Syllabus
Revised Sept 16, 2014
| Teachers: |
Kevin Gau — k v n a @ r n i r c m e i g u f o t e . o |
| Ron Leigh — r n e g @ r n i r c m o l i h f o t e . o |
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| Sessions | Suggested reading in Rhodes (read before class) |
Progress |
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| ✓Session 1 – Aug 28 | Outline: thru: p. 5 | |
| ✓Session 2 – Sept 4 | Chapter 1 | Outline: thru: p. 5 |
| ✓Session 3 – Sept 11 | Chapter 2 | Outline: thru: p. 5 |
| ✓Session 4 – Sept 18 | Chapter 3 & 4 | Outline: up to: III on p. 9 |
| ✓Session 5 – Sept 25 | Chapter 5 | Outline: up to: III. E. on p. 11 |
| ✓Session 6 – Oct 2 | Chapter 6 & 7 | Outline: up to: V. on p. 16 |
| ✓Session 7 – Oct 9 | Chapter 8 | Outline: up to: V. on p. 16 |
| ✓Session 8 – Oct 16 | Chapter 9 | Outline: up to: V. on p. 16 |
| ✓Session 9 – Oct 23 | Chapter 10 & 11 | Outline: up to IV.A.6.a. on p. 13 Handouts: Postmill. - finished; Amill. - thru 4th argument |
| No class Oct 30, Fall Festival | ||
| ✓Session 10 – Nov 6 | Chapter 12 | Handouts: Amill. - finished; Historic Premill. - finished |
| ✓Session 11 – Nov 13 | Chapter 13 | Handouts: Disp. Premill. - finished; Outline: up to: V. Rapture on p. 16 |
| ✓Session 12 – Nov 20 | Chapter 14 & 15 | Outline: up to: C. Theories of the Rapture on p. 18 |
| No class Nov 27, Thanksgiving | ||
| ✓Session 13 – Dec 4 | Chapter 16 | Outline: up to: 3. Posttribulationalism on p. 20 |
| ✓Session 14 – Dec 11 | Chapter 17 | Outline: up to: VI. The Judgment Seat of Christ on p. 23 |
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| Sessions | Suggested reading in Clouse (read before class) |
Progress |
|---|---|---|
| Session 1 – Jan 15 | Additional Resources (below), finished "A," "C," "D" | |
| Session 2 – Jan 22 | Additional Resources (below), finished "G" and "I" | |
| Session 3 – Jan 29 | Reviewed part of first semester | |
| Session 4 – Feb 5 | CANCELLED due to weather | CANCELLED due to weather |
| Session 5 – Feb 12 | Up to "VII. The Marriage of the Lamb" | |
| Session 6 – Feb 19 | Ch. 1 – (main article) Historic Premillennialism | Up to "VIII. E. False and true religion in the tribulation" (p. 6) |
| Session 7 – Feb 26 | Ch. 1 – Responses | Up to "IX. B. Characteristics of the lawless one" (p. 8) |
| Session 8 – Mar 5 | Ch. 2 – (main article) Dispensational Premillennialism | Up to "X. Millennial or Mediatorial Kingdom" (p. 10) |
| Session 9 – Mar 12 | CANCELLED due to weather | CANCELLED due to weather |
| Session 10 – Mar 19 | Ch. 2 – Responses | Up to "X.C.1., The occasion for Millennial Kingdom …" (p. 12) |
| Session 11 – Mar 26 | Ch. 3 – (main article) Postmillennialism | Up to "X.C.5., The amazing dimensions of the millennial kingdom …" (p. 14) |
| No class April 2, Spring Break | ||
| Session 12 – Apr 9 | Ch. 3 – Responses | Up to "X.F., The millennial kingdom established on earth" (p. 17) |
| No class April 16, Easter Week | ||
| Session 13 – Apr 23 | Ch. 4 – (main article) Amillennialism | Up to "XI. Resurrection" (p. 18) |
| Session 14 – Apr 30 | Ch. 4 – Responses | |
The study of eschatology can become divisive, but cautions such as the following should help us keep a good perspective.
