Thanksgiving: A Christian Holiday Part III

General Thanksgiving
By the PRESIDENT of the United States Of America
A PROCLAMATION

WHEREAS it is the duty of all nations to acknowledge the providence of Almighty God, to obey His will, to be grateful for His benefits, and humbly to implore His protection and favor; and Whereas both Houses of Congress have, by their joint committee, requested me "to recommend to the people of the United States a DAY OF PUBLICK THANKSGIVING and PRAYER, to be observed by acknowledging with grateful hearts the many and signal favors of Almighty God, especially by affording them an opportunity peaceably to establish a form of government for their safety and happiness:"

NOW THEREFORE, I do recommend and assign THURSDAY, the TWENTY-SIXTH DAY of NOVEMBER next, to be devoted by the people of these States to the service of that great and glorious Being who is the beneficent author of all the good that was, that is, or that will be; that we may then all unite in rendering unto Him our sincere and humble thanks for His kind care and protection of the people of this country previous to their becoming a nation; for the signal and manifold mercies and the favorable interpositions of His providence in the course and conclusion of the late war; for the great degree of tranquility, union, and plenty which we have since enjoyed;-- for the peaceable and rational manner in which we have been enable to establish Constitutions of government for our safety and happiness, and particularly the national one now lately instituted;-- for the civil and religious liberty with which we are blessed, and the means we have of acquiring and diffusing useful knowledge;-- and, in general, for all the great and various favors which He has been pleased to confer upon us.

And also, that we may then unite in most humbly offering our prayers and supplications to the great Lord and Ruler of Nations and beseech Him to pardon our national and other transgressions;-- to enable us all, whether in public or private stations, to perform our several and relative duties properly and punctually; to render our National Government a blessing to all the people by constantly being a Government of wise, just, and constitutional laws, discreetly and faithfully executed and obeyed; to protect and guide all sovereigns and nations (especially such as have shown kindness unto us); and to bless them with good governments, peace, and concord; to promote the knowledge and practice of true religion and virtue, and the increase of science among them and us; and, generally to grant unto all mankind such a degree of temporal prosperity as he alone knows to be best.

GIVEN under my hand, at the city of New-York, the third day of October, in the year of our Lord, one thousand seven hundred and eighty-nine.

George Washington

Thanksgiving: A Christian Holiday Part II

“They [the pilgrims] brought with them familiar customs, among which were an autumn secular harvest celebration and a Puritan religious Thanksgiving holy day. As we shall see, these two events were totally separate and independent in their minds.” (James Baker, former Director of Research, Plimoth.org)

With all due respect to Mr. Baker’s research, the pilgrims did nothing in the light of secularism. Their lives were Biblically oriented in all area, including harvest festivals. With the Church of England outlawed the many Separatist movements in the motherland, a group of Pilgrims began to hold secret meetings in Scrooby, England. To escape persecution, the group, under Rev. John Robinson, moved to Holland, and then decided to make the voyage across the Atlantic to the New World. Cotton Mather writes, “It was resolved, that part of the Church should go [to America] before their brethren, to prepare a place for the rest; and whereas the minor part of the younger and stronger men were to go first, the Pastor was to stay with the major, till they should see cause to follow.” (Cotton Mather, Magnalia Christii Americana)

The harsh and dangerous voyage and resulting settlement would prove costly. 102 persons set sail on the Mayflower, with two dying during the trip, and one baby being born. They landed at Plymouth Rock on December 11, 1620. 45 more died during the first winter from diseases and harsh conditions, including the wife of future governor William Bradford. Bradford explained the purpose of this journey.

“A great hope and inward zeal they had of laying some good foundation, or at least to make some way thereunto, for the propagating and advancing the gospel of the kingdom of Christ in those remote parts of the world; yea, though they should be but even as stepping-stones unto others for the performing of so great a work.” (William Bradford, Of Plymouth Plantation).

