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Prophetical Landmarks: Containing Data for Helping to Determine the Question of Christ's Pre-Millenial Advent
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This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.
As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
426 pages, Paperback
First published December 28, 2009
About the author
Horatius Bonar
494 books43 followersHoratius Bonar (19 December, 1808 – 31 May, 1889) was a Scottish churchman and poet.
The son of James Bonar, Solicitor of Excise for Scotland, he was born and educated in Edinburgh. He comes from a long line of ministers who have served a total of 364 years in the Church of Scotland. One of eleven children, his brothers John James and Andrew Alexander were also ministers of the Free Church of Scotland. He had married Jane Catherine Lundie in 1843 and five of their young children died in succession. Towards the end of their lives, one of their surviving daughters was left a widow with five small children and she returned to live with her parents. Bonar's wife, Jane, died in 1876. He is buried in the Canongate Kirkyard.
In 1853 Bonar earned the Doctor of Divinity degree at the University of Aberdeen.
He entered the Ministry of the Church of Scotland. At first he was put in charge of mission work at St. John's parish in Leith and settled at Kelso. He joined the Free Church at the time of the Disruption of 1843, and in 1867 was moved to Edinburgh to take over the Chalmers Memorial Church (named after his teacher at college, Dr. Thomas Chalmers). In 1883, he was elected Moderator of the General Assembly of the Free Church of Scotland.
The son of James Bonar, Solicitor of Excise for Scotland, he was born and educated in Edinburgh. He comes from a long line of ministers who have served a total of 364 years in the Church of Scotland. One of eleven children, his brothers John James and Andrew Alexander were also ministers of the Free Church of Scotland. He had married Jane Catherine Lundie in 1843 and five of their young children died in succession. Towards the end of their lives, one of their surviving daughters was left a widow with five small children and she returned to live with her parents. Bonar's wife, Jane, died in 1876. He is buried in the Canongate Kirkyard.
In 1853 Bonar earned the Doctor of Divinity degree at the University of Aberdeen.
He entered the Ministry of the Church of Scotland. At first he was put in charge of mission work at St. John's parish in Leith and settled at Kelso. He joined the Free Church at the time of the Disruption of 1843, and in 1867 was moved to Edinburgh to take over the Chalmers Memorial Church (named after his teacher at college, Dr. Thomas Chalmers). In 1883, he was elected Moderator of the General Assembly of the Free Church of Scotland.
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August 22, 2025
Horatius Bonar wrote "Prophetical Landmarks: Containing Data for Helping to Determine the Question of Christ's Premillennial Advent" in 1847. There are three positions which can be held regarding the millennium, Christ's 1000 year reign upon earth. You can be premillennial, amillennial, or postmillennial. A premillennialist believes Jesus returns and the millennium immediately follows. The postmillennialist reverses the order. The amillennialist spiritualizes away the literalness of the term.
Bonar argues in the first half of this work for the premillennial position. Although this position was almost universally the Church's of the first few centuries, Bonar intends to establish it scripturally, usually literally. The evidence he presents, scriptural and otherwise, seems to me irrefutable.
Bonar argues that where a literal interpretation does not seem strained or unnatural, it should be accepted. Otherwise, great confusion and misinterpretation can arise. He claims all literal prophecy until his time had been fulfilled literally, and we should expect this to continue.
The millennium is to be a very remarkable time of worldwide peace, The Lord himself reigning from Jerusalem, and the Jews to have preeminence among his representatives. "Thus says the Lord of hosts: In those days ten men from the nations of every tongue shall take hold of the robe of a Jew, saying, 'Let us go with you, for we have heard that God is with you.'" Zech.8:23
This is a dramatic reversal from the blindness that has beset Israel throughout the Christian era. Paul speaks of this and alludes to its removal in Romans 11. Likewise, Zechariah prophecies the dramatic salvation of remnant Israel in Zech.12:10.
