INTRODUCTION - Hymns of the victory of the gospel:
JESUS SHALL REIGN WHERE’ER THE SUN
DOES HIS SUCCESSIVE JOURNEY’S RUN;
HIS KINGDOM STRETCH FROM SHORE TO SHORE,
TILL MOONS SHALL WAX AND WANE NO MORE,
FOR HIM SHALL ENDLESS PRAYER BE MADE,
AND PRAISES THRONG TO CROWN HIS HEAD;
HIS NAME, LIKE SWEET PERFUME, SHALL RISE
WITH EVERY MORNING SACRIFICE.
PEOPLE AND REALMS OF EVERY TONGUE
DWELL ON HIS LOVE WITH SWEETEST SONG;
AND INFANT VOICES SHALL PROCLAIM
THEIR EARLY BLESSINGS ON HIS NAME.
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JOY TO THE WORLD! THE LORD IS COME!
LET EARTH RECEIVE HER KING;
LET EV’RY HEART PREPARE HIM ROOM,
AND HEAV’N AND NATURE SING,
AND HEAV’N AND NATURE SING,
AND HEAV’N AND HEAV’N AND NATURE SING.
JOY TO THE EARTH! THE SAVIOR REIGNS!
LET MEN THEIR SONGS EMPLOY;
WHILE FIELDS AND FLOODS,
ROCKS, HILLS AND PLAINS
REPEAT THE SOUNDING JOY,
REPEAT THE SOUNDING JOY,
REPEAT, REPEAT THE SOUNDING JOY.
HE RULES THE WORLD WITH TRUTH AND GRACE,
AND MAKES THE NATIONS PROVE
THE GLORIES OF HIS RIGHTEOUSNESS
AND WONDERS OF HIS LOVE,
AND WONDERS OF HIS LOVE,
AND WONDERS, WONDERS OF HIS LOVE.
FAR AS THE CURSE IS FOUND,
CROWN HIM WITH MANY CROWNS, THE LAMB UPON HIS THRONE:
HARK, HOW THE HEAVENLY ANTHEM DROWNS ALL MUSIC, BUT ITS OWN!
AWAKE MY SOUL AND SING OF HIM WHO DIED FOR THEE,
AND HAIL HIM AS THY MATCHLESS KING THROUGH ALL ETERNITY.
CROWN HIM THE LORD OF PEACE; WHOSE POW’R A SCEPTER SWAYS
FROM POLE TO POLE, THAT WARS MAY CEASE, ABSORBED IN PRAYER AND PRAISE:
HIS REIGN SHALL KNOW NO END; AND ROUND HIS PIERCED FEET
FAIR FLOWERS OF PARADISE EXTEND THEIR FRAGRANCE EVER SWEET.
Matthew Bridges, 1851
HAIL TO THE LORD’S ANOINTED, GREAT DAVID’S GREATER SON! HAIL, IN THE TIME APPOINTED, HIS REIGN ON EARTH BEGUN! . . . O’ER EV’RY FOE VICTORIOUS, HE ON HIS THRONE SHALL REST, FROM AGE TO AGE MORE GLORIOUS, ALL BLESSING AND ALL BLESSED; THE TIDE OF TIME SHALL NEVER HIS COVENANT REMOVE; HIS NAME SHALL STAND FOREVER THAT NAME TO US IS LOVE. James Montgomery 1821
TO US A CHILD OF HOPE IS BORN, TO US A SON IS GIV’N, HIM SHALL THE TRIBES OF EARTH OBEY, HIM ALL THE HOSTS OF HEAV’N;
HIS POW’R, INCREASING, STILL SHALL SPREAD, HIS REIGN NO END SHALL KNOW; JUSTICE SHALL GUARD HIS THRONE ABOVE, AND PEACE ABOUND BELOW;
HIS NAME DIVINE, ABOVE ALL NAMES, HIS GLORY ALL SHALL TELL; ALL NATIONS WORSHIP AT HIS THRONE HE IS IMMANUEL. John Morison, 1781
Remember those powerful words of Scripture in Handel’s, Hallelujah Chorus:
“The Kingdom of this world, has become the kingdom of our Lord and of His Christ and He shall reign forever.”
