Thy Kingdom Come: Studies in Daniel and Revelation
Overview
First published in 1970, Thy Kingdom Come helped spur the modern rise of postmillennialism. Genesis 3 describes the fall of man into sin and death. Revelation counters that with man’s victory in Christ over sin and death, and though the details of Revelation are perplexing, even baffling at times, it’s meaning is clear: it is a book about victory.
The vast and total victory, in time and eternity, set forth by John in Revelation is too important to bypass. We were not following a defeated Messiah, but rather a victorious king. These eschatological texts make it clear that the essential good news of the entire Bible is victory—total victory. Rushdoony examines the nature of our victorious inheritance in this light, challenging and encouraging believers in their faith.
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- Studies Daniel and Revelation
- Discusses the assurance of victory in the Bible
- Revitalizes Christian action
Top Highlights
“It is important to understand this mood, because it is increasingly the temper of modern man. Warner, in The Urge to Mass Destruction, has described this sense of impotence and defeat, and its lust to destroy, as an impulse ‘to organize the mass self-destruction,’ to ‘seek a mass grave for all’ and to find ‘victory through defeat’ and total destruction.3 Nihilism and the blood-bath are the defeated man’s revenge on life and his means of triumph, and this in a measure Nebuchadnezzar felt, as do all ungodly men, potentially or actually, in varying degrees. A man who has no reason for living has a reason for hating life, and a man without hope resents all hope as an ugly disease. It will not do merely to condemn this cynicism: it must be answered.” (Pages 15–16)
“Can world peace be created by law, any more than murder be prevented by law? Is not the purpose of law to punish murder rather than to prevent it? Can the law change the heart or mind of any man? At best, the law, by fear, can only serve as a deterrent; it cannot exert a creative role. To expect that the law of the United Nations will somehow convert murderous nations into neighborly ones is moralism of the most vicious sort, and a moralism calculated to ensure the triumph of evil, as moralism always will.” (Pages 51–52)
“The issue, ultimately, is between chance and the eternal decree,” (Page 17)
“Temple, itself, which is here mentioned as an abomination” (Page 66)
“Moralism is not characterized by any such recognition, but rather by a confidence of faces, a self-righteousness which assumes that history is controlled by morality and works of morality. Thus, love is assumed to be capable of regenerating and controlling men, nations, and history. Liberty, fraternity, and equality—the moralism of the French Revolution and of subsequent humanism, politics, and revolt—are again instances of the self-righteous confidence that history is subject to man’s dominion in and through works of morality. Communism and democracy are further instances of this same moralism in the area of politics, even as Thomism and Arminianism give instances of it in the churches. Virtually all churches today are monuments to moralism, but the greatest monument is the modern state.” (Page 64)
- Title: Thy Kingdom Come: Studies in Daniel and Revelation
- Author: Rousas John Rushdoony
- Publisher: Ross House Books
- Publication Date: 2001
- Pages: 271
Rousas John Rushdoony (1916–2001) was was a well-known American scholar, writer, and author of over thirty books. He earned degrees from the University of California, received theological training at the Pacific School of Religion, and received an honorary Doctorate from Valley Christian University for his book The Philosophy of the Christian Curriculum.
Rushdoony was an ordained minister and served as pastor at two California churches. He served for almost nine years as a missionary to the Shoshone and Paiute Indians in a remote area of Nevada. It was during this time as a missionary that Rushdoony began writing. The Institutes of Biblical Law and Commentary on the Pentateuch are just a few of the titles that Rushdoony has penned.
The Chalcedon Foundation, an educational organization devoted to research, publishing, and cogent communication of a distinctively Christian scholarship to the world at large, was founded by Rushdoony in 1965. He served as the editor of The Chalcedon Report, the monthly magazine of the Chalcedon Foundation.
Rushdoony also published the Journal of Christian Reconstruction and was an early board member of the Rutherford Institute which was founded by John W. Whitehead.