Article: An Amillennialist Challenge to Historic Premillennialism by J. Brandon Burks (original source I would like to consider what an Amillennialist might say to a Historic Premillennialist. That is, Wayne Grudem, Craig Blomberg, Douglas Moo, Jim Hamilton, Albert Mohler, John Piper, Randy Alcorn, or Thomas Schreiner (note: Schreiner has since returned to Amillenialism)? Perhaps in another post we can pose this question in reverse.
In good Van Tillian fashion, this post will use the insights of Sam Storms to deconstruct the Premillennialist position, and then G.K. Beale and others to offer an alternative understanding of Revelation 20:4.
Sam Storms gives six problematic beliefs that must necessarily accompany a Premillennialist view of end times. [For some back and forth on this, see Justin Taylor vs. Jim hamilton]. According to Storms, a Historic Premillennialist must necessarily believe:
1. That physical death will continue to exist beyond the time of Christ’s second coming (Rev. 20:7-10).
2. That the natural creation will continue, beyond the time of Christ’s second coming, to be subject to the curse imposed by the fall of man.
3. That the New Heavens and New Earth will not be introduced until 1,000 years subsequent to the return of Christ [not at His return].
4. That unbelieving men and women will still have the opportunity to come to saving faith in Christ for at least 1,000 years subsequent to his return.
5. That unbelievers will not be finally resurrected until at least 1,000 years subsequent to the return of Christ [though Scripture speaks of only one resurrection]
6. That unbelievers will not be finally judged and cast into eternal punishment until at least 1,000 years subsequent to the return of Christ.[1]
Storm concludes: “’So what is wrong with believing these things’, asks the premillennialist? What’s wrong is that these many things that premillennialists must believe (because of the way they interpret Scripture), the New Testament explicitly denies.”[2]
Having seen some of the potential problems with holding to a Historic Premillennialist position, G.K. Beale and others will offer an alternative position.
Revelation opens with these words: “The revelation of Jesus Christ, which God gave him to show to his servants the things that must soon take place. He made it known by sending his angel to his servant John.” The phrase “make known” is the aorist form of the Greek word ???????, and it comes in a context that makes allusions to Daniel 2:28-30, 45.[3] This is significant because the only places in the Bible where the clause “’revelation… God showed… what must come to pass… and he made known (???????)’ occur together is in Daniel 2 [LXX] and Revelation 1:1.”[4] Continue reading