Why should the devil have all the good music? Postmillennialists do not have to ask this about other eschatological options ... Now of course there is some church music which reflects the dispensational view too: “I Wish We’d All Been Ready” (a good theme song to a movie, 88 Reasons Why Christ is Coming in 1988)
I believe and hope to defend that Christ’s kingdom is victorious in the gospel age because He promised his covenantal mercies will extend to a thousand generations.
MILLENNIAL POSITIONS - GETTING OUR POSITION FROM THE BIBLE
We are under obligation to answer these questions from an exegesis of specific texts if there be such texts that specifically address these issues. If we wish to settle the first significant question, we must find a passage which addresses the Messianic reign of Jesus in connection with His coming with a temporal or chronological sequence addressed. We should we be looking for a passage that specifically and explicitly sets out a sequence of events which include both the reign of Christ and His coming. Where is such a passages? Not the Olivet discourse, His reign is not addressed. Not 1Th 4:13-18, there’s no reference to His Reign. Not Rev 19-20. There are no temporal adverbs like “after that” or “then,” marking a sequence of events.
The only passage that states a chronological relationship between the coming and reign of Christ is 1Co 15:22ff: “For as in Adam all die, so also in Christ all shall be made alive. But each in his own order: Christ the first fruits, after that those who are Christ’s at His coming, then comes the end, when He delivers up the kingdom to the God and Father, when He has abolished all rule and all authority and power. For He must reign until He has put all His enemies under His feet. The last enemy that will be abolished is death.. . . 51 Behold, I tell you a mystery; we shall not all sleep, but we shall all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. 53 For this perishable must put on the imperishable, and this mortal must put on immortality. 54 But when this perishable will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written, "DEATH IS SWALLOWED UP in victory. 55 "O DEATH, WHERE IS YOUR VICTORY? O DEATH, WHERE IS YOUR STING?" ” (1Co 15:22-26, 51-55)
Definition -
Chronology: Biblical (evangelical) postmillennialism is the Scripturally-grounded conviction that Christ’s glorious kingdom instituted in His first advent gradually and successfully grows to fill the world (His coming is “post-millennial kingdom”). It precedes His Second Coming at which time He will judge the living and the dead and effect the resurrection-transformation of believers and consummate His kingdom in the “eternal state.” It is inter-advental in its chronology (Christ’s “millennial” reign is not literally 1000 years).
Christologically: His kingdom reign is from the right hand of the Father, controlling and upholding all things by His power, effecting His purposes by the Spirit and Word, preeminently through His people, to transform the world to reflect His glory and accomplish His redemptive purposes in history.
CHRONOLOGY OF CHRIST’S MILLENNIAL REIGN
The entire chapter of 1 Corinthians 15 is directed to the question of the validity of bodily resurrection, as indicated in 15:12, "some among you say that there is no resurrection of the dead." In developing his answer to this unorthodoxy, he provides an eschatological sequence moving from Christ’s resurrection to the te,loj ("end"). On first glance it might be curious that Paul’s defense of resurrection includes an explanation involving the kingdom and reign of Christ. But upon analysis the reader finds that it is precisely because resurrection regards death, and death is a kingdom enemy, that Paul must discuss the reign of Christ.
The specific context of 15:25-26 is the origin of death ("for as in Adam all die"), the Messianic deliverance from death ("so also in Christ all shall be made alive"), and the sequence of this deliverance: The ta,gma ("proper order") proceeds in the following manner: Christ was resurrected, "after that" (e;peita) the resurrection of "those who are Christ’s at His coming" (parousi,a) (v. 23), "then the end" (ei=ta to. te,loj). It is clear that Paul is giving a chronological sequence of events because of his use such adverbs (e;peita, ei=ta) used for "marking the sequence of one thing after another."