Survival in the New World would require different skills (and different crops), and thus a Patuxet Indian by the name of Squanto decided to live with the Pilgrims and teach them how to survive. Bradford wrote that Squanto was a “special instrument sent by God for their good beyond their expectations." The resulting harvest in 1621 was plenteous, and the settlers began to regain their health. Bradford writes,

"They began now to gather in the small harvest they had, and to fit up their houses and dwellings against winter, being all well recovered in health and strength and had all things in good plenty. For as some were thus employed in affairs abroad, others were exercised in fishing, about cod and bass and other fish, of which they took good store, of which every family had their portion. All the summer there was no want; and now began to come in store of fowl, as winter approached, of which this place did abound when they came first (but afterward decreased by degrees). And besides waterfowl there was great store of wild turkeys, of which they took many, besides venison, etc. Besides, they had about a peck of meal a week to a person, or now since harvest, Indian corn to that proportion. Which made many afterwards write so largely of their plenty here to their friends in England, which were not feigned but true reports." (William Bradford, Of Plymouth Plantation).

Despite the hardships, the pilgrims honored the Providence of God Almighty, on the First Harvest that is the precursor to our modern day Thanksgiving.

"our harvest being gotten in, our governor sent four men on fowling, that so we might after a special manner rejoice together, after we had gathered the fruits of our labors; they four in one day killed as much fowl, as with a little help beside, served the Company almost a week, at which time amongst other Recreations, we exercised our Arms, many of the Indians coming amongst us, and amongst the rest their greatest king Massasoit, with some ninety men, whom for three days we entertained and feasted, and they went out and killed five Deer, which they brought to the Plantation and bestowed on our Governor, and upon the Captain and others. And although it be not always so plentiful, as it was at this time with us, yet by the goodness of God, we are so far from want, that we often wish you partakers of our plenty." (Edward Winslow, Mourt's Relation)

Governor Bradford “set apart a day of Thanksgiving” during the harvest of 1623, after enduring a horrible drought.

The Amillennialism of Tatian {A.D. 170]

Tatian the Assyrian was greatly influenced by Justin Martyr, though he eventually fell into Gnosticism. Like Trypho, Tatian appears to have rejected Justin’s idea of a millennium, even in his orthodox days.

“And on this account we believe that there will be a resurrection of bodies after the consummation of all things; not, as the Stoics affirm, according to the return of certain cycles, the same things being produced and destroyed for no useful purpose, but a resurrection once for all, when our periods of existence are completed, and in consequence solely of the constitution of things under which men alone live, for the purpose of passing judgment upon them. Nor is sentence upon us passed by Minos or Rhadamanthus, before whose decease not a single soul, according to the mythic tales, was judged; but the Creator, God Himself, becomes the arbiter.” (Tatian’s Address to the Greeks - Chap. VI. — Christians’ Belief in the Resurrection.)

Tatian tells us of only one resurrection, and that it will take place “after the consummation of all things”. This is “a resurrection once for all”, for the express purpose of “passing judgment”. Premillennialism requires a thousand years between the resurrection of the righteous and the final judgment.

Granted, Tatian doesn’t go into great detail concerning his eschatology, but his views of the resurrection and the judgment clearly support either amillennialism or postmillennialism. He was definitely not premillennial.

The Amillennial Apostles' Creed [100 A.D.]

I believe in God, the Father Almighty, the Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord:

Who was conceived of the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried.

He descended into hell.

The third day He arose again from the dead.

He ascended into heaven and sits at the right hand of God the Father Almighty, whence He shall come to judge the living and the dead.

I believe in the Holy Spirit, the holy catholic church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting.

Amen.

The Apostle's Creed plainly tells us that Christ "shall come to judge the living and the dead", which eliminates any possibility of premillennialism. Premillennialism requires a thousand year reign between the Second Advent and the Final Judgment. This is a recurring problem for premillennialists in regard to the creeds and confessions of the early church. Not one of them ever mentions a millennium.

Thanksgiving: A Christian Holiday Part I

“Out of them shall come songs of thanksgiving, and the voices of those who celebrate. I will multiply them, and they shall not be few; I will make them honored, and they shall not be small.” (Jeremiah 30:19)

"We teach about Thanksgiving from a purely historical perspective, not from a religious perspective." - Charles Ridgell, St. Mary's County Public Schools

If historical accuracy were of any value, schools could not possibly teach about Thanksgiving while ignoring the religious perspective. While secularists and revisionists vainly attempt to equate the modern American holiday with pre-European pagan “thanksgiving” festivals, any objective look at the history of Thanksgiving shows it to be a uniquely Christian Holiday.

The first observance that can be connected to the modern holiday occurred on December 4, 1619, when 38 English Settlers arrived at Berkeley Plantation in Virginia. The Plantation Charter held that the day of their arrival be celebrated as a day of Thanksgiving.

