From the “Final Thoughts” section of the book Riddlebarger writes, “As one who was born and bred a dispensationalist, my own conversion to amillennialism was a slow and difficult process. I know from firsthand experience that wrestling with these issues is not easy. But after weighing the evidence for amillennialism, I found the case to be compelling, if not overwhelming.”
I think it is for this reason that A Case for Amillennialism is such a gem. Riddlebarger does not write from a position of “I am right and you’re wrong.” He does not engage in ad hominem arguments, which regarding eschatology can be the flavor, but he approaches the issue from a biblical perspective as well as from the position of one who has wrestled with the issues.
One of the key features of this book is the time that Riddlebarger takes to define terms (Millennium, dispensationalism, preterism, the rapture, etc.). He takes sufficient time to fairly and accurately represent each position of eschatology. And, since much of eschatology has to do with the interpretation of prophecy, there is an entire chapter devoted to how to interpret prophecy and the underlying hermeneutic of each eschatological position. As he states on page 33, “The best way to choose the correct eschatological position from among the differing systems is to identify and evaluate the underlying hermeneutics involved.”
Amillenialism looks to the scope of all of Scripture to build its case as the clearly Scriptural understanding of eschatology. In writing on the Old Testament eschatology Riddlebarger notes, “From the moment the human race fell into sin and came under God’s curse, there was an expectation that God would send his promised redeemer. He also promised to put an end to sin – its guilt, power, and presence…. Thus redemptive history began with the promise of coming judgment and will culminate with the destruction of the devil at the end of the thousand years” (p. 50). The premise of amillennialism is thoroughly covenantal as God unfolds the plan of redemption under the framework of the covenant of works and the covenant of grace. Thus, as Riddlebarger states, preserving “the unity of the gospel and plan of redemption and set before us the goal of redemption, which is the final consummation.” The difference between the amillennial position versus pre and post is that pre and post view the earthly millennium is a sort of halfway mark before the final consummation.
It is with this framework that Riddlebarger sets out to show from the prophetic writings regarding the “day of the Lord” and the coming Redeemer that amillenialism best fits the Scriptural data. The point that Riddlebarger labors to make, especially against the dispensational view, is that Jesus is the fulfillment of the Old Testament prophecies. Therefore, there is not some future fulfillment of the prophecies of the OT for Israel, as dispensationalists would hold to. “So what remains of the dispensationalist’s case that these prophecies will yet be fulfilled in a future millennium? They vanish in Jesus Christ, who has fulfilled them” (p. 70).
Some to the most critical texts with regard to eschatology are Daniel 9:24-27 (The Seventy Weeks), the Olivet Discourse, Romans 11 (dealing with the future of Israel), and, of course, Revelation 20:1-10, which specifically mentions the thousand years. It is in this section that the true value of the book is seen. Riddlebarger does a magnificent job of exegetically dealing with these texts.
Certainly Amillennialism doesn’t have the pizzazz that pre-millennialism does, but one’s biblical position should not be based on flare, but on Scriptural exegesis. In my opinion, Kim Riddlebarger has given those who do not hold to an amillennial view something to wrestle with and think about. As he concludes, he points out in the light of Scripture some conclusive thoughts on the Scriptural difficulties with the other views and not in a straw man fashion. However, he also recognizes that there are problems associated with amillenialism and deals with those issues as well.
Eschatology can certainly be among some of the most heated theological debates in Christendom, but Riddlebarger has sought to be fair and accurate to other views and to deal with the text of Scripture accurately. As he closes the book he reminds us all “Despite our many differences and the sometimes contentious and heated nature of this debate, we should not lose sight of this most important point: All premillennial, postmillennial, and amillennial Christians long for the day when our Lord Jesus Christ returns for his people and will put and end to sin and suffering” (p. 246).
We would do well to remember this as all (whatever your millennial position) of us seek to rightly divide the Word of God. However, from a person who has been taught in the vein of premillennialism, Riddlebarger has challenged many of my conclusions and has forced me to re-evaluate the Scriptural material in my own theology and teaching.
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