Recently, the kind folks at Christian Focus Publications sent over a review copy of Sam Storms new book on amillennialism, Kingdom Come. While mainstream evangelical eschatology would likely be some form of premillennialism—be it dispensational, progressive dispensational, or possibly classical/historical premillennialism—Sam stands relatively alone among popular pastors/preachers with his belief in amillennialism. I remember watching a panel discussion hosted by John Piper, which included three men discussing various eschatological views. This was my first encounter with Sam, and I remember thinking that he did a good job explaining his views.
In any case, when I heard that Sam was publishing a book on amillennialism I was eager to get my hands on it. As one who holds to amillennialism, I was eager to see how this book would be received within the lager evangelical community. While it is far too early to gauge the influence of this book, I nevertheless wanted to offer some early observations on what I have read thus far.
What I appreciate most about this work is that it is written for the laity. While terms like amillennialism and premillennialism may seem foreign or strange to some believers, Sam has done an excellent job at making these words and other relevant terms accessible for the reader. Eschatology is not an easy filed of theology to jump right into, and Sam has taken great care to make sure that the reader does not get lost.
I would guess that most evangelicals in America are dispensational in their eschatology. Therefore, most of the readers who read this work would identify with the majority. Nevertheless, Sam is gracious towards dispensationalism, always trying to explain their viewpoints clearly and honestly. While I am sure that some would disagree with his critique of dispensationalism, Sam does come across as one who tries to fairly represent his opponents.
While there is much to commend, I still have a few areas I want to highlight. First, I noticed that some of the sources that he cites as support for his case are relatively old and somewhat dated. This is not necessarily a bad thing, I just was hoping for more engagement with modern works on the subject. Second, I did notice that on one occasion he makes an assertion but does not reference relevant data to support his claim:
My point is that “seventy years” is an approximate designation of length, such as we find in Jer 27.7 and Eze 4.6-8. In Mesopotamian culture, seventy years refers primarily to a certain period of desolation followed by the visitation of God.
Kingdom Come, 86 (emphasis mine).
I am not saying that Sam is incorrect in his claim regarding Mesopotamian culture—I would just like to see where his evidence for such a claim is based is all. Third, I found some parts to be a bit repetitious. For example, chapter four—Daniel’s Contribution to Biblical Eschatology—dragged on a bit too long and could have ended much earlier. Maybe because I am already convinced by most of his arguments that I felt this chapter repeated some of the main arguments, which in that case I may be too harsh with this criticism.
In the end, I commend Sam for writing a book that offers another perspetive (the right perspective!) on eschatology and the end times. When it comes to eschatology, I have found that instead of reading the works of those who hold another views, most people read a critique instead. Therefore, it is my hope that people who are interested in what amillennialism is will pick up Sam’s book and find out firsthand what amillennialism is from one who is himself an amillennialist.