John Walvoord
It should be obvious to any impartial observer that the differences between pretribulationists and posttribulationists are doctrinal and exegetical, not spiritual, and that worthy and godly men are found on both sides of this question. (John F. Walvoord, The Rapture Question, Dunham, 1957, p. 134)
J. Barton Payne
It must be cautioned that on certain eschatological details Scripture itself is not always clear; and sincere Christians may, accordingly, maintain divergent opinions. (J. Barton Payne,The Imminent Appearing of Christ, Eerdmans, 1962, p. 7)
Differences in viewpoint concerning the Lord's return have, however, had a serious practical effect in minimizing the fellowship that should have existed between evangelicals, who are otherwise united in a common loyalty to the Word of God. (Payne, op. cit., p. 168)
Robert D. Culver
If prophecies of the First Advent of Christ could only be partially understood until after fulfillment, even by the best devout minds, it is likely true that no interpreter of yet unfulfilled prophecy today, or any school of interpretation, has a lock-hold on all the certainties of the future. We will likely all be as surprised as Peter (who tried to talk Jesus out of His determination to embrace the Passion, Matt. 16:22) was when prediction of 'the sufferings of Christ' became history (1 Peter 3:8-12).Though we have enough information to formulate a 'theology of hope' we must still 'walk by faith, not by sight.' (Robert Duncan Culver, Systematic Theology: Biblical and Historical, Mentor / Christian Focus Publications, 2005, p. 1115)
George Eldon Ladd
It gives me grief to see the contention over some secondary – shall I put it – points of doctrine. Satan loves to divide and bring division in the body of believers. If you believe one point, or the second point, or the third point, of this pre-, mid- and posttribulation rapture, God bless you. (George Eldon Ladd, The Blessed Hope, Eerdmans, 1956, p. 161)
Charles Haddon Spurgeon
You know I am no prophet. I do not know anything about 1866; I find quite enough to do to attend to 1862. I do not understand the visions of Daniel or Ezekiel; I find I have enough to do to teach the simple word such as I find in Matthew, Mark, Luke, and John, and the Epistles of Paul. I do not find many souls have been converted to God by exquisite dissertations about the battle of Armageddon, and all those other fine things. I have no doubt prophesyings are very profitable, but I rather question whether they are so profitable to the hearers as they may be to the preachers and publishers. … I will not divide the house tonight by discussing whether the advent will be premillennial or postmillennial, or anything of that. It is enough for me that He will come, and "in such an hour as you think not, the Son of Man will come" [Matt. 24:44]. … Never mind about the last vials; fill your own vial with sweet odors and offer it before the Lord. Think what you like about Armageddon, but do not forget to fight the good fight of faith. Guess not at the precise era for the destruction of Antichrist; go and destroy it yourself, fighting against it every day. (Charles Haddon Spurgeon, Sermon entitled "Citizenship in Heaven" delivered at the Metropolitan Tabernacle, Newington, London, England, Oct. 12, 1862, available online at spurgeongems.org/vols7-9/chs476.pdf)
James M. Gray
There is, indeed, a difference of opinion upon this matter. There are good Christians who believe the second coming is post-millennial, that it will follow rather than precede that period. And because of this I would speak with modesty and without contention on the subject, but, nevertheless, I must witness to the truth as I see it, and as God has revealed it to my heart and understanding. (James M. Gray, Satan and the Saint, The Bible Institute Colportage Assoc., 1909, p. 113)
Milton Terry
[Regarding the Olivet Discourse] In view of the various opinions of this important prophecy one may well approach the investigation of it with great reserve. All dogmatic assumptions and prepossessions should be set aside, and the entire passage should be studied with strict regard to the context, scope, and plan. (Milton S. Terry, Biblical Hermeneutics, Zondervan, late 1800s, p. 440)
When the disciples asked Jesus about the future of the kingdom, he said
It is not for you to know the times or dates the Father has set by His own authority … (Act 1:7)
This makes us ask if we are supposed to know anything about the end times.
