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Premillennialism …. and J.R.R. Tolkien and Lord of the Rings
I’m rereading “Lord of the Rings” (see previous post on the Christian Worldview and Tolkien), this time in a one volume Kindle edition. Now I recall also, from reading the Letters of J.R.R. Tolkien a few years ago, that in one letter he mentioned his belief in premillennialism:
but certainly there was an Eden on this very unhappy earth. We all long for it, and we are constantly glimpsing it: our whole nature at its best and least corrupted, its gentlest and most humane, is still soaked with the sense of ‘exile’. … As far as we can go back the nobler part of the human mind is filled with the thoughts of sibb, peace and goodwill, and with the thought of its loss. … Of course, I suppose that, subject to the permission of God, the whole human race (as each individual) is free not to rise again but to go to perdition and carry out the Fall to its bitter bottom (as each individual can singulariter). And at certain periods, the present is notably one, that seems not only a likely event but imminent. Still I think there will be a ‘millennium’, the prophesied thousand-year rule of the Saints, i.e. those who have for all their imperfections never finally bowed heart and will to the world or the evil spirit.
In Tolkien’s “Lord of the Rings” we can see several things that serve as good illustrations of premillennialism. One part of this, our expectancy in this age, is brought out early on, in chapter 2 of Fellowship of the Ring. At this point Bilbo has left the Shire, Frodo has taken possession of Bag End, and Gandalf has gone away, only returning occasionally over the next 17 years. During this time, unusual events are occurring in the world, rather like eschatological events. Most of the Hobbits are caught up in their everyday lives and uninterested in anything outside their little world. Yet Frodo is intently observing, and diligently seeks out whatever news he can get, from the dwarves and Elves that pass through the Shire. Later on, Sam is likewise listening to outside news and wondering about it.
The equivalent in our world, is well expressed by J.C. Ryle in his commentary on Luke 21. From Luke’s account of the Olivet Discourse, verses 25-33. From Ryle’s commentary:
The general duty which these words should teach us is very plain. We are to observe carefully the public events of the times in which we live. We are not to be absorbed in politics, but we are to mark political events. We are not to turn prophets ourselves, but we are to study diligently the signs of our times. So doing, the day of Christ will not come upon us entirely unawares.
Are there any signs in our own day? Are there any circumstances in the world around us which specially demand the believer’s attention? Beyond doubt there are very many. The drying up of the Turkish empire,—the revival of the Romish church,—the awakened desire of the Protestant churches to preach the Gospel to the heathen,—the general interest in the state of the Jews,—the universal shaking of governments and established institutions,—the rise and progress of the subtlest forms of infidelity,—all, all are signs peculiar to our day. All should make us remember our Lord’s words about the fig-tree. All should make us think of the text, “Behold, I come quickly.” (Revelation 22:7).
Book 6 in Tolkien’s epic (in Return of the King) notes the dawning of a new era, the ending of Middle Earth’s Third Age and the beginning of the “Fourth Age.” This Fourth Age marks the defeat and destruction of Sauron and his kingdom — the Dark Lord, representative of Satan and his evil kingdom. The Fourth Age is marked by peace, safety, and good and wise government. The king, Aragorn descendant of the great kings of earlier ages, has “returned.” The time of the Stewards of Gondor — like God’s people, described as stewards in this time before Christ returns — has come to its proper end. The kingdom has been established anew, with the line of the kings of Gondor, starting with Aragorn, reigning over a world at peace and the enemy defeated.
Tolkien has given this great picture, in this literary work, of how believers should be watching and ready for Christ’s Return, and then of what the Millennial Kingdom will be like.
I am planning to consider more of such ideas, how we see Christian truth in great literary works such as Tolkien’s, in future posts.
For those interested, here are some good online resources, that have provided similar type articles about Christianity related to Tolkien and other imaginative fiction:
Philip Ryken, and J.C. Ryle, on the Gospel of Luke
A weekly Bible Study at church has started on a study of the gospel of Luke this year, and included Dr. Ryken’s Commentary in the list of recommended resources. So I’m listening to the next best thing to the commentary: the volumes of sermons from Dr. Ryken that form the basis of his commentary, a set of 14 volumes from the Alliance of Confessing Evangelicals’ podcast “Every Last Word,” available at ReformedResources.org. The first three volumes cover the first 5 chapters of Luke, and are straight-forward sermons with exposition and application, on the wide range of topics within these first chapters of Luke’s gospel.
One pleasant surprise has been the frequent references to J.C. Ryle, with quite a few quotes from the great 19th century Anglican bishop. In fact, in the early chapters at least (I’m currently in Luke 6) of Ryken’s sermon series, J.C. Ryle is one of the most (or possibly the most) frequently cited resources — along with quotes from a few others such as Dietrich Bonhoeffer and at least one quote from existentialist philosopher Søren Kierkegaard.