Literally, it is "then the end." Of the endless variety of verbs, phrases, or terms Paul could have employed to clarify that the telos is a 1000 year period of time, no such indication is present. The "end" is at the time "when" (1) "He delivers up the kingdom to the God and Father," and at the time when (2) "He has [already] abolished (katargh,sh--subjunctive aorist) all rule and all authority and power" (15:24).
In the first clause, it is strictly contemporaneous: the end is precisely when Christ delivers up the kingdom. The kingdom is therefore a reality prior to the "end." In the second clause, the abolition of all authority has already become a reality. The te,loj thus follows Christ’s reign and thus the consummation of the kingdom, since the subjection of his enemies has previously taken place. This view is affirmed even more in 15:25.
Paul explains, "For He must reign until He has put all His enemies under His feet" (15:25). There is a prima facia relationship between 1 Corinthians 15:25 and Psalm 110:1b, "Sit at My right hand, until I make Thine enemies a footstool for Thy feet." Paul uses the word "reign" in place of "sit at My right hand" and portrays Christ as active in the role of subduing His enemies. Conceptually 15:25 is identical to Psalm 110:1: the Lord is ruling until all enemies are subdued. It is important to note the ga,r is "introducing an explanation." Paul explains the kingdom actions of 15:24 by Christ’s reign. The verb "reign" basileu,ei is a present tense infinitive, indicating that the reign is a present reality to Paul.
So, when does the reign of Christ (in the 15:25 sense) take place? Paul gives the chronological "key." We are told what the "last enemy" (e;scatoj evcqro.j) is—"death" (qa,natoj) (15:26) and we are told when (o[tan) death is "swallowed up in victory" (15:54)—at the Resurrection (parousia). Death (qa,natoj) is "abolished" (katargei/tai, 15:26) or "destroyed" (KJV, NKJ, NIV, RSV, ASV) "when this perishable (fqarto.n) will have put on the imperishable (avfqarsi,an), and this mortal (qnhto.n) will have put on immortality (avqanasi,an)" (15:54). The conclusion is forceful and definitive for the millennial chronology debate. Death is the poison of which resurrection is the antidote. Christ officially abolished death at His resurrection (2Ti 1:10, Heb 2:14) and will completely vanquish death at "The Resurrection" (1Co 15:54-55, Joh 5:29). His (millennial) reign, in the terms of the Dixit Dominus, occurs between His resurrection and "The Resurrection" at which time the abolition of death, the last enemy, occurs.
Paul’s rhetoric powerfully establishes that death is overcome at the parousia. In the first image (15:26), death is "abolished" or "nullified" (katargew cf. 2Co 3:14, Rom 4:14) and in the second context death is not merely "nullified," it is "swallowed, overcome, destroy[ed]" (katepo,qh) (15:51-54) in victory. This rhetorical progression is completely within the structure of the chapter and its theme of resurrection. The text says all [pa/san] avrch.n (rule) kai. pa/san evxousi,an (authority) kai. du,namin (power) will be "nullified" prior to His parousia. Death is the final power to be abolished. Again, if the last enemy is overcome at the parousi,a| (coming) when those alive will be "changed" (avlla,ssw) and the "dead will be raised imperishable" (1Co 15:23 cf 15:52-54), Christ’s reign is interadvental.
Paul’s eschatology is thanatological. Christ’s reign is the antidote to death, for He will certainly overcome all His enemies, the last of which is the most pertinent to the "resurrection" question of chapter 15. Irrespective of our millennial moorings, we should all rejoice that by God’s free grace, because of the merits of Christ, through the gospel (15:3-4) one receives this power of God for salvation from death (Eph 2:1-9, 2Ti 1:10)—the effects of which will be gloriously visible at the last day.
