Amillennialism

This paper is a critique and correction of premillennial dispensationalism, the theological theory that God has divided up all of history into seven periods in which he distributes, or dispenses, grace in different ways.  We should be careful to note that nowhere in the Bible does God mention seven different eras in which he is going to be dispensing grace and testing people in seven different ways; this concept is the result of a theological construct that has a relatively recent origin and the result of a flawed understanding of the Bible.  Those flaws are identified, explained, and corrected in the paper.

Second year essay about three Eschatological views about Millennium. I analyse arguments for and against Postmillennial, Amillennial and Premillennial views. In essay I don't have strict conclusion how I actually believe, because during writing process I didn't have clear opinion.

Unknown to scholars, there really is such a thing as Bible Hebrew Meter, and it impacts every aspect of hermeneutics, textual criticism, and Bible interpretation.  Here, Paul uses a 'tradition' of Bible Hebrew Meter started by Moses in Psalm 90, but with Greek words, just as the Magnificat, Daniel 9, Isaiah 53 had done -- all using the same meter style as Moses used in Psalm 90.

Document is extensive, and has links to the other passages.  I've made many videos on this topic as well.  All are linked in the document.

You don't need to credit or quote me.  The text itself is self-proving, so when you see the proof yourself, you own it.  I learned this all by mistake when a) trying to prove out my pastor's contention that God uses believers to BUY TIME for the human race, and b) when trying to find if there were any Hebrew words missing, when viewing Chapter 53 of Moeller's Isaiah Scroll online.

Work is still ongoing, so this is in draft.  It's a hobby of mine, but I'm too old; this 'find' needs to be in the public sector, so other hands can work on it.  Feel free to write me as 'brainouty' in Youtube.

A major share of the Reformation and puritan era held to post-millennialism, that only after the majority of the nations convert to Christianity (in the Millennium, Ps. 22:26-31; Isa. 2:2-5; Rev. 20:4; etc.) will Christ come again.

It is sometimes posed as an objection to this that Christ may come back at any time; therefore post-millennialism is not true. Yet most of Church history has recognized from Scripture that there are prophecies which must occur before Christ comes again; hence Christ cannot come at any time.

This article demonstrates from the Scriptures that the Lord’s standing at the door and coming quickly is consistent with a robust postmillennialism.

Is the "Woodstock generation" and its doings a factor in comprehending prophecy? Before one writes that off as but another flake view, consider that the word "sorceries" (Greek, pharmakeia) and its cognates are spoken of four times in the Book of Revelation, and not without reason. The drugs used at that time fell into a certain class, and they had a profound affect within the collective consciousness of humankind through the opening of an inter-dimensional gateway to the demonic realm, and that on a global scale.

The modified idealist (or eclectic) hermeneutic of Amillennialism isn't "standardized", that is, it remains—as its name indicates—open to modification, and this paper suggests the need for such.

This seeks to bring clarity to a field of vision that is cloudy, and understanding so that we may know—in general—about where we are, and how to prepare ourselves spiritually, as well as perceiving the causes for the escalating deterioration of our world.

La comprensión de Calvino del conocimiento de Dios incluye un énfasis en la consumación de los propósitos de la gracia de Dios en Cristo al final de la historia. La teología de Calvino exhibe un reparto considerablemente escatológico y articula una perspectiva integral de la obra de Dios en la creación y en la redención, que culmina en la restauración de todas las cosas al orden correcto a través de la mediación de Jesucristo. La presente monografía resume los elementos clave de la escatología de Calvino, comenzando con una exposición y comentario sobre el capítulo 25 del libro 3 de la “Institución de la Religión Cristiana”, para luego identificar varios aspectos importantes de la escatología de Calvino en otros textos de su literatura .