That brings me back to reading J.C. Ryle, several years after I read his books such as Practical Religion, Holiness, and his book on prophecy, Coming Events and Present Duties. Over the years I’ve read selected portions from his Expository Thoughts on the Gospels (full e-book in PDF, Kindle, and EPUB formats available here), and now it’s been refreshing and enjoyable to read sequentially through J.C. Ryle’s full commentary on the gospel of Luke, alongside Ryken’s sermons each week.
Ryle’s writing style here is similar to other works, a devotional and educational commentary, simple and clear statements packed with truth, and always very quotable. He well described the faith of the Old Testament saints, with the original, plain historic understanding that believers always had the Holy Spirit indwelling, though in less measure (quantity) — unlike several modern day teachers who want to come up with innovations, even such as a few who would come up with a “spirit of Christ” that indwells New Testament saints in contrast to Old Testament saints that were regenerated but not actually Spirit indwelled (since, supposedly, the Spirit of Christ did not exist in that earlier era).
Ryle’s Expository Thoughts also addresses the basics, with great application of texts, to exhort believers on the importance of Bible reading and study, evangelism, and diligence and hard work in our occupations and callings. His comments on the Lord’s Day Sabbath, at the beginning of Luke 6, are also spot-on, instructive regarding Christ’s teaching on works of necessity and works of mercy brought out in the text, and in response to the same Sabbath criticisms in our day: We live in days when anything like strict Sabbath observance is loudly denounced, in some quarters, as a remnant of Jewish superstition. We are boldly told by some people, that to enforce the fourth commandment on Christians, is going back to bondage. Let it suffice us to remember, when we hear such things, that assertions are not proofs, and that vague talk like this has no confirmation in the word of God. J.C. Ryle elsewhere wrote an excellent short summary tract, Sabbath: A Day to Keep, referencing many scriptures and how they relate together; but the additional comments in his Luke 6 commentary add to the full picture.
Just in going through the first chapters of Luke, it’s also interesting to see his clear statements regarding the future millennial era and ethnic Israel’s future, as with this sampling:
Christ was indeed “the glory of Israel.” The descent from Abraham–the covenants–the promises–the law of Moses–the divinely ordered Temple service–all these were mighty privileges. But all were as nothing compared to the mighty fact, that out of Israel was born the Savior of the world. This was to be the highest honor of the Jewish nation, that the mother of Christ was a Jewish woman, and that the blood of One “made of the seed of David, according to the flesh,” was to make atonement for the sin of mankind. . . .
The day shall come when the veil shall be taken from the heart of Israel, and all shall “glory in the Lord.” (Isaiah. 45:25.) For that day let us wait, and watch, and pray. If Christ be the light and glory of our souls, that day cannot come too soon. . . .
“and He shall reign over the house of Jacob forever.” The literal fulfillment of this part of the promise is yet to come. Israel is yet to be gathered. The Jews are yet to be restored to their own land, and to look to Him whom they once pierced, as their King and their God. . . .
The full completion of the kingdom is an event yet to come. The saints of the Most High shall one day have entire dominion. The little stone of the Gospel-kingdom shall yet fill the whole earth. But whether in its incomplete or complete state, the subjects of the kingdom are always of one character.
Also, a sampling of general application from passages in Luke’s gospel:
We do not expect a child to do the work of a full-grown man, though he may one day, if he lives long enough. We must not expect a learner of Christianity to show the faith, and love, and knowledge of an old soldier of the cross. He may become by and bye a mighty champion of the truth. But at first we must give him time.
and
In every calling, and vocation, and trade, we see that great effort is one prominent secret of success. It is not by luck or accident that men prosper, but by hard working. Fortunes are not made without trouble and attention, by bankers and merchants. Practice is not secured without diligence and study, by lawyers and physicians. The principle is one with which the children of this world are perfectly familiar.
Antinomianism: Reformed Theology’s Unwelcome Guest? (Review)
From free books provided (for this one, free copies provided at the local church), I recently read Mark Jones’ Antinomianism: Reformed Theology’s Unwelcome Guest? (from 2013). Online articles at the time, including these two from Kevin DeYoung (this one and also this one), recommended it as one of a few books responding to the modern-day antinomianism error.
My study on this topic over the last few years has included some online sermon series including a 1689 confession series, Reformed articles and a few books such as Barcellos’ Gettting the Garden Right and R.C. Sproul’s Crucial questions booklet How Does God’s Law Apply to Me?. Jones’ book covers a lot of similar Reformed understanding, with reference to the moral law and the third use of the Law and other doctrines that are taught in the Reformed confessions (and included in SermonAudio confession-study series). Jones’ book is at a more academic level, with many quotations and footnotes, and especially looks at the historical situation in England in the 17th century.
