The Great End Time Debate

 The Great End Times Debate

A review by Stuart Brogden

It’s easy, when writing about a controversial topic, to tear down opposing views instead of explaining why you think your position is best. Dean Davis has taken the high road in his The Great End Times Debate, focusing most of his pages to explaining why amillennialism fits best with Scripture. And he pursues this course with a biblical theology perspective – not settling for simple proof-texting. This makes it more work to follow Davis’ arguments, but the result is a very comprehensive explanation of the biblical support for amillennialism.

In the Preface, Dean tells us his book is “no cakewalk. That’s because my goal here is the same as it was for the HKOH (High King of Heaven): to introduce you to every aspect of the Great End Time Debate, and to help you discern the winner once and for all.” This book is divided into six parts, with two or more chapters each. These six parts are:

1.      Introducing the Great End Time Debate

2.      Understanding the Kingdom of God

3.      Understanding Old Testament Kingdom Prophecy

4.      Understanding the Millennium

5.      Understanding the Consummation

6.      Resolving the Great End Time Debate

In part 1, our author provides an overview of what is biblical eschatology and why we need it – and to be Christ-focused therein. The Old Covenant prophets, he writes, “looked forward to the last days: the days in which God would send the Redeemer, pour out his Spirit, rescue and restore his people (Jews and Gentiles alike), roll back the curse, and bring in a whole new world order marked by justice, health, peace, prosperity, and the universal knowledge of the glory of God (Is. 2:2; Jer. 48:47; 49:39; Dan. 2:28; Hos 3:5; Mic. 4:1–2).”  We have a level of continuity as well as progressive revelation, for when, “we step onto New Testament (NT) ground, we find to our amazement that the disciples are no longer looking forward to these things, or at least not in the same way their OT forefathers did. For even now—prior to Christ’s return and the consummation of their redemption—they affirm that they are living in the last days.” (page 23) This idea of progressive revelation is critical, for many get trapped in thinking we must live under Old Covenant laws without thinking of how the Lord and His apostles instructed us to live. Davis is constant in his reminders of this truth.

Our author asks us why we read the Old Testament, what do we hope to see there? We can all read about the patriarchs and prophets, but YHWH has more for His people – we should go seeking Christ! “With the truth of Christ in your mind, and with the Spirit of Christ in your heart, you go in search of types: veiled revelations of the Lord Jesus Christ and the several elements of the Eternal Covenant. And every time you come upon one, you are thrilled. It’s like spotting gold nuggets in a mountain stream, or finding chests full of treasure buried in a field. And yet there is a note of sadness as well. For as you are walking on OT ground, it dawns on you that your OT brothers and sisters continually dwelt in a land of shadow.” (pages 56-57) These Old Testament saints responded to the light given them; much more light has been given to all who live on this side of Calvary. Are we thankful souls for God’s kindness in providing so bountifully for us? And Davis wisely counsels that “progressive revelation will require us to use the NCH (New Covenant Hermeneutic) to interpret OTKP (Old Testament Kingdom Prophecy). In particular, we must interpret it typologically and figuratively, rather than literally.” (page 60) This is critical for a proper view of eschatology – and basic understanding of the whole Bible.

In his discussion of the Old Testament’s promise of the Kingdom, Davis tells us, “In Eden we catch a glimpse of the Kingdom in seed form; in the World to Come we will behold it in full flower.” (page 67) And, “the idea of the Kingdom predates the Mosaic Law by thousands of years; that it is separable from, prior to, and more fundamental than the idea of a universal Mosaic theocracy. Yes, in the process of time God would indeed be pleased to use a Mosaic theocracy to picture the Kingdom. However, the Kingdom itself would be something other than a Mosaic theocracy. It would simply be a direct rule of God over his (redeemed) creation, with all the wholeness and blessing that such a rule entails.” Shadow must give way to substance – Scripture teaches this from cover-to-cover. A rigid literalism can trap brothers in a misguided understanding of national Israel and use of Mosaic Law in the New Covenant.