Of course, this was Jesus' answer to a very specific question. Also, the question was asked decades before the destruction of Jerusalem, which was the next major future event. Also keep in mind that Jesus' answer must be balanced against the fact that Jesus himself had taught his disciples many things about the future and about the kingdom (for example, in the Olivet discourse). It must also be compared with the fact that the apostles taught their converts many things about the future, as seen in the epistles listed in the next section.
Notice that after saying "it is not for you to know …", Jesus went on to remind them about their responsibility to be his witnesses to the whole world (verse 8). When we compare the importance of our witness for the Lord with the importance of our knowing all the details of the future, the former is obviously far more important.
And even after we spend many years studying the biblical teachings about the future, we will probably, like the disciples, have some unanswered questions.
Following is a short list of key passages. It is short for several reasons. First, only passages on general eschatology are included. Second, only extended passages are included, rather than single verses which merely mention the fact of Christ's return. Third, only prose (non-apocalyptic) passages are included.
The Daniel passage is listed in parentheses because, in my view, this passage pertains to the first advent of Christ and the destruction of Jerusalem in AD 70. However, dispensationalists hold that the final week mentioned in this passage refers to a great tribulation still future to us.
Some would list the entire book of Revelation, at least from chapter 4 on. However, because of the apocalyptic nature of most of this material it is not included in the following list. The possible exception, of course, is chapter 20 which is the sole explicit reference to a millennium.
The list of passages is intended to serve as a "study these first" list. This follows the hermeneutical principle of interpreting less clear passages in the light of clearer passages.
The following charts represent the main features of four widely held views. They are arranged from the simplest to the most complex. They are intended merely as a first introduction to these views for your comparison. All four views are held by serious Bible scholars who are fellow believers and hold a high view of scripture.
You will find many variations within each view. Don't feel that your personal view has to end up the same as one of these four views. One of these views might be correct, but perhaps all four are incorrect.
You should not start with a particular chart (no matter who or where it comes from) and then look for proof texts to support that view. Instead, set aside all charts and let the Bible be your controlling source.
These charts do not include full preterism, which sees all prophecies, even the return of Christ and the resurrection of believers, as past.
It is important not only to think about your topic, but also to think about your thinking process while dealing with that topic. In some fields this is made rather obvious and widely discussed. For example, in counseling, a counselor must be aware both of the current "issue" and, at the same time, be aware of the current dynamics of the counseling process. Similarly, when studying any Bible passage, you should be aware both of the content or topic of the passage, and also your method of dealing with that topic (your hermeneutics).
A careful interpreter will interpret both literally and figuratively …. Labels suggesting that a man is either a completely literal interpreter or a completely figurative interpreter are foolish .… a careless tossing around of labels should be avoided at all costs. The well-balanced interpreter has objective reasons for both literal and figurative meanings. (A. Berkeley Mickelsen, Interpreting the Bible, Eerdmans, 1963, p. 304-305)
The subject of last things in the New Testament must be understood … as enlargement of and fulfillment of both prophecy and history in the Old Testament. … Jesus Himself trained them to think this way by His own explanation of His mission. In two episodes with His disciples He explained that all His work and program had been predicted throughout the Old Testament (Luke 24:25-27, 44-47). He saw not only His [1] sufferings, death, [2] resurrection, ascension [3] present reign in heaven 'written in Moses, and in the prophets and in the Psalms' but also the [4] preaching of 'repentance and forgiveness of sins and in his name among all nations' in the present age. He also saw [5] His coming kingdom and visible glory written there. Readers should check this out against the passages cited above from Luke 24 if not already convinced of these facts. (Robert Duncan Culver, Systematic Theology: Biblical and Historical, Mentor / Christian Focus Publications, 2005, p. 1010, numbers [1] thru [5] added)
