Is the world getting better and better?
Of the three main views concerning the millennium, postmillennialism is the most recent. There is no trace of anything in the first two or three centuries of the church which could be classified as postmillennialism. The early church expected the return of Christ before a millennium on earth.
Daniel Whitby (1638-1725) is credited with the rise of postmillennialism. Yet it really didn’t gain momentum until the 1800’s. Optimism about the progress of the gospel caused a flare-up in postmillennial thinking. As the gospel spread around the world in what is called “the modern missionary movement,” verses such as Matthew 24:14, “And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come” were interpreted by some as reaching fulfillment.
However, postmillennialism almost died out after two world wars left only a handful of advocates. John Walvoord wrote in 1959, “In general it is fair to say that postmillennialism is not a current issue in theology.”1
Postmillennialism rebounds
The last 30 years have witnessed a renewed emphasis on postmillennialism. There are three areas that have helped to fuel the resurgence of postmillennial thinking.
1. Theological: Dominion (or Kingdom) Theology:
The early 1980’s saw the meteoric rise in what is termed the charismatic movement. Within this movement is the viewpoint that God has called the believer to “take dominion.” Peace, prosperity, health and wealth, and social change are believed to be the inherent right and responsibility of believers as children of the kingdom. One can easily see how this fits with postmillennial thinking. The emphasis on the continuation of miraculous, revelatory sign gifts causes most charismatics to be antidispensational in their interpretation of Scripture. Oddly enough, however, many, if not most, within the movement are premillennial in their belief regarding Christ’s return.
2. Political: Right-wing evangelicalism:
In America, the 1980’s also saw the rise of what is termed “right-wing political evangelicalism.” The rapid erosion of societal morality was seen in part as stemming from ungodly legislation. Concerned with electing righteous rulers and living in a righteous nation, the “religious right” has had significant impact on the political landscape. This group’s agenda includes the preservation of “Christian” society by political means as well as prayer.
3. Societal: The homeschool movement:
This is neither a blanket criticism of homeschooling nor an attempt to paint all with the same brush. The writer and his wife have homeschooled their children at various stages in their educational development. However, if we are not careful, a social agenda can dovetail with certain fallacious interpretive views.
Concern over both academic and moral decline in the public school system drove many people, the vast majority of whom are professing Christians, to educate their children themselves. Separation from what are considered ungodly influences lends itself to utopian thinking. There is a desire for a righteousness that permeates societal and political life as an “ideal” environment in which to raise children.
A step further
These views also dovetail with Christian Reconstructionism.2 Christian Reconstructionism is against state-run schools, promotes the “Christianizing” of society through establishment of the Mosaic law, and is rabid in its anti-dispensationalism. The Christian Reconstruction movement of the last three decades has been the primary catalyst for the recent resurgence of postmillennialism. The father of this movement, Rousas J. Rushdoony, said, “I hold to postmillennialism because…the Bible tells me all things shall be put under Christ’s feet before the end.”
The brand of postmillennialism espoused by the Reconstructionists differs from classic postmillennialism. The older form of postmillennialism placed its hope in the gospel changing the world and “bringing in the kingdom.” Christian Reconstructionism has at its core theonomy, or living under God’s Law. It teaches that not only is the Christian sanctified by the Law (Galatians 3:1-4 refutes this), but every aspect of society is to be brought under the Mosaic Law. They see the prophecies of a visible Israelite theocratic kingdom as a blueprint for all nations. The abolition of democracy and the reinstitution of slavery are only some of the radical views they actually propose for society.
Once considered an eccentric, marginal viewpoint, this view has become one of considerable influence. It has been called the dominant system of thought in the religious right in America. Its chief proponents have been frequent guests on many religious television shows.
Postmillennialism rejected
We must ask ourselves if this system can be supported by Scripture. Another stated, “Its advocates have not been able to meet the challenge…to produce one Scripture which teaches a millennium before the advent of Christ, or that teaches an advent of Christ after the millennium.”3
1. Spiritualizing method of interpretation:
The parables of Matthew 13 are interpreted by postmillenarians as presenting the progress of the gospel and the triumph of the power of God over evil. The mustard seed becomes a great tree, speaking of the growth of the kingdom of God. The leaven is the gospel and spreads to convert the whole world. Postmillennialism is based on the figurative interpretation of prophecy which permits wide freedom in finding the meaning of difficult passages. Yet, the Lord’s main point in these parables is to show us that evil would not only exist until He returns, but to “let both grow”—that our purpose is not to try and rid the world of evil (Mt. 13:30, 41, 49).
2. Statements concerning latter days, apostasy, and decline:
Ironically, one of the chief verses used by postmillennialism (Mt. 24:14) is followed by the Lord’s description of what will take place prior to His return in power and glory. Rather than earth’s golden age, He says, “then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be” (Mt. 24:15f).
The Bible declares the Lord Jesus Christ will come, “In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ” (2 Thes. 1:8). It is clear from this that the world will not be converted at that time. 2 Thessalonians goes on to declare that, prior to the Lord’s coming in power and glory, there shall be widespread apostasy and the manifestation of the man of sin (2 Thes. 2:3). This hardly describes a utopian scene.
3. Failure to fit historical facts:
Is society being transformed into a utopian state? Is the world and society becoming a better place through man’s efforts? Is true Christianity even the dominant belief system in the world?
Postmillennialists and Reconstructionists would assure us that it will happen, even if it takes 200 or 2000 years. They claim there are periods of decline and growth. But if we follow their view of Matthew 13, how does leaven (yeast) work on dough? An on-again, off-again action? Any bread maker will tell you that’s not how it works!
4. Societal or individual reformation?:
Every true believer is concerned with righteousness and is repelled by unrighteousness. But what is our purpose in this age? God has called us to catch fish, not clean up the fishbowl.
The Lord Jesus will return for His church to remove her from this world (1 Thes. 1:10; 4:13-18). There will then be a time of tribulation as unfolded in Revelation chapters 6-18. At the end of that period, the Lord will come in power and glory and establish His kingdom on earth where He will rule and reign for 1,000 years. To this all the prophets bear witness. Maranatha!
Endnotes
1 John Walvoord, The Millennial Kingdom (Grand Rapids, MI: Dunham Publishing Company, 1967), p. 34.
2 See the pocket booklet The Reconstructionists by Rodney Clapp, Intervarsity Press, Downers Grove, IL 60515.
3 Lewis Sperry Chafer, Systematic Theology, vol. 4 (Dallas, TX: Dallas Seminary Press, 1978), p. 281.