Our author reviews the Old Testament promises of the Kingdom in the lives of Noah, Abraham, and national Israel. He observes, “If the Kingdom of God were an ideal Mosaic theocracy, we could not see it in the life and times of father Abraham. But according to Christ and the apostles it is not a Mosaic theocracy. It is a direct spiritual reign of the God who calls a chosen family out of the Domain of Darkness and brings them into the Kingdom of his beloved Son. It is the Teacher alone who enables us to see this. And when we do, we rejoice, even as our father Abraham rejoiced when he saw his day (John 8:56).” Abraham is the father of all who believe on Christ Jesus (Romans 4:16); we ought to study his life and beliefs as we do the apostles.

While reviewing the New Testament on the Coming of the Kingdom, Davis shows us how the Lord Jesus “used parables to hide Kingdom truth from the hardened and impenitent, but also to excite curiosity about that truth in the hearts and minds of his sincere followers. Accordingly, when the disciples earnestly inquired about such truth, they received it in full (Matt. 13:10–16).” Wanting to know the meaning of Scripture is a sign you belong to Him; the Spirit gives wisdom to the humble soul who honestly desires to submit to YHWH. Davis posits that the Kingdom of God has two stages: “A temporary Kingdom of the Son, which is spiritual only, followed by an eternal Kingdom of the Father, which is both spiritual and physical—the two being separated by a single Consummation at the end of the present evil age.” He reminds us that “During the first stage of the Kingdom, the Messianic Son of God reigns from Heaven above, and not on the earth below.” This is a spiritual kingdom that is present in the lives of the saints during this age and will be physically perfected in the age-to-come, when the Son hands the kingdom over to the Father. Davis’ review of the parable in Luke 19 about the minas shines with the truth of God’s Word regarding the nature of the Kingdom: the nobleman (Jesus) goes to a far country (heaven) to receive a kingdom (His spiritual reign in this age). He will return after many days to reward His servants, destroy the rebels, and welcome His servants into His (glorified) kingdom. “Once again, the two-staged Kingdom of God is in view.” (page 98)

In his discussion of this general topic, Davis repeatedly asserts that Jesus offered the kingdom to various people groups. Nowhere in Scripture does any member of the Trinity offer the kingdom or salvation to anyone; everywhere the kingdom is ANNOUNCED and gospel PROCLAIMED as people are COMMANDED to repent and believe. This is not a minor point. If the gospel and the kingdom are offered to sinners, God is put in the position of "the anxious seller," hoping people will accept Him. The Bible does not give any hint of God in this light. He commands the clouds where to go and drop rain, He gives life to that which was dead, He calls into existence things that do not exist. While none of us is able to describe God comprehensively, each of us who name Christ as Lord should seek to never reduce Him in any of His attributes. God speaks and His sheep hear His voice. He needs not offer His kingdom to anyone - He gives it to whom He pleases.

The next part, Interpreting Old Testament Kingdom Prophecy (OTKP), Davis explains why it is contrary to Scripture to interpret these prophecies literally. “What premillenarians call millennial conditions, the OT prophets call eternal conditions. But since these conditions—understood literally—cannot possibly last forever, we must interpret the prophecies that speak of them typologically and figuratively, rather than literally.” (page 126) “All OTKP is “covenantally conditioned.” That is, in all these prophecies the Holy Spirit was using OT language and imagery to speak “mysteriously” about New Covenant realities.” (page 131) He goes on to rightfully tell us we must use the didactic New Covenant passages with a New Covenant Hermeneutic to determine the Author’s intended meaning, and emphatically states, “Unless we are prepared to abandon the divine inspiration and inerrancy of the Bible, we must interpret OTKP typologically and figuratively, in terms of the New Covenant.” (page 133) “All OTKPs are fulfilled in the twofold spiritual reign (Kingdom) of God instituted by Christ under the New Covenant, and must be interpreted accordingly.” (page 134) This dual fulfillment eliminates the conflict Darby’s system leaves us with, providing a Christ-focused view which brings us ultimate victory rather than an earth-focused system which leaves us looking in the wrong places, in the shadows, instead of the glorious light of the Savior.