In Culver's fifth item, "His coming kingdom and visible glory," Culver is referring to Christ's future (to us), visible, earthly kingdom, as he propounds elsewhere. And Culver sees this coming earthly kingdom and visible glory in the Luke passages. However, the passages Culver cites make no mention of this fifth item. The phrase "enter his glory" in verse 26 is certainly a reference to Christ's present, invisible glory in the Father's presence as described in John 17:5 (compare John 19:29-30 and Luke 23:45-46). This is a clear example of how your system can make you see things that are not there! And it should be a warning to all of us to constantly question whether we are doing exegesis or eisegesis.I trust that the student has distinguished what is commonly called "double fulfillment" from what I have called "double lens perspective." Recognition that the "age to come" contains a further "age to come" is quite different from assigning two fulfillments to a specific prediction. (footnote on p. 363)
It is possible that what Buswell calls "double lens perspective" is better explained either by the "near/far" aspects of prophecy, or by the notion that all complex subjects can have different aspects, some of which may even be referred to by the same terminology. See the section "Multiple aspects typical in various doctrines" in the paper on "Last Days" and Other Eschatological Phrases.The word "eschatology" is based on the Greek adjective eschatos (εσχατος). This Greek word is used over 50 times in the New Testament, and simply means last or final. (In certain contexts it means last in rank, or least.) Here are a few occurrences:
There are three Greek terms frequently found in New Testament passages related to eschatology. However, some scholars tend to use these terms without bothering to give their meanings, so we have included the meanings in the following table.
| Greek term | Meaning | N.T. passages using the term and relevant to eschatology |
| parousia (παρουσια) |
coming, arrival, presence |
Matthew 24:3, 27, 37, 39 1 Corinthians 15:23 1 Thessalonians 2:19; 3:13; 4:15; 5:23 2 Thessalonians 2:1, 8 James 5:7, 8 2 Peter 1:16; 3:4, 12 1 John 2:28 |
| apokalypsis (αποκαλυψις) |
revelation, disclosure, manifestation, appearance |
Romans 2:5 1 Corinthians 1:7 2 Thessalonians 1:7 1 Peter 1:7, 13; 4:13 Revelation 1:1 |
| epiphaneia (επιφανεια) |
appearing, coming, manifestation, splendor |
2 Thessalonians 2:8 1 Timothy 6:14 2 Timothy 4:1, 8 Titus 2:13 |
(Of course, there are many additional New Testament passages relevant to eschatology which do not use any of these three terms.)
Erickson, Millard. Introducing Christian Doctrine, 2d ed, Baker Academic, 2001 — Chapters 40 and 41 provide a brief but well done overview of Christ's second coming and various millennial and tribulational views.
Erickson, Millard. A Basic Guide to Eschatology, Baker Books, 1998 — Erickson provides a summary of three basic millennial views and several tribulational views. His summary is straightforward, detailed, and fair minded. Each view is presented, citing the arguments of its proponents, then evaluated. Erickson personally favors the premillennial posttribulational view, which he does not reveal until the end of the book. A little background in Greek might help the reader, but the material is still very beneficial for those without this background. (The first two chapters are more appropriate for a course in the history of theology.)
Grudem, Wayne, Systematic Theology: An Introduction to Biblical Doctrine, Zondervan, 1994 — Chapter 55 provides a clear explanations of millennial and tribulational views.
Clouse, Robert G., editor, The Meaning of the Millennium: Four Views, IVP Academic, 1977 — An excellent overview of millennial views, presented in four chapters, one for each of the major views:
Historic Premillennialism, by George Eldon Ladd
Dispensational Premillennialism, by Herman A. Hoyt
Postmillennialism, by Loraine Boettner
Amillennialism, by Anthony A. Hoekema
Each chapter includes a main article by the author, as listed above, plus responses by the other three authors. The most helpful sections are the three main articles by Ladd, Boettner, and Hoekema, plus the two responses to dispensational premillennialism by Boettner and Hoekema.