Among the highlights: discussion of Christ’s intercessory work and the importance of strong Christology, as well as the Reformed understanding of rewards (good works, chapter 16 in the 1689 LBC and the Westminster Confession of Faith), assurance, gospel threatenings (as different from Law threatening, the type to bring unbelievers to see their need of Christ, as the first use of the Law). This book also covers the differences between Lutheran and Reformed views; though the Lutheran view includes the third use of the law, it emphasizes the first use, in contrast to the Reformed (Calvinist) emphasis on the third use.
Many good Puritan quotes are sprinkled throughout, such as this one from John Flavel:
I will further grant, that the eye of a Christian may be too intently fixed upon his own gracious qualifications; and being wholly taken up in the reflex acts of faith, may too much neglect the direct acts of faith upon Christ, to the great detriment of his soul.
But all this notwithstanding, the examination of our justification by our sanctification, is not only a lawful, and possible, but a very excellent and necessary work and duty. It is the course that Christians have taken in all ages, and that which God has abundantly blessed to the joy and encouragement of their souls.
The discussion about law obedience versus gospel obedience reminded me of the first time I read this, and the encouragement in this explanation, well described by J.C. Ryle (excerpts from Holiness) — that the believer’s works (though imperfect) are yet acceptable and pleasing to God the Father:
Sanctification is a thing which cannot justify a man, and yet it pleases God. The holiest actions of the holiest saint that ever lived are all more or less full of defects and imperfections. They are either wrong in their motive or defective in their performance and in themselves are nothing better than “splendid sins,” deserving God’s wrath and condemnation. To suppose that such actions can stand the severity of God’s judgment, atone for sin and merit heaven is simply absurd. …
For all this, however, the Bible distinctly teaches that the holy actions of a sanctified man, although imperfect, are pleasing in the sight of God. “With such sacrifices God is well pleased” (Hebrews 13:16). “Obey your parents . . . for this is well pleasing unto the Lord” (Colossians 3:20). “We . . . do those things that are pleasing in His sight” (1 John 3:22). Let this never be forgotten, for it is a very comforting doctrine.
Just as a parent is pleased with the efforts of his little child to please him, though it be only by picking a daisy, or walking across a room — so is our Father in Heaven pleased with the poor performances of His believing children. He looks at the motive, principle and intention of their actions — and not merely at their quantity and quality. He regards them as members of His own dear Son, and for His sake, wherever there is a single eye — He is well pleased.
This book includes a quote from Thomas Shepherd that well summarizes the difference between gospel obedience and law obedience:
the law calling and urging of it that so hereby we may be made just, it therefore accepts of nothing but perfection; but the gospel requiring it because we are perfectly just already in Christ, hence, though it commands us as much as the law, yet it accepts of less, even the least measure of sincerity and perfection mixed with the greatest measure of imperfection.”
The book is applicable to us in our day, in which antinomian teaching is quite common. Jones interacts with current-day teaching, with quotes from and responses to Tullian Tchividjian (reference also old articles such as this one):
According to Tchividjian, ‘We’ve got work to do—but what exactly is it? Get better? Try harder? Pray more? Get more involved in church? Read the Bible longer? …. God works his work in you, which is the work already accomplished by Christ. Our hard work, therefore, means coming to a greater understanding of his work.’ How does this fit with Paul’s exhortation to work out our salvation with fear and trembling? Paul surely did not reduce Christian living to contemplating Christ—after all, in 1 Thessalonians 5, toward the end of the chapter, Paul lists over fifteen imperatives. But Tchividjian’s type of antinomian-sounding exegesis impacts churches all over North America.
The book covers many other interesting topics as well, even some quotes from Puritan writers about the ‘boring’ limited-selection preaching of the Antinomians. The whole counsel of God includes so much more, the many doctrines set forth in the Reformed Confessions, beyond this limited issue that the antinomians wanted to continually ‘harp on’. Antinomianism: Reformed Theology’s Unwelcome Guest? is another great and very informative book in the Reformed tradition, well researched and addressing this issue and how the Puritans responded to it.
The Forgotten Spurgeon: The Controversy of 1864
From the recent donation of free Christian books, I have been reading Iain Murray’s classic The Forgotten Spurgeon, a second-edition paperback (reprint from 1994). As I have learned from reading it, it is not so much a biography of Spurgeon as a look at Spurgeon’s preaching ministry, centered around three major controversies he was involved in: his early years, then “the controversy of 1864,” followed by the later down-grade controversy. At the time of Murray’s book (second edition 1973), Spurgeon certainly was more “forgotten,” especially the Spurgeon revealed in his sermons, and the 40+ years since then have benefited from the republication of Spurgeon’s writings – plus now especially our Internet age access to the complete collection of his sermons, all available free in PDF format at Spurgeon Gems.