"We ordain that the day of our ships arrival at the place assigned for plantation in the land of Virginia shall be yearly and perpetually kept holy as a day of thanksgiving to Almighty God." (Charter of Berkley Plantation)

The Plantation was eventually destroyed by an Indian Massacre on 1622.

The Amillennialism of Irenaeus [A.D. 120-202]

The eschatology of Irenaeus is nearly identical to that of Barnabus. Like Barnabus, Irenaeus is falsely touted as being premillennialist. Both fathers held to the 6000 year “day is a thousand years” theory concerning the history of the world, but neither equates the seventh day with a millennium. Instead, like Barnabus, Irenaeus has the world ending after 6,000 years, with no millennium.

The Millennium

“For in as many days as this world was made, in so many thousand years shall it be concluded. And for this reason the Scripture says: "Thus the heaven and the earth were finished, and all their adornment. And God brought to a conclusion upon the sixth day the works that He had made; and God rested upon the seventh day from all His works." This is an account of the things formerly created, as also it is a prophecy of what is to come. For the day of the Lord is as a thousand years; and in six days created things were completed: it is evident, therefore, that they will come to an end at the sixth thousand year." (Against Heresies, 5:28:3)

Irenaeus does mention that “the righteous shall reign in the earth” after the resurrection, but that alone does not constitute a literal millennial reign, as this is a postmillennial belief as well. He clearly believes that all thing prophecied "will come to an end at the sixth thousand year", thus eliminating an earthly millennium. Irenaeus does seem to be the first to hold to a rebuilt Jerusalem.

“For all these and other words were unquestionably spoken in reference to the resurrection of the just, which takes place after the coming of Antichrist, and the destruction of all nations under his rule; in [the times of] which [resurrection] the righteous shall reign in the earth, waxing stronger by the sight of the Lord: and through Him they shall become accustomed to partake in the glory of God the Father, and shall enjoy in the kingdom intercourse and communion with the holy angels, and union with spiritual beings; and [with respect to] those whom the Lord shall find in the flesh, awaiting Him from heaven, and who have suffered tribulation, as well as escaped the hands of the Wicked one.” (Against Heresies 5:35:1)

However, this earthly kingdom is described many times by Irenaeus as an eternal kingdom, not a temporary millennium. Irenaeus’ clearest statement on the matter concerns the purpose of Christ Second Advent.

“Has the Word come for the ruin and for the resurrection of many? For the ruin, certainly, of those who do not believe Him, to whom also He has threatened a greater damnation in the judgment-day than that of Sodom and Gomorrah; (Luke 10:12) but for the resurrection of believers, and those who do the will of His Father in heaven. If then the advent of the Son comes indeed alike to all, but is for the purpose of judging, and separating the believing from the unbelieving,” (Against Heresies 5:27:1)

Irenaeus speaks of one resurrection for both believers and unbelievers, and clearly tell us that the purpose of Christ Advent is for judging both, not for establishing an earthly millennium.

Antichrist

Irenaeus is a futurist regarding antichrist, but admits his ignorance regarding the matter.

“We will not, however, incur the risk of pronouncing positively as to the name of Antichrist; for if it were necessary that his name should be distinctly revealed in this present time, it would have been announced by him who beheld the Revelation. For ‘he’ [John?] or ‘it’ [Revelation?] was seen . . . towards the end of Domitian’s reign." (Against Heresies 5:30:3)

This statement seems to be the basis for the late dating of the Book of Revelation, though the pronoun could easily refer to the Apostle John himself, as seen above. In any case, Irenaeus admits that he was not sure of antichrist’s identity. Eusebius and others rely on this statement as support for a late date of Revelation, yet contradict themselves in other passages. It also must be noted that Irenaeus was not the best historian of his day, writing that Christ lived to an age of 50 and had an earthly ministry of 15 years.

The Abrahamic Covenant

Regarding Judaism, Irenaeus, like nearly all church fathers, was clearly a proponent of “replacement theology”, viewing the complete fulfillment of the Abrahamic Covenant in Christ. This is a recurring problem for any modern premillennialist who seeks to build support for his eschatology from the study of patristics.