As observed above, Christ challenged the messianic theology of the Pharisees with Psalm 110:1:
‘What do you think about the Christ, whose son is He?’ They said to Him, ‘The son of David.’ He said to them, ‘Then how does David in the Spirit call Him ‘Lord,’ saying, ’The Lord said to my Lord, ‘Sit at my right hand, until I put thine enemies beneath thy feet’? ‘If David then calls Him ’Lord,’ how is He his son?’ And no one was able to answer Him a word, nor did anyone dare from that day on to ask Him another question. (Mat 22:42-46)
From this passage it may be gleaned that the Dixit Dominus was understood by the Pharisees to be messianic and played some role in the pre-apostolic thought regarding Messiah. O. Palmer Robertson rhetorically asks, “Who is this person, who could be ‘Lord’ over David, to whom the Covenant Lord speaks? David as king holds the highest office in Israel. Who beside God himself stands above the King of Israel as his Lord, and deserves to received the homage of all those who have opposed him?” This is exactly the point that Christ makes in citing the text. J. A. Alexander says, “The person thus described as the superior and sovereign of David and his house, and of all Israel, could not possibly be David himself, nor any of his sons and successors except one, who, by virtue of his twofold nature, was at once his sovereign and his son.” If such a Christology seems to high for David, surely it was not for Peter who interpreted it just this way.
For it was not David who ascended into heaven, but he himself says: “THE LORD SAID TO MY LORD,” SIT AT MY RIGHT HAND, UNTIL I MAKE THINE ENEMIES A FOOTSTOOL FOR THY FEET.” Therefore let all the house of Israel know for certain that God has made Him both Lord and Christ-- this Jesus whom you crucified. (Act 2:33-36)
The divine messianic interpretation of Psalm 110 is confirmed theologically from the apostolic vantage point, no doubt. It is also important to observe that the Jewish views on messiah are equally supportive. But it is no less certain from a purely exegetical analysis of the text itself. The unmistakable conclusion of exegetical import, the apostolic interpretation, and even Jewish sources is that the Messiah was, as Delitzsch says, “of human and at the same time of superhuman nature.”
CHRONOLOGY OF CHRIST’S MILLENNIAL REIGN
There are many Christological passages which indicate various aspects of the nature of Christ’s reign.
Many texts indicate the growth motif:
Isaiah 9:6 For a child will be born to us, a son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace. 7 There will be no end to the increase of His government or of peace, On the throne of David and over his kingdom, To establish it and to uphold it with justice and righteousness From then on and forevermore. The zeal of the LORD of hosts will accomplish this.
Psalm 2: 6 "But as for Me, I have installed My King Upon Zion, My holy mountain." 7 "I will surely tell of the decree of the LORD: He said to Me, ’Thou art My Son, Today I have begotten Thee. 8 ’Ask of Me, and I will surely give the nations as Thine inheritance, And the very ends of the earth as Thy possession.
Psalm 72:17 May his name endure forever; May his name increase as long as the sun shines; And let men bless themselves by him; Let all nations call him blessed. 18 Blessed be the LORD God, the God of Israel, Who alone works wonders. 19 And blessed be His glorious name forever; And may the whole earth be filled with His glory. Amen, and Amen.
Habakkuk 2:14 "For the earth will be filled With the knowledge of the glory of the LORD, As the waters cover the sea.
Isaiah 11:9 They will not hurt or destroy in all My holy mountain, For the earth will be full of the knowledge of the LORD As the waters cover the sea.
Daniel 2:35 But the stone that struck the statue became a great mountain and filled the whole earth. . . 44 "And in the days of those kings the God of heaven will set up a kingdom which will never be destroyed, and that kingdom will not be left for another people; it will crush and put an end to all these kingdoms, but it will itself endure forever.
Matthew 13:31 He presented another parable to them, saying, "The kingdom of heaven is like a mustard seed, which a man took and sowed in his field; 32 and this is smaller than all other seeds; but when it is full grown, it is larger than the garden plants, and becomes a tree, so that THE BIRDS OF THE AIR come and NEST IN ITS BRANCHES. " 33 He spoke another parable to them, "The kingdom of heaven is like leaven, which a woman took, and hid in three pecks of meal, until it was all leavened."