From my continued sequential reading through Spurgeon’s sermons over the last 8 years (now reading the 1867 volume), much of what Murray brings up is already familiar territory, and much of the work consists of direct quotations from Spurgeon’s many sermons. What I especially appreciate is Murray’s own commentary, providing more of the historical context of what was going on in England, and London specifically, during these years—beyond what Spurgeon directly mentioned in his sermons; I have now reached the part dealing with the second controversy. Less than two years ago, I read the actual sermons noted here: #573, “Baptismal Regeneration” from June of 1864, #577, “Let Us Go Forth” later that month; and #591, “Thus Says the Lord—Or, the Book of Common Prayer Weighed in the Balance of the Sanctuary” from September of that year. Much of the controversy is explained in the sermons themselves – the inward creeping of Roman Catholicism and formalism, and the teaching of baptismal regeneration of infants, in the Anglican “Book of Common Prayer;” sections of it directly quoted by Spurgeon. The notes at the end of these sermons, listing the sermon numbers and dates as being a part of a series, brought to my attention that these sermons were considered of special importance at the time. The references to the Book of Common Prayer, I connected in my own understanding, to my previous reading from Puritan writers, recalling especially the story of John Bunyan and some of his objections to the “Book of Common Prayer.” In reading again about it now, it also relates to my recent reading about the Scottish Covenanters of the 17th century (Sketches of the Covenanters, by J.C. McFeeters).
Iain Murray here contributes more of the historical background, which is quite interesting as a follow-up to the story of the Puritans and the Reformation in England. The strife of the 17th century, between the Anglicans and the non-conformists, had been eradicated by the close of the 18th century. A new controversy arose, beginning in 1833 (the year before Spurgeon was born) with the publication of tracts, ‘Tracts for the Times’, from Oxford; the initial excitement over the tracts died down by 1841. The Tractarian view advocated apostolic succession from the times of the apostles, and appealed to the content in the Anglican Book of Prayer for its Anglo-Catholicism. The weakness in the 19th century came from Evangelical Protestants who used the Book of Common Prayer understood in a non-Romanist way, and who even tried to argue for consistency between the two 16th century documents: The Anglican 39 Articles and the Book of Common Prayer. As Murray notes:
Significantly, the debate over Tractarianism demonstrated that the wheel had come almost full circle since Puritan times. In the 17th century the prelates and authorities in the Church had complained that the Puritan scruples over full conformity to the Book of Common Prayer were groundless, seeing there was nothing in the Book which supported the errors of Rome. To this the Puritans replied by pointing out the very things which – for an altogether different purpose — the Tractarians pointed out in the mid-nineteenth century. The Puritans claimed that the Prayer Book revealed the insufficiently Reformed character of the Church of England; it allowed nests of Popery to remain, and to these, they prophesied, ‘the rooks’ would one day return. But the strange thing was that it was now evangelicals who asserted that there were no ‘nests’ in the Prayer Book, whereas dignitaries and bishops began to talk about the ‘Catholic’ character of the Book. Either the Puritans or the 19th century evangelical churchmen were wrong.
Murray also here contributes quotes from Spurgeon’s contemporaries, including J.C. Ryle, and indicates his own disagreement with Spurgeon here (regarding the position of infant baptism) while noting the distinction between his own (covenantal) view of infant baptism and certain ideas of baptismal regeneration that are indeed found in the Prayer Book: evidence indicates that “a number of those associated with the formulation of the 1552 Prayer Book did believe that an efficacy accompanied infant baptism at the time of its administration and it is very hard to deny that this belief is taught in the Catechism.” Murray further adds that the “warrant for the administration of baptism to children is not qualified in the Prayer Book in terms of the covenant promises of God to believing parents.”
The reading here is interesting, both in terms of Spurgeon’s part and the overall situation, this part of church history that he was a part of. After this section in “The Forgotten Spurgeon” comes the “Down-Grade Controversy,” which I have only read a little about. I look forward to reading this as well, in reference to Spurgeon’s later years (sermons I will eventually get to in the Spurgeon sermon volumes).
Millennial Views: When Is Christ Returning?
Recently, in an example of perhaps an extreme reaction against popular dispensational-style “date setting,” R.C. Sproul Jr. opined that Christ will likely not return for tens of thousands of years, apparently basing his view on an interpretation of Exodus 20:5-6, where “showing mercy to thousands” means “thousands of generations” rather than thousands of people – and extrapolating out many thousands of generations even beyond the current 3400+ years since Moses. (I note here from the ESV translation and footnote, that this text may also mean “to the thousandth generation.”)
