By Kim Riddlebarger
In a transparent and obtainable demeanour, Kim Riddlebarger provides and defends amillennialism—the trust that the millennium is a gift truth founded in Christ's heavenly reign, now not a destiny wish of Christ's rule in the world after his return—as the historical Protestant knowing of the millennial age.
Recognizing that eschatology—the learn of destiny things—is a classy and debatable topic, Riddlebarger starts off with definitions of key terminology and an summary of assorted viewpoints and similar biblical topics. He then discusses key passages of Scripture that endure upon the millennial age, together with Daniel nine, Matthew 24, Romans eleven, and Revelation 20. ultimately, he evaluates the most difficulties dealing with all of the significant millennial positions and cautions us to pay attention to the results of every view.
This multiplied variation encompasses a new foreword from Michael Horton, a brand new bankruptcy at the antichrist, a brand new bankruptcy on symptoms of the tip, and several other invaluable charts and indexes.
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Additional resources for A Case for Amillennialism: Understanding the End Times
Many Protestants have historically seen this event as one aspect of the general resurrection at the end of the age (1Â€Cor. 15:50–55; 1Â€Thess. 4:13–5:11). The rapture, therefore, refers to the catching away of believers who are living at the time of Christ’s bodily return to earth. When they are caught away in the resurrection, they join those who have died in Christ. While these two resurrection passages are often used by dispensationalists as biblical proof texts for a sudden and secret rapture, historically, Protestants have believed that both texts speak instead of the resurrection of believers from the state of life or death to glorification at the return of our Lord.
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. YHWH called Moses, Aaron, Nadab, and Abihu, along with seventy elders, up to Mount Sinai, where the group worshiped him at a distance.
This does not mean that amillennialism is true simply because it has historical support within Catholic Christianity and historic Protestantism. Nevertheless, this is an impressive point, which is often not considered. As the dispensational movement captured the hearts and minds of conservative American evangelicals with its stress on a literal interpretation of biblical prophecy, amillennialism was often equated with Protestant liberalism or Roman Catholicism. ” As with postmillennialism, amillennialism has suffered greatly from the failure of Reformed and Lutheran writers to defend the position against the barbs of popular prophecy writers such as Dave Hunt, Chuck Missler, and Hal Lindsey.