Others indicate the present Reign of Christ:
Psalm 110:1 The LORD says to my Lord: "Sit at My right hand, Until I make Thine enemies a footstool for Thy feet." 2 The LORD will stretch forth Thy strong scepter from Zion, saying, "Rule in the midst of Thine enemies." 3 Thy people will volunteer freely in the day of Thy power; In holy array, from the womb of the dawn, Thy youth are to Thee as the dew.
Acts 5:31, “He is the one whom God exalted to His right hand as a Prince and a Savior, to grant repentance to Israel, and forgiveness of sins.”
Christ’s present position:
1Cor 15:27 “For he has put (u`pe,taxen, an indicative aorist) all things in subjection under his feet.”
l Peter 3:22 speaks of Christ “who is at the right hand of God, having gone into heaven, after angels and authorities and powers had been subjected to Him.”
Ephesians 1:20-22 says that Christ was “seated [with] Him at His right hand in the heavenly places, far above all rule and authority and power and dominion....He put all things in subjection under His feet...”
Philippians 3:21 says that He has power “even to subject all things to Himself.”
Colossians 2:10 says, “He is the head over all rule and authority” (see also vv. 1:16-17).
Christ’s position
Christ is said to be on a throne (Acts 2:30), having dominion (1 Ti 6:16, 1Pe 4:11, 5:11, Rev 1:6), and even ruling “the kings of the earth” (Rev 1:5).
Jude 1:25 “To the only God our Savior, through Jesus Christ our Lord, be glory, majesty, dominion and authority, before all time and now and forever”
That Christ is presently reigning in the sense of Psalm 110 and I Corinthians 15:25ff is made evident by a number of other New Testament passages which speak of Christ as a Monarch (Prince or King) presently. For example, in referring to Psalm 110 and Christ’s ascension Peter says in Acts 5:31, “He is the one whom God exalted to His right hand as a Prince and a Savior, to grant repentance to Israel, and forgiveness of sins.” Christ is said to be on a throne (Acts 2:30), having dominion (I Tim. 6:16, I Pt. 4:11, 5:11, Rev. 1:6), and even ruling “the kings of the earth” (Rev. 1:5). Jude, like Paul here, merges the reign of Christ and the Father in his benediction: “To the only God our Savior, through Jesus Christ our Lord, be glory, majesty, dominion and authority, before all time and now and forever” (1:25).
I conclude with a definition of the Kingdom coming from the Westminster Larger Catechism 191:
What do we pray for in the second petition? A. In the second petition (which is, Thy kingdom come,(1)) acknowledging ourselves and all mankind to be by nature under the dominion of sin and Satan,(2) we pray, that the kingdom of sin and Satan may be destroyed,(3) the gospel propagated throughout the world,(4) the Jews called,(5) the fulness of the Gentiles brought in;(6) the church furnished with all gospel-officers and ordinances,(7) purged from corruption,(8) countenanced and maintained by the civil magistrate:(9) that the ordinances of Christ may be purely dispensed, and made effectual to the converting of those that are yet in their sins, and the confirming, comforting, and building up of those that are already converted:(10) that Christ would rule in our hearts here,(11) and hasten the time of his second coming, and our reigning with him for ever:(12) and that he would be pleased so to exercise the kingdom of his power in all the world, as may best conduce to these ends.(13) (1)Matt. 6:10 (2)Eph. 2:2,3 (3)Ps. 67:1,18; Rev. 12:10,11 (4)2 Thess. 3:1 (5)Rom. 10:1 (6)John 17:9,20; Rom. 11:25,26; Ps. 67 throughout (7)Matt. 9:38; 2 Thess. 3:1 (8)Mal. 1:11; Zeph. 3:9 (9)1 Tim. 2:1,2 (10)Acts 4:29,30; Eph. 6:18-20; Rom. 15:29,30,32; 2 Thess. 1:11; 2 Thess. 2:16,17 (11)Eph. 3:14-20 (12)Rev. 22:20 (13)Isa. 64:1,2; Rev. 4:8-11