As to his reaction against dispensational-style date setting (“I know that every odd astronomical event, every middle eastern hot spot fires up the end times hysteria machine, but I’m not willing to get on that ride,”), a wise observation from J.C. Ryle comes to mind – and a good reminder that extremism in reference to the Second Coming is nothing new:
It proves nothing against the doctrine of Christ’s second coming and kingdom, that it has sometimes been fearfully abused. I should like to know what doctrine of the Gospel has not been abused. Salvation by grace has been made a pretext for licentiousness, election, an excuse for all manner of unclean living, and justification by faith, a warrant for Antinomianism. But if men will draw wrong conclusions we are not therefore obliged to throw aside good principles. .. And where is the fairness of telling us that we ought to reject the second advent of Christ because there were Fifth Monarchy Men in the days of the Commonwealth, and Irvingites and Millerites in our own time. Alas, men must be hard pressed for an argument when they have no better reasons than this!
I am not familiar with the specifics of Sproul Jr’s beliefs, though suspect his could well be similar to Sproul Sr.: non-futurist and likely preterist, and amillennial. The main point I would address here is the general worldview of scripture: is the Bible really just a book about spiritual truths, in which the message of the gospel itself is the primary and only clear teaching? Or is God’s word all-encompassing, to include God’s purposes to be accomplished in history and in the real world around us? Can we really “watch” for signs of Christ’s return and recognize the general season; or is Christ’s Return a truly sign-less, imminent event that could come at any time, just as likely in 28,000 years as in 50?
Discussions among premillennialists often consider the question of “imminence” versus whether certain events must first come to pass (before the resurrection and rapture), but generally all premillennialists recognize at least “stage setting” of events that must come to pass in order to literally fulfill Christ’s Second Coming (in similar manner as the literal fulfillment of prophecies regarding Christ’s First Coming). For instance, in 2 Thessalonians 2:2 Paul describes a future “man of lawlessness” entering the temple and declaring himself to be god – which presupposes a future temple to exist in order for such to happen. The Old and New Testament prophecies concerning Babylon have not literally been fulfilled, which led even 19th century expositors (Benjamin Wills Newton, for example) to expect a future rebuilding of Babylon – which has actually begun within the last several years. Stage setting to make possible the communication logistics described in Revelation 11:8-11 has already occurred (reference this post with quote from Horatius Bonar). The regathering of Jews into the land of Israel, predicted by historic premillennialists (from their reading of God’s word) such as Charles Spurgeon and J.C. Ryle – has come to pass, though they did not live to see it.
Thus, the premillennial worldview recognizes in God’s word 1) events that truly have not happened yet (and logical precursors that only recently developed), and 2) the real world impact, the relationship between God’s word and real world history and actual world events; the full counsel of God is not merely that which gives spiritual guidance and “the plan of salvation” but a “both / and” reality affecting both our spiritual lives and the physical creation itself. As such, we can see the development of world events to know at least the general season and anticipate Christ’s return as likely within the next 50 to 100 years, perhaps sooner.
It turns out that actually, it is the non-futurist non-millennialist, who thinks all prophecy (except Christ’s return) has already been fulfilled, who really has a “sign-less” and “any moment” Second Coming – a Second Coming that might as well be tens of thousands of years from now and will be completely unexpected without any warnings and nothing to “watch for.”
The Tender Conscience and Assurance: J.C. Ryle and S. Lewis Johnson
In going through S. Lewis Johnson’s 1 John series, here is a section I can especially relate to: study of one aspect of Christian living can lead the “tender conscience” to discouragement and doubting one’s salvation, if the teaching is not properly balanced. Indeed, the superficial teaching at a local church several years ago (including its approach to 1 John), with emphasis on external, outward religion and our good works as evidence of salvation, affected me in just this way. In-depth teaching is always the remedy for proper balance on this (and any) issue, and I still remember the impact to my understanding, when I first read similarly encouraging words a few years ago, in this excerpt from J.C. Ryle’s Holiness:
The only righteousness in which we can appear before God is the righteousness of another — even the perfect righteousness of our Substitute and Representative, Jesus Christ the Lord. His work, and not our work — is our only title to Heaven. … For all this, however, the Bible distinctly teaches that the holy actions of a sanctified man, although imperfect, are pleasing in the sight of God. “With such sacrifices God is well pleased” (Hebrews 13:16). “Obey your parents . . . for this is well pleasing unto the Lord” (Colossians 3:20). “We . . . do those things that are pleasing in His sight” (1 John 3:22). Let this never be forgotten, for it is a very comforting doctrine.
Just as a parent is pleased with the efforts of his little child to please him, though it be only by picking a daisy, or walking across a room — so is our Father in Heaven pleased with the poor performances of His believing children. He looks at the motive, principle and intention of their actions — and not merely at their quantity and quality. He regards them as members of His own dear Son, and for His sake, wherever there is a single eye — He is well pleased.
