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Christ's Victorious Kingdom Paperback – September 15, 2006
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Davis presents a fast-moving and non-technical survey of various bible passages relevant to the belief in the prosperity of the Gospel. He also gives mention to both premillennial and amillennial alternative interpretations. He himself advocates a belief in a future millennium, with an indefinite beginning, but ending with the Second Coming. He fails to note that some postmillennialists, including myself, hold that the millennium is not a future period, but rather refers to the period between the first and second advents, a view sometimes called "optimistic amillennialism." He also addresses the objection of premillennialists that postmillennialism is inconsistent with the imminence of some portions of scripture, such as Matthew 24. However, there is no such inconsistency if one holds to a preterist approach to those passages, i.e., referring them to Christ's coming in judgment in the destruction of Jerusalem in 70AD. Davis mentions that view, but then immediately dismisses it, all in one sentence, with no explanation either of preterism or of his dismissal of it. For an exploration of that, try Postmillennialism Made Easy.
I think that this book is a good introduction for the man in the pew, who wishes to avoid getting bogged down in too-deep a level of book-theology.
Perhaps most importantly is that postmillennialism is not the monolithic entity that Davis makes it out to be. Davis indicates that while amillennialists believe that the binding of Satan takes place with the death, resurrection, and ascension of Christ, postmillennialists look forward to a future binding. This was news to me, seeing that I have been a postmillennialist for 30 years and have always held that the binding takes place at the aforementioned time. Moreover, this was certainly true of the Old Princeton postmillennialists. Granted, there is a strand of postmillennialism that looks forward to a future binding that will usher in a golden age, but this view is by no means universally true of postmillennialists, nor is it clear that it is even the majority report.
I also found Davis's lack of a systematic exposition of the Olivet Discourse, particularly as given in Matthew 24 (but also in the other Synoptics), to be a major oversight. For instance, he does not reference Matthew 24:34 (the "this generation shall not pass away" text) at all or try to show its implications for the events that are described prior to this statement and which this statement clearly governs. Certainly this entire discourse is crucial to our eschatology and one that should be discussed at some length.
In sum, I would recommend this book to someone who is looking for a basic overview, but I would warn the reader of its oversimplifications.