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The Influence of Premillennial Eschatology on Evangelical Missionary Theory and Praxis from the Late Nineteenth Century to the Present Michael Pocock

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The Influence of Premillennial Eschatology on Evangelical Missionary Theory and Praxis from the Late Nineteenth Century to the Present Michael Pocock The Influence of Premillennial Eschatology on Evangelical Missionary Theory and Praxis from the Late Nineteenth Century to the Present Michael Pocock remillennial eschatology has deeply influenced the mis- Premillennial Eschatology Defined Psiology and praxis of evangelicals, particularly from North America, from the nineteenth century to the present. The Premillennialists live in expectation of a literal 1,000-year reign eschatological orientation of missionaries and their sending of Christ on earth, together with all those who have trusted in churches affects their view of the Christian life, the direction of Christ through the ages or responded in faith to the all-sufficiency their work, their hopes for the future, and their relationship to of God’s provision previous to the first advent of Christ (Rev. the culture of nonbelievers around them. The missionary impact 20:1–10; Heb. 11:39–40). It will include believers from every people of a particular eschatological orientation may have many posi- group (Rev. 5:8–9; 7:9–17). Many of these will have been saved tive effects, such as energizing workers and providing focus and during a previous period marked by great distress and tribulation. hope for a victorious outcome of Great Commission activity. The millennium will be a period of perfect righteousness and Individuals, denominations, and missionary agencies holding equity. This golden age will be facilitated by a binding of Satan almost every form of millennial expectation have made valuable that limits, but apparently does not eliminate, the fateful possi- contributions to missionary theory and practice. There may also bilities of sinful human nature itself, even among the redeemed. be unintended negative consequences of a particular outlook. At the close of this period, Satan is again released and draws a In his monumental work Transforming Mission, David Bosch massive number of people who respond to his deception, oppose fairly traces the historical development and impact on mission of God, and war against his faithful people. But both Satan and his three types of millennial expectations: amillennial, postmillen- followers are overthrown and destroyed (Rev. 20:1–10). nial, and premillennial.1 Greg Herrick and Darrell Bock explain The millennium is preceded by the coming of Christ to initiate those positions from inside the premillennial camp, as does David this rule; hence “premillennial” refers to the fact that only Christ Hesselgrave in his Paradigms in Conflict.2 Bosch distinguishes the can initiate and rule over this golden age (Rev. 20:4–6; Matt. 24). term “millennial” from simple identification with “eschatology” The millennium will be characterized by the conditions described or “apocalypticism.” The last term refers to Shakers and Millerites in Isaiah 11 and 60–62, in which Israel, joined by those of every and, I would add, to the best-selling but overly dramatic popular- other people and nation, will live in harmony and peace with izations of what many understand to be standard representations one another and with God ruling through his Messiah. of dispensational premillennialism, such as those depicted in Premillennialists understand the reestablishment of Israel Hal Lindsey’s Late Great Planet Earth and the fictionalLeft Behind in its land during the millennium to be part of the fulfillment of series by Tim LaHaye and Jerry B. Jenkins.3 God’s covenant with Abraham (Gen. 12:1–3; 13:15–17; 15:18–21) Millennial thinking, “the vision of a golden age within and so also with Israel. Abraham was to become a great nation history,” as Bosch puts it,4 has had a recurring emphasis in the that would be both the object and the vehicle of God’s blessing history of the church and missions. It is a significant part of on all peoples. God reaffirmed this covenant several times to eschatology that more broadly includes the direction of time, the patriarchs in Genesis and later to David, promising that his the eternal state of individuals, the future status of this world’s offspring would reign over Israel, even though they would do kingdoms, and the full realization of God’s kingdom. The tri- wrong and need severe discipline (2 Sam. 7:8–16). God’s loving umph of God’s kingdom through Christ and his Gospel over the kindness toward David’s heir would never end, and his throne principalities and powers of this world constitutes a large part would be established forever. Premillennialists also believe the of the biblical basis of the Christian movement. For Christians, conditions of restored Israel, following the exile predicted in it is the hope that