From Dr. Johnson’s 1 John series, a good analysis of the believer’s conscience, exposition of 1 John 2:12-14:
one can see that a person with a tender conscience might be tending to discouragement at this point because, if you feel as I do, and I don’t say that I have a tender conscience, but sometimes I have something like that, and when I read some of the statements of Scripture that say we know that we know him if we keep his commandments — I recognize that in my life there are many of those commandments that I have questions about whether I’m really keeping them.
And I’m not always sure that I’m always walking in the light. In fact, at times, I know I’m not walking in the light. We talked about that and how the Christian life is a sin-judged life, and that characteristic of the Christian life is the necessity of continual confession of sin. So I can understand that a person with a tender conscious might have problems, and then when this apostle says that, “He that saith he is in the light, and hateth his brother, is in darkness even until now,” that really comes home because I must confess that I have had problems with some of my brethren, that is my professing brethren in Christ. And I have often had to get down upon my knees, and ask God to give me the strength to love, and the mind to love this brother or sister, as the case may be. So I can see that someone with a tenderer conscience than mine might have questions about his salvation.
He might really say, “I don’t think I’m keeping the commandments. I know I fail in loving my brothers and my sisters. Perhaps I’m not a Christian at all.” And so, I think that what John writes now is a kind of interlude in which he wants to encourage people like me, and maybe even more so, those whose consciences are even more tender than mine. I think, therefore, it’s very fitting that in this brief paragraph, this apostle of love, the elderly apostle, the last of the apostles still living — the apostolic age is drawing to its conclusion — assures the ones to whom he writes these very strong words of test, that he is confident of their faith and life.
Classic Premillennialism And Progressive Dispensationalism
In my continuing study of different variations of premillennialism, I often come across the idea of neatly “categorizing” particular beliefs as being unique to “dispensational premillennialism” and completely different from the historic premillennial view. For instance: “historic premillennialism means Covenant Theology;” or specific beliefs (such as the view concerning Ezekiel’s Temple having literal animal sacrifices) are only held by dispensationalists. Regarding the latter, I note that not even all “classic dispensationalists” believed in the future literal sacrifices, as evidenced by the “secondary explanation” in the Scofield Bible, and which H.A. Ironside held to; that issue is determined by the literal grammatical hermeneutic and not by a “system” of “dispensationalism.” Also, not all historic premillennialists held to Covenant Theology – and certainly not to the spiritualizing/allegorizing hermeneutic commonly associated with non-premillennial Covenant/Reformed Theology.
As one person recently observed, historic premillennialism and progressive dispensationalism have much in common. Indeed, a recently stated broad definition, six essentials of “dispensationalism” actually represents the historic premillennial position and is not unique to “dispensationalism”:
1. Progressive revelation from the New Testament does not interpret or reinterpret Old Testament passages in a way that changes or cancels the original meaning of the Old Testament writers as determined by historical – grammatical hermeneutics.
2. Types exist but national Israel is not a type that is superseded by the church. Dispensationalists acknowledge types in which certain OT persons, things, and institutions prefigure greater realities in the NT. But Israel is not a type that is swallowed up the NT church
3. Israel and the church are distinct, thus, the church cannot be identified as the new or true Israel. All dispensationalists reject a “replacement theology” or “supersessionism” in which the New Testament church is viewed as the replacement or fulfillment of the nation Israel as the people of God.
4. There is both spiritual unity in salvation between Jews and Gentiles and a future role for Israel as a nation.
5. The nation Israel will be both saved and restored with a unique identity and function in a future millennial kingdom upon the earth.
6. There are multiple senses of “seed” or “descendants” of Abraham,” thus, the church’s identification as “seed of Abraham” does not cancel God’s promises to the believing Jewish “seed of Abraham.”
Note the following interesting example (by different types of premillennialists) regarding use of types and hermeneutics. Progressive Dispensationalists, while generally keeping the pre-trib rapture (though de-emphasizing its importance), in another area attempt to move closer toward the Reformed/Covenantal approach: reasoning that Christ is now presently reigning (in a spiritual sense) upon David’s throne – along with a future literal reign on David’s throne. Yet classic premillennialists have always correctly understood this, seeing no need to change hermeneutics and “accommodate” the amillennial spiritualizing hermeneutic. Note for instance J.C. Ryle (a covenantal premillennialist who believed in infant baptism), who yet had a very common-sense understanding and applied the example (type) of David in the wilderness on the run from King Saul, as a type of Christ in the present age: He has the promise of the kingdom, but He has not yet received the crown and is not yet reigning upon that throne.