Our author goes on to expound how these OTKPs are “covenantally conditioned” and must be interpreted from that perspective and into the saints’ New Covenant status. OTKPs are fulfilled in Christ and must be interpreted as shown by Him and the apostles, of which Davis gives several examples. We also find chapters dealing with the OTKPs found in Psalms, Isaiah, Jeremiah, Ezekiel, Daniel, and Zechariah. From these we are advised that Isaiah uses “covenantally conditioned imagery to speak “mysteriously” of both stages of the eschatological Kingdom introduced by the New Covenant in Christ. A closer look at our text abundantly vindicates his approach and helps us to see how richly Isaiah speaks to the hearts of Christians everywhere, whether Jew or Gentile.” (page 159) Also, of Ezekiel 37, the Valley of Dry Bones, we are warned against the futurist view; “By pushing this prophecy into a distant millennial future, and by limiting its fulfillment to ethnic Israel, prophetic literalism turns it into a valley of dry bones. But when the NCH breathes upon it, how the dry bones live!” (page 171) In Zechariah we are instructed that the oracles pronounced in chapters 12 – 14 are not chronologically connected but thematically connected, as the prophet pressed “snapshots of key events that will take place in the Era of Fulfillment.” (page 185) Further we see this, in reference to “the world to come”:

Happily, the NT sheds further light on this mysterious promise, teaching us that Christ himself, at his Parousia, will “diminish” (i.e., extinguish) the luminaries (Matt. 24:29; 2 Peter 3:10; Rev. 6:13); that in the World to Come the glory of God and the Lamb will illumine all things, both inwardly and outwardly (Rev. 21:11, 23; 22:5); and that this “unique” eschatological Day will stand as a perpetual testimony and reminder: The darkness of the Domain of Darkness has been dispersed forever by the Light of the World (John 8:12; 9:5; Rom. 13:12). (page 197)

Not only does this perspective encourage saints in all ages, it aligns with the progressive revelation we see in Scripture.

Davis spends two chapters reviewing Revelation 20; he presents a compelling case for seeing this as a recapitulation of redemptive history, with application and warning for all. I was disappointed he gave virtually no attention to sober arguments for dating Revelation before AD 70 – a minority position but not held exclusively by preterists. We next read through 63 pages which provide an excellent explanation of “the purpose, structure, and unity consummation” …in which, “God will fulfill his original plan for the universe, life, and man.” (page 253) The unity of the consummation also reveals that “at Christ’s return God will create new heavens and a new earth: an unshakable Kingdom that will never again be cursed or destroyed (2 Peter 3:13; Rev. 21:1). Thus, the writer to the Hebrews clearly anticipates a single cosmic Restoration of all (redeemed) things, just as the OT prophets had promised.” (page 266) There is no partial restoration for a thousand year reign on this earth – it is nothing or everything. And since Jesus promised to return and take us to where He is, we should rest on everything being restored.

Davis then reviews the Olivet Discourse, John 14:1-3, 1 Corinthians 15:50-58, 1 Thessalonians 4:13-5:10, and 2 Thessalonians 2:1-14, of which he says:

We have completed our survey of five crucial NT texts dealing with the Parousia and the Consummation. We have heard from Christ, Peter, and Paul. If we had consulted James, John, Jude, and the writer to the Hebrews we would have heard more of the same. None of them speak of a pre-tribulation Rapture. None of them speak of a future millennium. Rather, all of them consistently look for a single Momentous Event at the end of the present evil age: a single Christ-centered consummation set to occur at the Parousia of the High King of Heaven.

Our author states that one sign of the consummation will be “the conversion of the great mass of ethnic Jews” (page 305) without so much as a nod to the competing view in amillennial circles that what Paul is teaching is the conversion of a remnant of Jews in every generation just as the Gentile are converted. Jesus said the kingdom was to be taken away from national Israel and given to a people/nation bearing proper fruit (Matthew 24:43), Why would that nation still be considered more favorably than others when all ethnic differences have been torn down in Christ?

Our author finishes well, emphasizing the unity and singleness of Christ’s return, the general resurrection, the judgment, and the restoration of all things. Last of all, Jesus hands over the kingdom to His Father. Referring to 1 Corinthians 15:22-28, Davis says:

Paul’s theme in this text is the Resurrection. However, while discussing it, he is moved to survey the entire course of the Messiah’s heavenly reign. At the beginning of that reign God the Father gave his Son all authority in Heaven and on earth—and with that authority, a commission. Here Paul states that the commission was to abolish all hostile rule and authority, and to place all his enemies beneath his feet (Ps. 2; 8; 110; Matt. 28:18; Eph. 1:15–22). Elsewhere, he defines it as the heading up of all things in Christ, whether things in the heavens or things on the earth (Eph. 1:10). At the Parousia, Christ will fully fulfill this commission. Every enemy will be expelled, and all things will be headed up in and under him. The glorious Kingdom that the Father commissioned him to create will stand complete before him.