“Therefore Abraham also, knowing the. Father through the Word, who made heaven and earth, confessed Him to be God; and having learned, by an announcement [made to him], that the Son of God would be a man among men, by whose advent his seed should be as the stars of heaven, he desired to see that day, so that he might himself also embrace Christ; and, seeing it through the spirit of prophecy, he rejoiced. Wherefore Simeon also, one of his descendants, carried fully out the rejoicing of the patriarch, and said: "Lord, now lettest Thou Thy servant depart in peace. For mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people: a light for the revelation of the Gentiles, and the glory of the people Israel." And the angels, in like manner, announced tidings of great joy to the shepherds who were keeping watch by night. Moreover, Mary said, "My soul doth magnify the Lord, and my spirit hath rejoiced in God my salvation;"--the rejoicing of Abraham descending upon those who sprang from him,--those, namely, who were watching, and who beheld Christ, and believed in Him; while, on the other hand, there was a reciprocal rejoicing which passed backwards from the children to Abraham, who did also desire to see the day of Christ's coming. Rightly, then, did our Lord bear witness to him, saying, "Your father Abraham rejoiced to see my day; and he saw it, and was glad."For not alone upon Abraham's account did He say these things, but also that He might point out how all who have known God from the beginning, and have foretold the advent of Christ, have received the revelation from the Son Himself; who also in the last times was made visible and passable, and spake with the human race, that He might from the stones raise up children unto Abraham, and fulfil the promise which God had given him, and that He might make his seed as the stars of heaven, as John the Baptist says: "For God is able from these stones to raise up children unto Abraham." Now, this Jesus did by drawing us off from the religion of stones, and bringing us over from hard and fruitless cogitations, and establishing in us a faith like to Abraham. As Paul does also testify, saying that we are children of Abraham because of the similarity of our faith, and the promise of inheritance." (Against Heresies, 4:7:1-2)

In addition, Irenaeus viewed the destruction of Jerusalem in AD 70 as a sign of the new covenant, as well as the fulfillment of the parable of the wicked vinedressers (Matthew 21:33-45).

“Further, also, concerning Jerusalem and the Lord, they venture to assert that, if it had been "the city of the great King," it would not have been deserted. This is just as if any one should say, that if straw were a creation of God, it would never part company with the wheat; and that the vine twigs, if made by God, never would be lopped away and deprived of the clusters. But as these [vine twigs] have not been originally made for their own sake, but for that of the fruit growing upon them, which being come to maturity and taken away, they are left behind, and those which do not conduce to fructification are lopped off altogether; so also [was it with] Jerusalem, which had in herself borne the yoke of bondage (under which man was reduced, who in former times was not subject to God when death was reigning, and being subdued, became a fit subject for liberty), when the fruit of liberty had come, and reached maturity, and been reaped and stored in the barn, and when those which had the power to produce fruit had been carried away from her [i.e., from Jerusalem], and scattered throughout all the world. Even as Esaias saith, "The children of Jacob shall strike root, and Israel shall flourish, and the whole world shall be filled with his fruit." The fruit, therefore, having been sown throughout all the world, she (Jerusalem) was deservedly forsaken, and those things which had formerly brought forth fruit abundantly were taken away; for from these, according to the flesh, were Christ and the apostles enabled to bring forth fruit. But now these are no longer useful for bringing forth fruit. For all things which have a beginning in time must of course have an end in time also. Since, then, the law originated with Moses, it terminated with John as a necessary consequence. Christ had come to fulfil it: wherefore "the law and the prophets were" with them "until John." And therefore Jerusalem, taking its commencement from David, and fulfilling its own times, must have an end of legislation when the new covenant was revealed." (Against Heresies, 4:4:1-2)

In conclusion, the simplest reading of Irenaeus tends toward amillennialism, with a heavy dose of replacement theology. While Irenaeus was a futurist regarding antichrist, he admitted his own ignorance of the subject. There is very little, if anything, in the writings of Irenaeus that is compatible with modern premillennialism.

The Premillennialism of Justin Martyr [A.D. 110-165.]

Justin was a Christian apologist who battled the Judiast Heresy and Greek Philosophy. He was martyred in Rome in 165 AD. Justin was a chiliast, and probably a premillennialist. He did believe in a literal 1,000 year reign, and believed that dead saints would be resurrected and take part in the millennium.

"I admitted to you formerly, that I and many others are of this opinion (temporal 1000 year reign), and [believe] that such will take place, as you assuredly are aware; but, on the other hand, I signified to you that many who belong to the pure and pious faith, and are true Christians, think otherwise." (Dialogue with Trypho, CHAPTER LXXX -- THE OPINION OF JUSTIN WITH REGARD TO THE REIGN OF A THOUSAND YEARS. SEVERAL CATHOLICS REJECT IT.)

