29-CHAPTER XXIII VARIETY IN INTERPRETATION OF PROPHECY
CHAPTER XXIIIVARIETY IN INTERPRETATION OF PROPHECY In the hope of salvation as presented in the gospel everything is directed to the consummation, the perfecting. In more than • 300 places the New Testament speaks of the return of the Lord Jesus. We are "saved in hope" (Romans 8:24). Of this coming final development the Holy Scripture speaks only in great, general, basic lines. It does not impart to us the more exact details. Our curiosity shall not be satisfied, but our hope and sanctification shall ever receive fresh, living, heavenly impulse. Prophecy is not fortune telling. God is a God who loves surprises. Therefore at first He gives to His own only certain partial information (1 Corinthians 13:9-12). Of course in these foretastes there lies at the same time a holy anticipatory joy; but the real full revelation comes first with the fulfillment, in the consummation itself. When we then stand in the full light we shall say, "Not the half has been told me" (2 Chronicles 9:6). The fulfillment will infinitely surpass all expectation. Till then we are on pilgrimage to the heavenly goal, and view only from afar the pinnacles of the eternal city of God.
Thus the Holy Scripture gives no detailed description of the course and sequence of the final events. We are permitted to discern only the chief stages and chief stations. But even here there is no complete unanimity among all believing Bible expositors. Therefore it becomes us to be careful not to dogmatize, to remain open for fresh instruction from the Scripture, to esteem one another highly, even when there is difference of understanding, and on our side to bow always to every word of God which grants us any new light, or correction of former convictions, or deepening of assured knowledge already gained. Our comprehensive view of prophetic events, and our conception of the general historic structure of the whole Divine plan of redemption, depends largely upon the basic attitude of the individual to the expectation of a visible kingdom of God upon the theatre of the old earth prior to its dissolution in world destruction and world transformation. Three differing convictions stand side by side here:
The expectation of a personal return of the Lord in glory and power at the beginning and for the purpose of erecting such a visible kingdom of God and Messiah (Pre-Millennialism: Lat. prae = before).
The belief that the coming of such a golden age will not be effected by a personal appearing of the Lord with visible revelation of His glory, but through the development and progress of mankind, through Christianizing of civilization, through the gradual victory of the gospel in personal, social, and political life, and that only at the end of this brilliant time will Christ appear so as to carry over the history of mankind into the eternal condition of perfection and glory (Post-Millennialism, Lat. post— after).
The doctrine that an ideal condition of mankind at the end of history on this earth is in no wise to be expected; that thus there will not be a visible kingdom of God on earth at the close of history (Millennium), but that all prophecies of Scripture which have been connected by certain expositors with such a prospect must be "spiritualized" and referred to heaven and eternity (A-Millennial; a— without; anti—contrary to).
More precise grounds for our belief that it is right to expect the personal return of the Lord before the setting up of the Millennial kingdom (Pre-Millennialism) we have given in our book TheTriumphoftheCrucified pp. i44ff., "The Visible Kingdom of Christ: Its Historic Reality." But we think it profitable now to discuss briefly the most important objections which are usually offered by those who represent the other two views. We restrict ourselves to that which is essential, and instead of dealing with these systematically we think it better to discuss them in the form of statement and reply, objection and answer. We shall simply state distinctly each of the chief objections and then give our attitude to it. We mention first the lighter objections, which can therefore be dealt with more briefly, and then pass on to the more difficult and decisive questions. The statements of these questions and doubts concerning the Millennial kingdom, not seldom expressed by believing and serious Bible teachers, are purposely not actual quotations. Deliberately, the wording of these objections is our own. We thus avoid the character of a dispute. We would attack no one, but seek mutual understanding. The form of statement and reply is chosen only so as to make pregnant and clear the different points of view. As the result of our consideration we believe that we must hold fast the original Christian expectation of a visible earthly kingdom of God. But at the same time our presentation takes a middle course. While maintaining faith in a Millennium it behoves us to offer such proofs as will stand serious examination. Many a time has a good and right cause been weakened by not being based on quite adequate reasons. Here both sides can learn from one another.
It is our hope by the following discussion to further mutual understanding. We hope that in this way some misunderstanding on either side may disappear, and that the original Christian hope may be freed from certain doubts, the hope known among the early Christians, as witnessed especially by die Revelation of John and by the post-apostolic fathers and the church fathers of the second and third centuries, such as Papias, Justin, Irenaeus, and Tertullian. In any case, let all of us who believe on Christ and in the testimony of the prophets, respect and love one another, even if in questions greater or smaller differences in understanding remain. Here it behoves us to listen to one another, to foster mutual understanding and enrichment, and each to esteem the other as higher than himself (Php 2:3)."