Accordingly, but one thing remains: one final act of worship, one final acknowledgment of the great trinitarian mystery that brought about Salvation History: The Son must hand the Kingdom over to the Father. The High King must give the Kingdom up to the One who gave it to him (John 17:6). In other words, the Son must now relinquish this form of his cosmic sovereignty, and freshly submit himself, his people, and his Kingdom to the Father. He must do this so that the Father may be properly glorified as the supreme Sovereign of the universe. He must do it so that the Father (together with his Son) may be all in all (Rev. 11:15). And because the Son loves the Father, he will do so gladly (John 17:1).4 This handing over of the Kingdom is “the consummation of the Consummation.”

Moreover, it is also the crowning touch upon the Blessed Hope of the saints. (page 315)

Chapter 15 is a summary review of the various end-times perspectives common among the saints. Of historic premillennialism, Davis says this system looks “for a literal fulfillment of some OTKPs in a future millennium” (pages 320), looking “for two distinct comings of Christ: one at the end of the present evil age and another at the end of the Millennium. Accordingly, they also look for two distinct resurrections, judgments, and transformations of nature. Thus, HP’s actually anticipate two separate consummations. However, in Part V of our study we saw that the DNT anticipates only one.” (page 321). Davis observes that the postmillennial view divides this present Kingdom of the Son into two stages – gospel proclamation under conflict from the world, then Satan being bound and allowing widespread success which, for some, includes wealth-building by the saints to previously known levels. “We have seen, however, that Scripture does not support this idea. Nowhere in the DNT do we find any suggestion that the Kingdom of the Son is divided into two stages, or that it includes a future Golden Era of Gospel prosperity.” (page 322) He further adds, “above all, Postmillennialism distorts the believer’s Blessed Hope, focusing it upon an illusory stage of Church history, rather than upon the true signs of the times and the Consummation at Christ’s return (Titus 2:13; 1 Peter 1:13).” (page 327)

Davis finishes this review with Dispensationalism and Preterism. Of the former, he says, “We conclude, then, that the dispensational view of the Consummation seriously departs from Scripture, robs Christ of his proper glory, and needlessly confuses the saints by breaking up the one Consummation into multiple comings, resurrections, judgments, and transformations of nature.” (page 336) I heartily agree! Our author divides Preterism into Partial and Full. In eight pages of discussion and critique of partial preterism, Davis cites no sources. Considering several of his comments, I would like to have sources as I’ve known and read many partial preterists who do not hold to much of what he attaches to them. He goes on to say full preterism is the logical outcome of the partial view. Full preterism sees all of Revelation as having been fulfilled prior to AD 70, robbing that book from its role to inform and comfort the saints in every generation. Full preterism “seeks to focus our hope on the world above rather than on the world up ahead; on the day of our death rather than on the day of the Lord’s return in glory, when he will raise the dead, judge the world in righteousness, and create the new heavens and the new earth, the eternal home of the redeemed. Beloveds, it is not a fair trade. Indeed, it’s a very bad trade, since, as we have seen, it leaves the Bride of Christ ill-equipped, unprepared, and bereft of her one true Blessed Hope.” (page 346) He also writes, “Concerning FP, I cannot help but describe it as eschatological heresy.” (page 346) On this I also heartily agree – although I would not attach “eschatological” as an adjective.

Dean sent me his book on the condition I review it. I am grateful to God for Dean’s work – though I have a few minor reservations here and there. This book is well written and provides countless Scripture references to support and explain each position he takes. I have a copy of the book this one is based on, Davis’ High King of Heaven. That one is more than twice the page count of this one and digs into several topics much deeper. I have not read all of the larger volume. All things considered, The Great End Tome Debate may just be my favorite book on eschatology. It is not polemic, and it shines with a focus on rightly glorifying the High King of Heaven. What child of God can argue with that?