus uses surrounding his coming does not actually point to His return at the end of history. "Again we must understand the function of apocalyptic language. His coming here is not a visible, bodily coming. This is a metaphorical expression. It is as if Jesus physically comes down. It parallels God’s coming against Egypt in the Old Testament: 'The oracle concerning Egypt. Behold, the Lord is riding on a swift cloud, and is about to come to Egypt; the idols of Egypt will tremble at His presence, and the heart of the Egyptians will melt within them' (Isa 19:1). Did the Egyptians physically see God’s “coming” against them? Certainly not. It reminds us of the language describing Satan’s fall from heaven: "The seventy returned with joy, saying, ‘Lord, even the demons are subject to us in Your name.’ And He said to them, ‘Iwas watching Satan fall from heaven like lightning’” (Luke 10:17–18). Was Satan’s fall visible like a lightning flash? It most definitely was not. His fall is compared metaphorically to lightning falling from heaven. Consider Christ’s words to the high priest in Matthew 26:64. There Jesus says that the high priest and the Sanhedrin who are examining him during his trial will “see” the Son of Man coming in judgment: “Jesus said to him, ‘You have said it yourself; nevertheless I tell you, hereafter you shall see the Son of Man sitting at the right hand of Power, and coming on the clouds of heaven.’” This simply means: 'Though you condemn me now, you will soon experience judgment wrath. I am the Son of Man who possesses divine power; you will suffer my storm-cloud of judgment.' Thus, the “coming” of Christ in Matthew 24:27 is a metaphorical judgment wherein he providentially governs the Romans in their war against Israel (cp. Matt 22:7). The lightning flash is a dramatic image of Christ’s judgment in the historical events of the Jewish War. He employs lightning as a terrifying symbol of destructive power, as Scripture does elsewhere:, Lightning is terrifying (Eze 19:16; 20:18), because it is so destructive (Psa 78:48–49). Scripture records numerous examples of such lightning imagery.10 Frequently the Scripture speaks of catastrophic wars as storms (e.g., Isa 28:2; 29:6; Eze 38:9)" (Gentry, Kindle Locations 983-999).

Gentry interprets the language about the sun and moon being darkened as symbolic as well: "Once again we are facing apocalyptic, hyperbolic language. Consider Isaiah 13:10–13 is instructive on this point: 'For the stars of heaven and their constellations will not flash forth their light; the sun will be dark when it rises, and the moon will not shed its light. Thus I will punish the world for its evil, and the wicked for their iniquity; I will also put an end to the arrogance of the proud, and abase the haughtiness of the ruthless. I will make mortal man scarcer than pure gold, and mankind than the gold of Ophir. Therefore I shall make the heavens tremble, and the earth will be shaken from its place at the fury of the Lord of hosts in the day of His burning anger.' Despite the appearance, Isaiah is not referring to the end of history. In the context he clearly identifies historical, Old Testament Babylon as the object of this judgment: 'The oracle concerning Babylon which Isaiah the son of Amoz saw' (Isa 13:1). In verse 17 he also mentions the Medes as an element of God’s judgment against them: 'Behold, I am going to stir up the Medes against them.' Not only are the Medes an Old Testament era people who no longer exist, but they would be meaningless if the preceding language speaks of some sort of cosmic catastrophe. Indeed, they themselves wold fall before such phenomena. This prophecy refers to Old Testament Babylon’s overthrow, to the Median invasion of Babylon securing that overthrow" (Gentry, Kindle Locations 1002-1013).

There is much more to Gentry's argument than what I've been able to reproduce here. He goes into many of the positive scriptures regarding how the nations will someday stream to Christ, and he also provides an argument (from the parable of the mustard seed and Daniel's interpretation of Nebuchadnezzar's dream) that this will happen gradually throughout history instead of all at once at the return of Christ. I may update this a some point in the future and discuss them, but I think he at least makes an interesting case.

[Devin · Rating 4 out of 5]

A great introduction to this eschatological perspective. Gentry's best arguments are from the New Testament, but he does not touch on the Old Testament much, partly due to limited space (this "Made Easy Series is not meant to be exhaustive, only succinct), but it also seemed like he was more comfortable with the New Testament. I can't give the book 5 stars because I went to this wanting interaction with the book of Isaiah (the book I'm currently reading with a premill study bible); however, he did cite a book that does exegete Isaiah, as well as various other sources that look good, so I consider this to be 4.5 stars; his research in the endnotes were impressive; he's clearly well studied on this issue. I especially liked his interaction with the other 3 main millennial views; I thought he provided robust challenges to his opposition and dismantled some of the big criticisms of postmillennialism.

