Dr. B. concedes somewhat more than the mass of post-millennialists; for he allows that the millennium will be characterized not only by the universal diffusion of revealed truth, by unlimited subjection to Christ, by universal peace, by much spiritual power and glory, by the ascendancy of truth and righteousness in human affairs, by great temporal prosperity, but by the territorial restoration of the natural Israel then converted, So far there is nothing to contest, though there is much to desire, especially as to Christ Himself. The main divergence is the answer to the question how the millennium is to be brought in. The common notion is that it will be by means at present in operation, indefinitely increased, but not, as we believe, by the appearing and personal reign of Christ, judging the quick first, and finally the dead. The difference is immense in itself and in its results. A mistake here, though not fatal to faith in Christ, confuses all truth as to the ways of God, flatters Christendom instead of warning it, and lowers Christ as unduly as it exalts the Church while it is on earth. The moral effects are thus as disastrous for the soul as the error in interpretation darkens the mind to almost every part of the Bible. Nothing more directly tends to put new wine into old skins, to the ruin of both.
It is evident also that Dr. B.'s adherence to his former convictions, in the matter of Israel's restoration nationally to their land, fits ill with his adoption of Whitby's (or the common) hypothesis. For national conversion and restoration to a particular land does not savor of the gospel any more than temporal prosperity and universal peace or mere profession of the truth. And in fact the Apostle Paul contrasts, in Rom. 11 The future destiny of Israel with their lot now, while the salvation of God is sent unto the Gentiles. “As touching the gospel, they [the Jews] are enemies for your sakes [i.e., the Gentiles now grafted in], but, as touching the election, they are beloved for the fathers' sakes.” When the fullness of the Gentiles is come in, their partial blindness will cease, and so all Israel shall be saved, not by their believing the gospel now preached and thus merging in Christianity, but by the coming of the Deliverer out of Sion, who shall turn away ungodliness from Jacob. And if their casting away was the reconciling of the world [as now under the gospel], what shall the receiving of them be but life from the dead? There the Lord, “reversing all His former methods,” will not merely deal with a chosen people, calling out the Church to the faith of His cross and heavenly glory, in spite of Satan seemingly more than ever paramount, but He, with His glorified saints, will come and expel the enemy, and not without judgments establish His ancient and now repentant people, filling the glad earth, which as yet groans, with the knowledge of Jehovah, as the waters cover the sea. All Scripture, of Old and New Testament alike, looks on to this mighty change, while it attests the faithfulness of God in the meantime, whatever the sorrow and shame through the allowed power of Satan till that day. But manifestly the distinction from the Gentile of the Jew, blessed as a nation in their own land, is precisely what cannot be under the gospel, which shows it now blotted out entirely, for God is making Jew and Gentile who believe one new man, and building them together for His habitation through the Spirit. The millennium will behold wholly different conditions.
It is easy to see that almost all his proofs point to another system, not the gospel. Thus Isa. 11 supposes a divine smiting of the wicked or lawless one; and this Paul binds indissolubly with the appearing of Christ's presence, not a mere providential event in His absence (2 Thess. 2:8). So Isa. 25:7 is surrounded by divine judgment, and the resurrection of the saints (compare 1 Cor. 15.) as the circumstances and means of “that day's” deliverance. Again, Psa. 2 supposes the execution of judgment by our Lord, and (according to Rev. 2:26-27) by the glorified saints with Him Isa. 2 is in contrast with the gospel, which goes out to all nations, not all nations flocking to Jerusalem, verse 4 being the very reverse of what the Lord declares shall be in this age till the end come (Matt. 24:7-14). So blinding is this scheme, that the gospel is regarded as “the rod of Christ's strength!” Now, if any intelligent Christian will only examine Psa. 110, he cannot but see that the first verse, Christ's session at Jehovah's right hand, is while the gospel goes forth; whereas, in verse 2, the sending forth of Christ's rod out of Zion is when the time comes to rule in, the midst of His enemies, not converting them into His friends and forming them for heaven. Being a priest forever after the order of Melchizedec, He will of course be of that order then, as He is now: indeed then He will exercise it fully, and be displayed as such. But then only, and not now, He will strike through kings, because it will be the day of His wrath; whereas now it is the day of His grace, when the gospel is being preached to every creature. It is extraordinary that a sensible man should cite Isa. 66 and Zech. 14 for a similar purpose, seeing that both open with the execution of unprecedented judgments when the Lord shall come with His saints and plead with all flesh by fire and sword, and cleave Mount Olivet as the standing witness that the returning King of Israel is Jehovah the Creator. The blessing here is after this: but is the gospel?
Dr. B. thinks there will be declension in the millennium. Though there be no distinct proof, analogy is certainly in favor of the thought, which appears to be confirmed by the typical teaching in Numbers. But there is no real support of the notion that this “little season” may extend through one, two, or three centuries. However, this is so purely speculation as not to deserve further notice. But the last gathering to war of Gog and Magog has nothing in common with Luke 18 and 17:20-30, Thess. 5:2-3, and 2 Peter 3, 5:3-4. Good and evil are entirely apart in Rev. 20, whereas in the other passages they are mingled as now till judgment falls. Nor is there any coming of Christ in their case; but “that day” spans over the millennium and the space beyond, so as to embrace all judgment of quick and dead within the kingdom. There is no coming for the great white throne, because the Lord had come to reign more than a thousand years before. All the dead who had not shared in the first resurrection go and stand before Him to be judged according to their works, and are accordingly consigned to the lake of fire. On the other hand, the righteous enjoy the new heavens and new earth forever, reigning in life by one, Jesus Christ, spite of the surrender of the kingdom to God as we are told in 1 Cor. 15:24.