Charles Hills Regnum Caelorum: Patterns of Millennial Thought in Early Christianity seeks to reverse the one-time consensus that the earliest church fathers held to a millennial, rather than an amillennial, viewpoint. At the heart of Hill's argument is the claim that early millennialism and amillennialism were part of systems of eschatology in which fathers who held to the millennial position also held io a subterranean intermediate state, whereas fathers who held to the amillennial position also held to a heavenly intermediate state. Working from this claim, Hill asserts that a number of early fathers, along with the New Testament writers, held the amillennial position. This study demonstrates the link age of millennial views and views of the intermediate state to be faulty on the grounds that the early Irenaeus held to both a heavenly intermediate state and to a millennium.

The transmission of many historical and chronological data (reigns, lifetimes, long periods, etc.) as well as many proper names, is necessarily flawed, unless one believing in an (unlikely) scribes infallibility. Thus, ancient texts, that are preserved in more than one copy, have been compared to determine how much variation occurs between manuscripts. This kind of study showed that the most stable texts surveyed are those containing ritual instructions, which have led, for example, to the exact transmission of the Torah in the late Second Temple period. The accuracy of the transmission of the text can be checked owing to the accuracy of its chronology and through the comparison between the sum of the intermediate values and the total value indicated in the text. Textual criticism now favours an anteriority of the Septuagint text Vorlage (H*) on the proto-Masoretic which comes from an overhaul of this Vorlage, including chronological data from the text of Genesis. According to the reconstruction of chronological data, Jewish corrections of the Hebrew text (preserved in the LXX) were performed in two steps: after the onset of the Book of Jubilees (c. -160) durations in Genesis 5:3-31 were reduced by 100 years and were adopted by a part of the Jews, as Eupolemus and by the Samaritans, and afterward, at the Synod of Yabneh (c. 90 CE), durations in Genesis 11:10-26 were also reduced by 100 years and were canonized by the rabbis (Pharisees). There was no dispute since the priests (Sadducees) no longer existed, as well as scrolls of the temple (except some of them which has been retrieved by Josephus thanks to emperor Titus in 70 CE).
The biblical and Sumerian accounts of the Deluge are very similar (which occurred in year 600 of Noah or Ziusudra) and suppose a dating 3170 BCE according to the Septuagint. Biblical chronology from Abraham (2038-1863) can be reconstituted starting from the Masoretic data, which are more reliable than those from the Septuagint for this period 2038-517. By convenience the total period was cut out in four periods link to the Patriarchs (2038-1493), the Judges (1493-1097), the Kings (1097-517) and the Second Temple (517 BCE to 133 CE).

*This paper was written as a senior capstone project for my undergraduate degree. I must admit that I am not as convinced of the arguments here as I used to be. While the view advocated for here is certainly possible, I currently find the amillennial view more consistent overall.

Abstract:

When investigating what the Scriptures say regarding the millennium, many people are essentially figuring out which pre-established system (traditional pre-millennialism, amillennialism, or postmillennialism) they should agree with. A potential result of such a mindset is that one may not sufficiently read the Scripture on its own terms apart from the predetermined categories of these systems. Consequently, one may overlook important interpretive features of the text. This misstep may indeed be taking place in popular understandings of Revelation 19-22. Space will not allow for an in-depth critique of the various millennial views. However, this paper seeks to set forth a view of the series of visions in Revelation 19:11-22:5 that may do better justice to the composition of Revelation and the whole of the biblical witness regarding the last days. This view contends that the judgment of Revelation 19:11-20:3 and the millennial reign of 20:4-6 are visionary depictions of the same events as the judgment of 20:7-15 and the new creation of 21:1-22:5.In particular, the battle of Armageddon and the battle of Gog and Magog are the same event depicted different ways, and the millennium and the new creation are also the same event envisioned two different ways. In order to investigate this thesis, this paper examines patterns of recapitulation in the visions of Revelation 6-16. Then, it looks at the development of the visions of 19:11-22:5 with special emphasis on the intertextual allusions made by the author that indicate the relationships among the visions.

"Luke 1 drama: When Mary hears she's pregnant, she responds on the fly with a TIME METER soliloquy. So we know everyone learned the meter, as kids. Zecharias will respond three months later, pegging her meter, which is an extremely sophisticated chronology hubbing around CHANUKAH BIRTH of Christ. So indirectly, this proves that December 25 is the right date to use, for His Birth.