Contrary to the claim that premillennialism was the predominant view of the early church, we have chiliast Justin Martyr’s own words that there were many true Christians during his day that thought otherwise. Apparently, Trypho himself had serious doubts about this doctrine. This truth can be see in previous posts on this blog, wherein Papias has been the only premillennialist so far.

Justin adopted Barnabus “day is a thousand years” theory, which seemed to become popular in the Second Century, but has since proven to be flawed. Justin also bases his millennial beliefs on some sloppy exegesis of Scripture, particularly Revelation 20:4-6.

"For Isaiah spake thus concerning this space of a thousand years: 'For there shall be the new heaven and the new earth, and the former shall not be remembered, or come into their heart; but they shall find joy and gladness in it, which things I create. For, Behold, I make Jerusalem a rejoicing, and My people a joy; and I shall rejoice over Jerusalem, and be glad over My I people. And the voice of weeping shall be no more heard in her, or the voice of crying. And there shall be no more there a person of immature years, or an old man who shall not fulfil his days. For the young man shall be an hundred years old; but the sinner who dies an hundred years old, he shall be accursed. And they shall build houses, and shall themselves inhabit them; and they shall plant vines, and shall themselves eat the produce of them, and drink the wine. They shall not build, and others inhabit; they shall not plant, and others eat. For according to the days of the tree of life shall be the days of my people; the works of their toil shall abound. Mine elect shall not toil fruitlessly, or beget children to be cursed; for they shall be a seed righteous and blessed by the Lord, and their offspring with them. And it shall come to pass, that before they call I will hear; while they are still speaking, I shall say, What is it? Then shall the wolves and the lambs feed together, and the lion shall eat straw like the ox; but the serpent[shall eat] earth as bread. They shall not hurt or maltreat each other on the holy mountain, i saith the Lord.' Now we have understood that the expression used among these words, 'According to the days of the tree[of life] shall be the days of my people; the works of their toil shall abound' obscurely predicts a thousand years. For as Adam was told that in the nay fie ate of the tree he would die, we know that he did not complete a thousand years. We have perceived, moreover, that the expression, 'The day of the Lord is as a thousand years,' is connected with this subject. And further, there was a certain man with us, whose name was John, one of the apostles of Christ, who prophesied, by a revelation that was made to him, that those who believed in our Christ would dwell a thousand years in Jerusalem; and that thereafter the general, and, in short, the eternal resurrection and judgment of all men would likewise take place. Just as our Lord also said, 'They shall neither marry nor be given in marriage, but shall be equal to the angels, the children of the God of the resurrection.'” (Dialogue with Trypho, CHAPTER LXXXI -- HE ENDEAVOURS TO PROVE THIS OPINION FROM ISAIAH AND THE APOCALYPSE.)

Contrary to Justin’s statements concerning the Scriptures…

1.) Isaiah makes no mention of a thousand years.
2.) The Apostle John does not say that “Christ would dwell a thousand years in Jerusalem”. (Read Revelation 20:1-15 for yourself and see).
3.) A literal reading of the Apocalypse has the “new heavens and the new earth” after the millennium, not during it (Revelation 21:1).

There are a few aspects of Justin’s Millennium that differ from that of modern premillennialism, most notably Justin’s “replacement theology”. In fact, Justin’s Dialogue with Trypho is full of replacement theology. Citing just one example:

“Then I said again, "Would you suppose, sirs, that we could ever have understood these matters in the Scriptures, if we had not received grace to discern by the will of Him whose pleasure it was? in order that the saying of Moses might come to pass, 'They provoked me with strange [gods], they provoked me to anger with their abominations. They sacrificed to demons whom they knew not; new gods that came newly up, whom their fathers knew not. Thou hast forsaken God that begat thee, and forgotten God that brought thee up. And the Lord saw, and was jealous, and was provoked to anger by reason of the rage of His sons and daughters: and He said, I will turn My face away from them, and I will show what shall come on them at the last; for it is a very froward generation, children in whom is no faith. They have moved Me to jealousy with that which is not God, they have provoked Me to anger with their idols; and I will move them to jealousy with that which is not a nation, I will provoke them to anger with a foolish people. For a fire is kindled from Mine anger, and it shall burn to Hades. It shall consume the earth and her increase, and set on fire the foundations of the mountains; I will heap mischief on them.' And after that Righteous One was put to death, we flourished as another people, and shot forth as new and prosperous corn; as the prophets said, 'And many nations shall betake themselves to the Lord in that day for a people: and they shall dwell in the midst of all the earth.' But we are not only a people, but also a holy people, as we have shown already. 'And they shall call them the holy people, redeemed by the Lord.' Therefore we are not a people to be despised, nor a barbarous race, nor such as the Carian and Phrygian nations; but God has even chosen us and He has become manifest to those who asked not after Him. 'Behold, I am God,' He says, 'to the nation which called not on My name.' For this is that nation which God of old promised to Abraham, when He declared that He would make him a father of many nations; not meaning, however, the Arabians, or Egyptians, or Idumaeans, since Ishmael became the father of a mighty nation, and so did Esau; and there is now a great multitude of Ammonites. Noah, moreover, was the father of Abraham, and in fact of all men; and others were the progenitors of others. What larger measure of grace, then, did Christ bestow on Abraham? This, namely, that He called him with His voice by the like calling, telling him to quit the land wherein he dwelt. And He has called all of us by that voice, and we have left already the way of living in which we used to spend our days, passing our time in evil after the fashions of the other inhabitants of the earth; and along with Abraham we shall inherit the holy land, when we shall receive the inheritance for an endless eternity, being children of Abraham through the like faith. For as he believed the voice of God, and it was imputed to him for righteousness, in like manner we having believed God's voice spoken by the apostles of Christ, and promulgated to us by the prophets, have renounced even to death all the things of the world. Accordingly, He promises to him a nation of similar faith, God-fearing, righteous, and delighting the Father; but it is not you, 'in whom is no faith.'” (Dialogue with Trypho, CHAPTER CXIX -- CHRISTIANS ARE THE HOLY PEOPLE PROMISED TO ABRAHAM. THEY HAVE BEEN CALLED LIKE ABRAHAM.)

In conclusion, Justin is the second of our church fathers who can be fairly labeled a premillennialist (Papias the other), though merely through assertion, not sound exegesis. I would ask, however, if one can adopt Justin as an authority on the millennium and reject his views of Judaism.

The Amillennialism of Barnabus [A.D. 100]

Barnabus is touted by many to be a premillennialist, and no less of an authority then Phillip Schaff has stated as much.

"Among the Apostolic Fathers BARNABAS is the first and the only one who expressly teaches a pre-millennial reign of Christ on earth. He considers the Mosaic history of the creation a type of six ages of labor for the world, each lasting a thousand years, and of a millennium of rest; since with God “one day is as a thousand years.” The millennial Sabbath on earth will be followed by an eighth and eternal day in a new world, of which the Lord’s Day (called by Barnabas “the eighth day”) is the type.” (Phillip Schaff – History of the Christian Church Vol. II, p. 617)

Barnabus seems to be the first to adopt the “day is a thousand years” theory to the entire scope of world history, and the assumption is that the seventh “day” would be the millennial reign of Christ. However, while it is fair to say that the writings of Barnabus hint at a millennium, I can find no evidence that Barnabus “expressly teaches a pre-millennial reign of Christ on earth”. In fact, what we see is quite the opposite.

“Therefore, my children, in six days, that is, in six thousand years, all things will be finished. “And He rested on the seventh day.” This meaneth: when His Son, coming [again], shall destroy the time of the wicked man, and judge the ungodly, and change the sun, and the moon, and the stars, then shall He truly rest on the seventh day.” (The Epistle of Barnabus, Chap. XV. — The False and the True Sabbath)

Barnabus places the Advent and the judgment of the ungodly at the Second Advent, whereas Premillennialism requires a thousand year earthly reign between the Advent and the judgment of the ungodly. Barnabus has “all things” being finished "in six thousand years", thus bringing into question whether or not the seventh day is a millennium, or eternity.

Barnabus is a futurist regarding antichrist, though he considered antichrist to be imminent. Like almost all of the church fathers, Barnabus held to what has been called “replacement theology”. Both of these points are made clear in Chap. IV. — Antichrist Is at Hand: Let Us Therefore Avoid Jewish Errors, and Chap. V. — The New Covenant, Founded on the Sufferings of Christ, Tends to Our Salvation, but to the Jews’ Destruction.

In conclusion, there is a hint of chiliasm in Barnabus, but his eschatology can best be described as amillennial futurist, possibly postmillennial.