Overall, very persuasive and it's got me interested in doing further study on this viewpoint in the near future.

[Jonathan Chase · Rating 5 out of 5]

A great introduction to postmillennialism, with solid arguments from the biblical text. The book does sometimes suffer from a failure to distinguish between an "optimistic" view of the spread of the Gospel and postmillennialism proper. Thus, it wrongly portrays the magisterial reformers as being postmillennial. It would be more helpful in this case simply to show that they shared the optimism that is now associated with postmillennialism, while recognizing that they did not adopt the entire system. That being said, these days anyone who believes that the world will become increasingly Christian is considered a postmillennial. Overall, I recommend the book for its clear argumentation and its straightforward approach to the biblical data.

[Casey Holencik · Rating 4 out of 5]

I will I still don’t ( and won’t) hold to a post millennial eschatology, after reading this book I actually feel like I understand where this who do hold to this belief are coming from and how they get there. I disagree with some of his exegetical foundations and conclusions, but gentry did a good job explain the post millennial position and refuting common objections to it. Well worth a read if you want to understand where they are coming from…

[Grady Adams · Rating 5 out of 5]

Explains Postmillennialism Well

In my thirty five years since the LORD JESUS CHRIST changed my life, and as I’ve grown in HIS Holy Scriptures and grace, I’ve gone from pretribulation, dispensation, to prewrath, to ammillennialism. This book is very convincing and has me praying and searching the Holy Scriptures.

[Steve Hicks · Rating 4 out of 5]

Gentry presents a clear definition of the Postmillennial view

If you are wanting to further your eschatological knowledge (as I was) then I would recommend this book. Gentry did not convince me that the Postmill view is the one I need to land on, but he does present his case for his view in a way easy to understand.

[Bryan Ulmer · Rating 5 out of 5]

In this book, Ken Gentry posits a great argument for Postmillennialism. He presents the affirmative side effectively and answers common objections.

This is a well written, short read for someone looking to get their feet wet in Postmillennialism.

[James Simington · Rating 5 out of 5]

Comparison

Very well written with many good points. I haven't all been clear on the differences in amillenialis postmillenials. I have a better understanding now.

[Charles Sager · Rating 5 out of 5]

perfect overview and resource

This is a good resource for those who like eschatology. This gives not only the basics but FAQ. I highly recommend this resource.

[Jerry Woods · Rating 5 out of 5]

Good book

A quick read on postmillennialism. If you are interested in this subject, then buy this book to get a better understanding.

[Matthew Rawlings · Rating 5 out of 5]

As always, Dr. Gentry does a masterful job defending his position. Highly recommended.

[Lucas Shannon · Rating 5 out of 5]

The best, most clear primer on post millennial thinking I’ve yet read.

[Kyle · Rating 5 out of 5]

Encouraging to scan the Scriptures and highlight the advance of the kingdom of God and the victory of the gospel!

[Cora Wilson · Rating 4 out of 5]

Great and informative book!

This taught me a lot about this end times view. I highly recommend this read! Things were broken down in an easy to understand fashion.

[Jean Pierre · Rating 4 out of 5]

This book by Dr. Gentry is a great book to read for anybody who wants a basic understanding of Post-mill eschatology. He briefly introduces and explains what Postmillennialism is and then goes on to answer some of the main objections by critics of this eschatology. He also presents how Postmillennialism is different from Amillennialism, Historic Premillennialism, and Dispensational Premillennialism by its optimism in regards to God's Kingdom's gradual growth from "a small mustard seed to a tree larger than all the garden plants". Though a short read, this book is definitely thorough in regards to its content. For anyone who wants to start a study on Post-mill, I'd recommend starting with this book.

[Daniel · Rating 3 out of 5]

Gentry presents a mixture of stronger and weaker arguments for postmillenialism. Overall, a good book and discussion of postmillenialism (if you remove the parts about the postmillennial hope and how nonpostmillenial Christians are hopelessly pessimistic).

[Keith · Rating 3 out of 5]

Not convinced .

[Isiah O’Merreighn · Rating 5 out of 5]

Brilliant

As a Reformed Baptist elder and post mill, this is a great overview for all Christians and pastors alike.

[Evandro Junior · Rating 5 out of 5]

Bom demais!