For she then links CHANUKAH into a full timeline going back to David at Hebron, to show the 1000-year promise will be fulfilled, and ends her timeline at His FUTURE age 56, to balance to the Millennium, just as Daniel, Isaiah, and Moses had done.

Mary's sophisticated style pegs Daniel 9's prayer and God's reply in Dan 9:24-27, so we learn how to interpret it, too. Paul will play on Mary's meter in Ephesians 1:3-14.

Obviously, these facts -- yes, facts, since you can vet the text yourself -- will significantly alter many doctrines Christendom holds near and dear. More info is in the paper, including a link to the 12 videos I did on her meter, showing how she uses the meter with the text, to reference past and future history."

"ABSTRACT: Demonstration of an unknown Bible Hebrew Meter rhetorical style with huge potential impact on hermeneutics. Based on a forgotten-to-Jews doctrine of how God Orchestrates Time. All Bible dates hub around that doctrine, so if we don't know it (and we don't), we misanalyze Bible's dates.

The meter is used as an ANNUAL prophetic calendar, very sophisticated; idea is to know where you are on God's TIME map. Moses used it in Psalm 90; Isaiah 'tags' (continues) the Psalm 90 timeline in Isaiah 53; Daniel 9 'tags' Isaiah' 53; then Mary's Magnificat tags Daniel 9, and Paul 'tags' the Magnificat; so you get an unbroken timeline, each reaching into the past then going into the future, with an endpoint at a then-scheduled Millennium (pre-Church schedule). You can then track the meter historically as well as prophetically.

Kids learned all this on their mother's knee. So it's not hard to decipher, just unknown.

That meter style continues, in the NT. Here in Ephesians 1:3-14, we see Paul use Greek words, but the meter style dates back to Moses, and is in many OT passages. Magnificat and Zecharias' speech in Luke 1 are also metered, use the same style. Paul 'tags' their meter in his own. So too, Revelation 1:1-3 (dateline use of meter). Links to those other documents are in pages 5-6 of the pdf or doc.

Paul's update of this timeline forecasts the future of Church, using the same 'track to kings' style as Isaiah 53 and Daniel 9 used. So ROME's history -- and thus that of Church -- is annually tracked, commencing at Christ's BIRTH. Like Mary, Paul uses his own Anno Domini style, beginning year 1 of Christ's Birth, going forward to year 434, pregnant 62-weeks style to show Church links all history to fulfill Daniel 9:26, at which point Rapture occurs, and Trib commences. But when? Well, no one knows. That's why Paul only meters to 434, as Church is the '56' of history (plays on Psalm 90:16-17, where Moses ended with a '56' cliffhanger).

Paul's tracking the years is very satirical. Text is how GOD accomplishes the completion of Church, but the meter with the text, tracking both Roman Emperors and Church machinations, is satirical, just as in many a Greek or Latin play. The paper shows how; pages 5-6 also list links to the videos I'm still making on this topic.

Paul uses three sophisticated anaphorae to center on Constantine as a NADIR of Church development. Paper explains how and why. And again, it's still in draft, I'm still working on the meter meaning.

So maybe we can correct our own BC/AD dates when we know how Paul and Mary use their Anno Domini. I'm still trying to figure that out. Both seem to be using Roman AUC, but not Varro's version of it.

Greek text pasted here (page 8ff) is BibleWorks' (version 5) BGT, unaltered.

I ran across this meter style by mistake, while trying to see if any Hebrew words in Isaiah 53 were missing (i.e., versus the Isaiah scroll). I am too old, and have a business to run. So I can't but do sporadic research and documentation. Once you see the pattern, maybe you can do more with it. You don't need to credit me. The material is Bible's, not mine. I'm just analyzing it. Since you can vet both Bible text and my analysis, the material BECOMES yours.

Master document on meter style characteristics (also still in draft), is http://www.brainout.net/BibleHebMeterCharacs.doc . You don't need special fonts. Its htm copy is http://www.brainout.net/BibleHebMeterCharacs.htm . You can use it to vet any Bible passage for this TIME METER style.