But just as wonderfully as salvation overspreads the earth during this millennial time, as its conclusion draws near; incredibly, there is great rebellion against the Lord. The hearts of men are so inclined to reject the Son of God, his very presence upon earth cannot secure their faithfulness; echoes of a time 2000 years ago.
Bonar argues that the very unusual nature of the millennium does not imply that we can allegorize or disbelieve the assertions made. After all, there were many prophecies of Jesus' first coming hard to accept. He will be born of a virgin? He will be crucified but rise from the dead?
Revelation 21 describes what follows this time. "Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away." Likewise, in 2Peter, "....we wait for new heavens and a new earth in which righteousness dwells". Some have described this time as the eternal day. Isaiah 66:22,23 speaks of the eternality of the new heavens and earth.
The second half of this work is "devoted to an inquiry into the principles of interpretation, with some suggestions as to the predictions regarding Antichrist, and a brief glance at those "signs" which are the outriders of the approaching King, sent forth to warn the world, and to prepare the Church for his speedy Advent".
There is a chapter concerning Israel. Bonar observes that the prophetic Word is very Israel-centric and correct interpretation of future events recognizes this. He describes also the antisemitic theology known as "replacement theology" which teaches that all Israel's promised blessings are transferred to the Christian church while all her curses are left intact. He delineates the specious lines of argumentation involved.
Bonar writes brilliantly, poetically; but the language is a bit antiquated, not always easy to follow. But this is important teaching, rarely spoken or written in these post-literate times.
Bonar argues in the first half of this work for the premillennial position. Although this position was almost universally the Church's of the first few centuries, Bonar intends to establish it scripturally, usually literally. The evidence he presents, scriptural and otherwise, seems to me irrefutable.
Bonar argues that where a literal interpretation does not seem strained or unnatural, it should be accepted. Otherwise, great confusion and misinterpretation can arise. He claims all literal prophecy until his time had been fulfilled literally, and we should expect this to continue.
The millennium is to be a very remarkable time of worldwide peace, The Lord himself reigning from Jerusalem, and the Jews to have preeminence among his representatives. "Thus says the Lord of hosts: In those days ten men from the nations of every tongue shall take hold of the robe of a Jew, saying, 'Let us go with you, for we have heard that God is with you.'" Zech.8:23
This is a dramatic reversal from the blindness that has beset Israel throughout the Christian era. Paul speaks of this and alludes to its removal in Romans 11. Likewise, Zechariah prophecies the dramatic salvation of remnant Israel in Zech.12:10.
But just as wonderfully as salvation overspreads the earth during this millennial time, as its conclusion draws near; incredibly, there is great rebellion against the Lord. The hearts of men are so inclined to reject the Son of God, his very presence upon earth cannot secure their faithfulness; echoes of a time 2000 years ago.
Bonar argues that the very unusual nature of the millennium does not imply that we can allegorize or disbelieve the assertions made. After all, there were many prophecies of Jesus' first coming hard to accept. He will be born of a virgin? He will be crucified but rise from the dead?
Revelation 21 describes what follows this time. "Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away." Likewise, in 2Peter, "....we wait for new heavens and a new earth in which righteousness dwells". Some have described this time as the eternal day. Isaiah 66:22,23 speaks of the eternality of the new heavens and earth.
The second half of this work is "devoted to an inquiry into the principles of interpretation, with some suggestions as to the predictions regarding Antichrist, and a brief glance at those "signs" which are the outriders of the approaching King, sent forth to warn the world, and to prepare the Church for his speedy Advent".
There is a chapter concerning Israel. Bonar observes that the prophetic Word is very Israel-centric and correct interpretation of future events recognizes this. He describes also the antisemitic theology known as "replacement theology" which teaches that all Israel's promised blessings are transferred to the Christian church while all her curses are left intact. He delineates the specious lines of argumentation involved.
Bonar writes brilliantly, poetically; but the language is a bit antiquated, not always easy to follow. But this is important teaching, rarely spoken or written in these post-literate times.
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