energizes. The manner and timing of this tri- Jeremiah 30–31, were never completely fulfilled by the nation’s umph, whether through transformed individuals in the body of historical return from captivity. Complete fulfillment awaits the Christ or ultimately in a worldwide rule of Christ in history, has yet-future millennial period. occupied the minds and hearts of Christians through the ages Although it seems that the issue of the millennium would and has shaped their mission to the world. This article will not be at the heart of premillennial eschatology and therefore of its deal with millennial expectation through the ages. It is limited missionary outreach, in fact its adherents are more oriented on to the development of premillennial, primarily dispensational, a daily basis to the responsibilities of Christ’s followers to live eschatology and its impact on missions from the late nineteenth holy lives and to witness to the regenerating power of the Gos- century to the present. pel while they wait for Christ’s return and work in the light of Christ’s command to disciple the nations (Matt. 24:1–51; 28:18–20). Michael Pocock, Senior Professor and Chair of World Premillennialists are, as the name suggests, more concerned Missions and Intercultural Studies at Dallas Theologi- about what they should be doing before the millennium than cal Seminary, Dallas, Texas (since 1987), serves on during that period. They understand from the words of Peter the board of Evergreen Service, China. He previously that human history, replete with so many evils and difficulties, served with The Evangelical Alliance Mission in church continues primarily because of the patience of God. New Testa- planting and theological education in Venezuela and ment believers were already living in eschatological time—time as mobilization director. —[email protected] that had a purpose and an end.5 Time itself was, and remains, a redemptive opportunity for Christians and humankind. As July 2009 129 outlined in 2 Peter 3:1–15, time has a both a missionary and a Premillennialism and Missionary Interest sanctificational purpose. Present time represents the patience of God allowing for the preaching of the Gospel. Bosch notes that “from the beginning there was an intimate Those who hold to a premillennial eschatology are not a correlation between mission and millennial expectation.”11 He monolithic block. They are generally distinguished as historical was referring to the manifestation of postmillennial hope found premillennialists versus dispensational premillennialists. The for- among the Puritans and in the First and Second Great Awaken- mer consider an actual millennial, or substantial, earthly reign ings. Millennialism was very evident from the birth of modern of Christ on earth to be the logical outcome of taking relevant Protestant missions with Englishman William Carey and the Scripture in a normal fashion, following its “plain sense.” They American Adoniram Judson in the early nineteenth century. It is utilize a grammatical, historical, and literary hermeneutic that, not surprising, therefore, to discover the same concern for mission if applied consistently, rather than allegorically, results in no found in premillennial expectation born out of the ministry of other conclusion than that there will be a millennium and that John Nelson Darby (1800–1882) at about the same time. Premil- Christ’s coming must precede its initiation.6 Historical premil- lennialism represented a return to the millennialism of the early lennialists do not claim to be dispensational in their view of church and of post-Reformation thinkers. Darby’s whole objective Scripture teaching. was to return a departed church and mission to its earliest New Dispensational premillennialists believe in a literal millennial Testament characteristics. reign of Christ on earth, holding that this rule represents the fullest There had been versions of an epochal, or dispensational, manifestation of God’s kingdom in its earthly sphere, the final approach to the revelational development of Scripture in Pierre dispensation before the eternal state. History is the unfolding of Poiret (1646–1719), John Edwards (1639–1716),12 and Isaac Watts (1674–1748),13 but Darby, an erudite man, was more systematic and prolific in his writings. He produced over fifty works, includ- Bible and prophecy ing an entirely original translation of the whole Bible. He traveled widely in Europe and North America to popularize his views conferences gave rise to the and began meetings of like-minded believers for Bible studies Bible institute movement, that eventually grew into the Plymouth Brethren movement. By 1921 the Brethren assemblies began their own missionary sending with its distinctly agency, Christian Missions in Many Lands. missionary emphasis. Darby was an Anglican priest, but he became disaffected by what he viewed as a lack of authenticity and New Testament practice in Anglicanism.
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