Also this, from classic premillennialist Benjamin Wills Newton (Thoughts on the Apocalypse) regarding the difference between the universal kingdom/throne of God and the future Davidic throne that Christ will rule upon in the future:
It is true indeed that Christ (for He is God, and one with the Father) is able to exercise, and does exercise, all the power of the throne on which He is now called to sit. It was His before He was incarnate, for ‘all things were created by Him,’ and ‘all things upheld by the word of His power.’ … He has all plenitude of power and almighty control; even as He himself said, “All power is given unto me in heaven and in earth.” But the power of the throne of God which He thus exercises, is carefully to be distinguished from the authority which, as soon as the appointed hour comes, He will receive from that throne, as the minister thereof; and which He will exercise, sitting on His own throne and on the throne of His father David. …. The nature of the power which Christ will formally assume when brought before the Ancient of days (see Dan. 7), is that kingly government of nations which, when taken from Israel and the throne of David, because of their sin, God delegated to the king of Babylon and to the Empires that were appointed to succeed him, till the time for the forgiveness of Israel should come. This power, as described in Psalm 72, Christ inherits as the true Solomon, Heir to the throne of David. … As yet Christ is still seated on the throne of the Father, “waiting.” (emphasis in the original)
The First Mention of Caves in the Bible
Earlier this month on vacation, I visited Mammoth Cave National Park, and so the topic of caves was near to mind in my daily Bible reading this week when I came upon this first mention of a cave, Genesis 19:30 (speaking of Lot): “So he lived in a cave with his two daughters.”
One thing clearly brought out by the rangers doing the cave tours, concerning the history of man and caves, is the fact that – despite the common joke about men who “could live in a cave” — people don’t live in caves. Men have explored caves for their treasures, and they have at times lived in the shelter overhangs of rocks, near the caves – but never in the caves, for several obvious reasons including lack of light and food.
From a quick look at all the references to caves in the Bible, the main idea associated with caves is as a place of hiding, when in great fear and distress. Caves also are the place of the dead, the burial sites as described later in Genesis as well as John 11, Lazarus’ tomb. In Gideon’s time the people built the caves and strongholds, meaning of course not actual caves themselves but places near the surface and among the rocks and caves. David and his men often hid in the caves, as did Elijah in his flight from Jezebel. Caves are also sometimes associated with judgment, as the place where the wicked go to in their attempts to evade capture and judgment: for instance, the Canaanite kings defeated by Joshua (Joshua 10:16-27); but especially during the future Great Tribulation (Revelation 6:15; Isaiah 2:19-21).
The first mention account of caves, near the end of Lot’s recorded life, adds this sad if seemingly trivial fact, that he lived in a cave. After trying to have both the world and a godly life, and ending up with no influence in Sodom or even in his own family, the sad picture of Lot includes hiding and actually “living in” a cave: a fear so great, one difficult even to comprehend, that one should willingly dwell in a place of darkness, and a tragic testimony to what the fear of man can do.
J.C. Ryle’s observations concerning Lot, from Holiness, are well for us to remember:
Lot left no evidences behind him when he died. We know but little about Lot after his flight from Sodom, and all that we do know is unsatisfactory. His pleading for Zoar because it was “a little one,” his departure from Zoar afterwards, and his conduct with his daughters in the cave — all, all tell the same story. All show the weakness of the grace which was in him, and the low state of soul into which he had fallen.
We don’t know how long he lived after his escape. We don’t know where he died, or when he died, whether he saw Abraham again, what was the manner of his death, what he said or what he thought. All these are hidden things. We are told of the last days of Abraham, Isaac, Jacob, Joseph, David — but not one word about Lot. Oh, what a gloomy deathbed — the deathbed of Lot must have been!
The Scripture appears to draw a veil around him on purpose. There is a painful silence about his latter end. He seems to go out like an expiring lamp, and to leave an ill odor behind him. And had we not been specially told in the New Testament that Lot was “just” and “righteous” — I truly believe we would have doubted whether Lot was a saved soul at all!
The Literal Hermeneutic, Described by Historic Premillennialists
For those who still associate any form of premillennialism with classic dispensationalism, and who think that premillennialists’ literal hermeneutic is wooden literalism (which never was the case) rather than normal, plain language: I am revisiting some great quotes from 19th century non-dispensational historic premillennialists: Charles Spurgeon, J.C. Ryle, and Horatius Bonar.
Consider the following, in which these men in their own words describe and explain the literal hermeneutic along with specific examples from God’s word:
Charles Spurgeon, concerning the First Resurrection in Revelation 20:
… if the First Resurrection here spoken of is a metaphorical, or spiritual, or typical resurrection—why the next, where it speaks of the resurrection of the dead, must be spiritual, and mystical, and metaphorical too! When you read a Chapter, you are not to say, “This part is a symbol, and is to be read so, and the next part is to be read literally.” Brothers and Sisters, the Holy Spirit does not jumble metaphors and facts together! A typical Book has plain indications that it is so intended, and when you come upon a literal passage in a typical Chapter, it is always attached to something else which is distinctly literal so that you cannot, without violence to common sense, make a typical meaning out of it! The fact is, in reading this passage with an unbiased judgment—having no purpose whatever to serve, having no theory to defend— … I could not help seeing there are two literal resurrections here spoken of—one of the spirits of the just, and the other of the bodies of the wicked; one of the saints who sleep in Jesus, whom God shall bring with Him, and another of those who live and die impenitent, who perish in their sins.