Feel free to contact me in Youtube, where I'm known as 'brainouty'."

There are significant exegetical and expository deficiencies in the current literature that weaken the comprehension — and thus the impact — of John's Apocalypse on 21st century readers. If we don't have sufficient — I won't say full, as our understanding continues to grow — comprehension of significant portions of visions and symbols in Revelation this will surely affect our being able to think and act intelligently on what the Lord is revealing to us in His final prophecy, very possibly regarding information crucial for the remarkable days we are in, and those coming.

The structure of this paper will be a running commentary seeking to answer ten areas of deficient exposition I note, with some overlap between the various areas in order to give a fairly coherent picture and overview to flesh out my answers. I will occasionally link to other papers I have written on a particular topic in order to not make this writing too long, though this may bring in some redundancy.

Dispensational writers claim that to say Christ and the church is the fulfillment of God's Old Covenant promises to Israel is "Replacement Theology" and implies that God was unfaithful to His promises to Israel. Make no mistake, there is a type of un-Biblical "Replacement Theology" that should be rejected. God did fulfill all of His promises to Israel, but, it was His eternal purpose that the "shadow" that was Israel, would give way to the Body of Christ. This is Fulfillment Theology - Not Replacement Theology.

That the Rapture of the Church will certainly take place is a near settled matter among many Dispensational Biblical scholars. That the church will be taken out of this world either before or after the tribulation is an issue which many Theologians do not debate or argue about. What they argue about is when exactly this will take place not whether. This paper attempts at reviewing a submission by a prominent Theologian.

The problem is that many interpreters insufficiently account for the literary context of the Samaritan Parable of Luke 10:30–35, which leads to misunderstanding the parable. Redaction critical textual relationships (cultural literary context, preceding and succeeding narrative co-text, intra-parabolic canonical intertext [Hosea & 2 Chronicles]) show that the literary context in which the Samaritan parable occurs prepares for the reader’s seeing the theological theme of Messianic Reunification (MR) of all Israel. Thus, fully appreciating the literary context indicates that the Samaritan parable coheres with MR and that Jesus is answering the two combined questions: “Whom must the Judaean accept as a fellow Israelite in order to participate in the messianic restoration of the reunited kingdom of all Israel?”

This talk is helpful to see some of the basic points I make about how the OT prophetic theme of the Messiah, who would come to reunite the divided kingdom of north and south Israel, empowers better understanding this parable of Jesus, who claimed (e.g. Luke 24:44) that all the prophecies were to be fulfilled by Him and His people.

Jesus, as part of his mission to remove divisions within Israel, to include those wrongly marginalized, etc., here uses the most ancient and hateful division of Israel in an a fortiori manner to specifically teach that polemically racist Judaean cultists, who wrongly exclude many Israelites, must accept even their estranged fellow Samaritan Israelites as covenanters if they want to be part of the Messiah's reunited Davidic kingdom.

Although the extreme form of Theonomism has only affected a small number of Reformed members in South Africa, it seems that Theonomist Postmillennialism has a greater underlying
influence in the Reformed Churches in South Africa. General  churchgoers in the Reformed Churches of South Africa generally confuse the Regulatory Principle with Theonomism and are uninformed about precisely what Theonomism is. Furthermore, signs of  Theonomism as it developed in the USA are also visible in South Africa. Yet, there is great ignorance about the exact effect that Theonomism has on Reformed congregations in South Africa, especially
regarding the eschatological views held by individual congregations. The thesis of this article is that the Theonomistic eschatology influences congregations’ mission and causes a shift from a focus on proclaiming the gospel to the nations, in being a church that seeks to restructure the institutions of political societies.

A flyover of the terrain, and events upon it. Going back a little over half a century we have the first appearance of a prophesied event in history discernable in hindsight and noted in John's Apocalypse. This is a key study on such an event, which opens understanding of where we are generally in our present day of late 2020. Insight into the zeitgeist.