He Shall Have Dominion

will avenge them speedily” (Lk 18:8a; cp. Rev 1:1; 6:9–10). He is urging his
disciples to endure in prayer through the troublesome times coming
upon them, just as he does in Matthew 24:13, which speaks of the first
century generation (Mt 24:34). In fact, the preceding context of Luke 18
speaks of Jerusalem’s destruction (Lk 17:22–37).
Fourth, we must determine the implication of millennial views
regarding the question. In the final analysis, no evangelical millennial
view supposes that absolutely no faith will exist on the earth at the Lord’s
return. Yet, to read the statements I quote above regarding Luke 18:8 and
its supposedly expecting a negative answer, one would surmise that
Christianity will be totally and absolutely dead at his return.
Thus, non-postmillennialists cannot successfully employ this passage
against postmillennialism. Its standard is misinterpreted: The Lord’s
teaching regarding fervent prayer is changed into a warning regarding
Christianity’s future. Its grammar is misconstrued: The grammar
indicating concern becomes an instrument of doubt. Its goal is radically
altered: Rather than speaking of soon-coming events, it supposedly
points to history’s distant end. Its final result is overstated (even if all the
preceding points be dismissed): No critic of postmillennialism teaches
that “the faith” will entirely and completely vanish from the earth at
Christ’s Return.
Luke 22:29–30 and Matthew 19:28
And I bestow upon you a kingdom, just as My Father bestowed one
upon Me, that you may eat and drink at My table in My kingdom,
and sit on thrones judging the twelve tribes of Israel. (Lk 22:29–30)
So Jesus said to them, “Assuredly I say to you, that in the regen-
39
eration, when the Son of Man sits on the throne of His glory, you
who have followed Me will also sit on twelve thrones, judging the
twelve tribes of Israel.” (Mt 19:28)
The approach to these verses clearly distinguishes all premillennial
views from amillennial and postmillennial perspectives. All
premillennialists vigorously dispute the non-premillennial positions by
interpreting these verses (and their parallels) in a literalistic fashion. The
dispensationalist is especially vigorous in this assertion, although other
39. Note that Luke’s version of this thought substitutes the word “kingdom”
for “regeneration.”