Sandy, D. Brent, Plowshares & Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic, InterVarsity Press, 2002 — Sandy asks when the words of prophecy should be taken at face value. He provides an enlightening examination of the nature of apocalyptic and prophetic language in the Bible. Excellent discussion of the use of metaphor (figurative language in general) and idiom in biblical prophecy. Sandy emphasizes that, when it comes to the purpose of prophecy, both persuasion to repent and prosecution when repentance is absent are far more important than detailed prediction of the events of a future judgment. The chapter entitled "How Have Prophecies Been Fulfilled?" is especially helpful for anyone who agrees with Sandy that the Bible is its own best interpreter. In view of the fact that there are a variety of types of prophecies in the Bible, Sandy's conclusions will not apply to every prophecy, but they do provide a needed corrective to the woodenly literal mind set of some Bible prophecy interpreters.
Mickelsen, A. Berkeley, Interpreting the Bible, Eerdmans, 1963 — In chapter 13, "Prophecy," Mickelsen lays an important foundation for the interpretation of prophecy, discussing such things as the nature of prophecy, its sources, and unique aspects of prophetic/apocalyptic language. He points out that prophecy generally contains too little detail to be described as "history written beforehand." Avoiding extremes such as the literal fulfillment of all details or the symbolic meaning of a prophecy, Mickelsen recommends an approach characterized by "equivalents, analogy, or correspondence" not only when interpreting such things as weapons or modes of transportation, but also when interpreting references to the people of God.
Virkler, Henry A., Hermeneutics: Principles and Processes of Biblical Interpretation, — In chapter 7, "Special Literary Methods," Virkler has a brief but very helpful summary in the section entitled "Issues in the Interpretation of Prophecy and Apocalyptic Literature" (pages 194-205). His comments are well balanced and he draws from a number of classic authors in the field.
preteristarchive.com — This website includes the writings of many scholars who understand biblical eschatology in a fulfilled or realized rather than a futurist manner.
This category also includes J. I. Packer.
Berkhof, L., Systematic Theology, Eerdmans, 1938 — Part Six, "The Doctrine of The Last Things," contains 9 chapters on both individual and general eschatology. Berkhof provides and excellent discussion of the all the essential elements of both subjects.
Metzger, Bruce M., Breaking the Code: Understanding the Book of Revelation, Abingdon, 1993 — This short volume serves as an excellent and enlightening introduction to the book of Revelation. Metzger gives full recognition to apocalyptic language and makes good sense of the imagery of Revelation. He shows how the book gave comfort to the recipients of John's (Christ's) letters to the seven churches of Asia Minor, and generally shuns a literalist (futurist, dispensational) interpretation. (Metzger briefly describes the major millennial views, but does not explicitly endorse one. Nevertheless, his views seem to line up best with amillennialism.)
Riddlebarger, Kim, A Case for Amillennialism: Understanding the End Times, Baker Books and Inter-Varsity Press, 2003 — An excellent presentation of the amillennial view, which highlights weaknesses in both premillennialism and postmillennialism. His most extended criticism, however, is aimed at dispesationalism (unfortunately, assuming J. Dwight Pentecost as its best spokesman).
This category also includes such prominent Reformed theologians as Charles Hodge, Benjamin. B. Warfield, and Augustus Hopkins Strong.
Boettner, Loraine, The Millennium, Presbyterian and Reformed Pub. Co., 1957, revised 1970 — Excellent presentation of the postmillennial view and criticism of the amillennial and premillennial views. "… before Christ comes again we shall see a Christianized world" (p. 38). In spite of its questionable characterization of world trends, this volume contains much thought provoking material.
Kik, J. Marcellus, An Eschatology of Victory, Presbyterian and Reformed, 1971 — An exposition of Matthew 24 and Revelation 20. Kik favors a revival of postmillennialism in spite of present world trends, noting that scripture, not current events, determines doctrine. He claims that Christ's coming is his judgment of sin, and his millennial reign is current, from heaven, never from a physical, earthly throne. The darkening of the sun in Jesus' Olivet discourse refers figuratively to the end of Judaism in A.D. 70.
This category also includes such notable pretribulationists as James M. Gray, Arno C. Gaebelein, R. A. Torrey, Harry A. Ironside, and Lewis Sperry Chafer.
