A Case for Amillennialism: Understanding the End Times by Kim Riddlebarger

By Kim Riddlebarger

In a transparent and available demeanour, Kim Riddlebarger provides and defends amillennialism—the trust that the millennium is a gift fact based in Christ's heavenly reign, now not a destiny wish of Christ's rule in the world after his return—as the old Protestant figuring out of the millennial age.

Recognizing that eschatology—the examine of destiny things—is a sophisticated and arguable topic, Riddlebarger starts off with definitions of key terminology and an summary of varied viewpoints and similar biblical subject matters. He then discusses key passages of Scripture that undergo upon the millennial age, together with Daniel nine, Matthew 24, Romans eleven, and Revelation 20. eventually, he evaluates the most difficulties dealing with all the significant millennial positions and cautions us to concentrate on the implications of every view.

This increased variation encompasses a new foreword from Michael Horton, a brand new bankruptcy at the antichrist, a brand new bankruptcy on symptoms of the top, and several other necessary charts and indexes.

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When used by dispensational writers, the term refers to Christ’s secret coming when all believers are suddenly removed from the earth before the great tribulation. Those who believe this sudden, secret event takes place seven years before Christ’s bodily return to earth hold to a premillennial, pretribulational view of the rapture. This is the position taken by dispensationalists. Many Protestants have historically seen this event as one aspect of the general resurrection at the end of the age (1€Cor.

This explains why the account of the ratification of this covenant included the list of peoples who resided between the two great rivers, the Nile and the Euphrates. This promise of a land was fulfilled when Joshua led the people of Israel back into Canaan (Josh. 1:2–9). As Joshua himself later put it, “So the Lord gave Israel all the land he had sworn to give their forefathers, and they took possession of it and settled there” (Josh. 21:43; cf. 7 The clearest illustration of the second type of covenant (a covenant of law) is found in Exodus 24, when the people of God, not YHWH, swore the covenant oath of ratification.

Implied in Walvoord’s criticism is the assertion that the amillennial interpretation allows the interpreter to spiritualize the Scriptures to make them fit into an interpretive grid however he or she sees fit. This nonliteral hermeneutic supposedly provides no external controls other than one’s own theological system, thereby undercutting Scripture’s normative authority. Notice too the not-so-subtle use of ad hominem arguments, which link amillennialism with Protestant liberalism or even Roman Catholicism.

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