Also from Spurgeon, (full quote posted here) concerning Ezekiel 37:1-10:
If there is meaning in words this must be the meaning of this chapter! I wish never to learn the art of tearing God’s meaning out of His own Words. If there is anything clear and plain, the literal sense and meaning of this passage—a meaning not to be spirited or spiritualized away—it must be evident that both the two and the ten tribes of Israel are to be restored to their own land and that a king is to rule over them. “Thus says the Lord God: Behold, I will take the children of Israel from among the heathen where they are gone and will gather them on every side and bring them into their own land: and I will make them one nation in the land upon the mountains of Israel. And one king shall be king to them all.”
From J.C. Ryle (previously posted here and also here):
Beware of that system of allegorizing, and spiritualizing, and accommodating, which the school of Origen first brought in, in the Church. … Settle in your mind, in reading the Psalms and Prophets that Israel means Israel, and Zion means Zion and Jerusalem means Jerusalem. And, finally, whatever edification you derive from applying to your own soul the words which God addresses to His ancient people, never lose sight of the primary sense of the text.
and
What I protest against is, the habit of allegorizing plain sayings of the Word of God concerning the future history of the nation Israel, and explaining away the fullness of their contents in order to accommodate them to the Gentile Church. I believe the habit to be unwarranted by anything in Scripture, and to draw after it a long train of evil consequences.
Where, I would venture to ask, in the whole New Testament, shall we find any plain authority for applying the word “Israel” to anyone but the nation Israel? I can find none. On the contrary, I observe that when the Apostle Paul quotes Old Testament prophecies about the privileges of the Gentiles in Gospel times, he is careful to quote texts which specially mention the “Gentiles” by name. The fifteenth chapter of the Epistle to the Romans is a striking illustration of what I mean. We are often told in the New Testament that, under the Gospel, believing Gentiles are “fellow heirs and partakers of the same hope “with believing Jews. (Ephes. 3:6.) But that believing Gentiles may be called “Israelites,” I cannot see anywhere at all.
And from Horatius Bonar (previously posted here and here):
To attach a general meaning to a whole chapter, as is frequently done, shows not only grievous irreverence for the Divine Word, but much misconception of the real nature of that language in which it is written. Yet such is often the practice of many expositors of prophecy. They will take up a chapter of Isaiah, and tell you that it refers to the future glory of the Christian Church; and that is the one idea which they gather from a whole chapter, or sometimes from a series of chapters. Their system does not admit of interpreting verse by verse and clause by clause, and affixing an exact and definite sense to each. Bring them to this test, and their system gives way. It looks fair and plausible enough, so long as they can persuade you that the whole chapter is one scene, out of which it is merely designed that one grand idea should be extracted; but bring it to the best of minute and precise interpretation, and its nakedness is at once discovered. Many prophecies become in this way a mere waste of words. What might be expressed in one sentence, is beaten out over a whole chapter; nay, sometimes over a whole book.
These expositors think that there is nothing in prophecy, except that Jew and Gentile are all to be gathered in, and made one in Christ. Prophet after prophet is raised up, vision after vision is given, and yet nothing is declared but this one idea! Every chapter almost of Isaiah foretells something about the future glory of the world; and every chapter presents it to us in some new aspect, opening up new scenes, and pointing out new objects; but, according to the scheme of some, every chapter sets forth the same idea, reiterates the same objects, and depicts the same scenes. Is not this handling the Word of God deceitfully?
What liberties do some interpreters take with the prophetic word! They find in every page almost what they call figurative language, and, under this idea, they explain away whole chapters without scruple or remorse. They complain much of the obscurity of the prophetic language. It is an obscurity, however, of their own creating. If they will force figures upon the prophets when they are manifestly speaking with all plainness and literality, no wonder that darkness and mystery seem to brood over the prophetic page. . . . Proceeding, then, upon this principle, that we must take all as literal till we are forced from it by something inconsistent or absurd, we shall find a far smoother and straighter way through the fields of prophecy than most men will believe. If we take the waters as we find them, we shall enjoy them clear and fresh; but if we will always be searching for some fancied figure at the bottom, or casting in one when we do not readily discover it, we need not be astonished nor complain that the stream is turbid and impure.
Scripture Thoughts 