Ladd, George Eldon, Jesus and the Kingdom: The Eschatology of Biblical Realism, Harper & Row, 1964 — This classic work is a "must read." Ladd emphasizes the necessity of understanding the dual truths that God's kingdom, as the dynamic reign of God, is both present and future. It is present in the sense of Christ's reign in the hearts of individual believers, and future in the sense of Christ's eschatological reign. This understanding lays an important foundation for figuring out the relationship between national Israel and the church. A thorough and most helpful volume.
Ladd, George Eldon, The Blessed Hope, Eerdmans, 1956 — In this excellent volume Ladd contends that the church will experience the tribulation. Also, Israel will turn as a people to Christ, who will return (a "unified" return) to set up his millennial kingdom. Ladd systematically highlights the lack of scriptural support for various aspects of pretribulationalism.
Payne, J. Barton, The Imminent Appearing of Christ, Eerdmans, 1962 — An excellent discussion of the issues surrounding the timing of Christ's return. Payne view can be described as classical posttribulationalism, or historic premillennialism. Both scholarly and biblical – a "must read."
Sammons, Stephen P., Reflections on Dispensationalism: Does a literal interpretation of the Bible support a pretribulation rapture? CreateSpace(Amazon), 2012 — Sammons began as a dispensationalist, but his own research has shown him the failings of dispensationalism and its so-called literal hermeneutic. He deals with dispensationalism in general and with the doctrine of the pretribulational rapture in particular, and asks all the right questions. Sammons finds the dispensational hermeneutic to be a theological grid which, when placed on biblical passages, leads to incorrect interpretation. Sammons' views line up with the historic premillennial (or classic posttribulational) view.
MacArthur, John and Arthur W. Pink, The Second Coming: Signs of Christ's Return and the End of the Age, Crossway Books, 2006, — An introductory presentation of the standard dispensational view (premillennial, pretribulational).
Walvoord, John F., The Rapture Question, Dunham, 1957 — An introductory presentation of the standard dispensational view (pretribulational rapture).
Walvoord, John F., Daniel: The Key to Prophetic Revelation, Moody Press, 1971 — A commentary on the book of Daniel. In chapter 9 he adopts the standard dispensational view of Daniel's prophecy of 70 weeks, placing the church age as a parenthesis between the 69th and 70th week, with the 70th week being the great tribulation.
Rosenthal, Marvin, The Prewrath Rapture of the Church, Nelson, 1990 — Rosenthal is a "converted" pretribulationist, so his view is similar in many respects to the standard dispensational view but with a unified return of Christ after the great tribulation.
Mauro, Philip. The Gospel of the Kingdom. Reiner Publications. Reprinted 1966. — Mauro labels the dispensational views presented in the Scofield Reference Bible as "modern" and "novel." He argues convincingly that the Kingdom of God is not earthly, but spiritual, being the present age (the age of the Gospel, of the Holy Spirit, of the church). Israel ceased to be a nation at the destruction of Jerusalem in A.D. 70. Somewhat repetitious, but many helpful insights.
Mauro, Philip, The Seventy Weeks and the Great Tribulation, Rev. Ed. 1944, reprinted by Reiner Publications, 1970 — Argues convincingly that the 69 weeks of Daniel 9:24-27 extend to the baptism of Christ and that there is no gap between the 69th and 70th week. He sees much of Jesus' Olivet discourse (Matthew 24) as applying to the destruction of Jerusalem in A.D. 70 and the dispersion of the Jews, which he identifies with the tribulation of Matthew 24:21. Somewhat repetitious, but many helpful insights.
Mauro, Philip, Things which Must Soon Come to Pass: A Commentary on Revelation, Revised edition 1932, republished by G.A.M. Publications, 1990. — Mauro's millennial view is explained in the final chapter (15), which was added to the first edition to form the second. He claims to be neither pre, mid, or postmillennial, but he is closest to the amillennial view, for he claims that the millennium is heavenly rather than earthly.