Paradise Proclaimed - John Milton’s Millennial Vision and Hebraic Legacy in Paradise Lost
The Second in a Series on Pre-Millennialism in the Reform Movement
For Reformed Christians, John Milton’s Paradise Lost (1667) stands as a towering achievement, weaving Calvinist theology, Hebraic scholarship, and millennial fervor into an epic that shaped 17th-century Puritan thought and continues to inspire. Written amidst England’s Puritan revolution, Milton’s masterpiece not only retells the fall of humanity but also proclaims a prophetic hope for divine restoration, resonating deeply with the Calvinist ethos of his era. Central to Paradise Lost are the Hebraic Movement’s reverence for Jewish scripture and the millennial expectation of Christ’s imminent kingdom—twin pillars that fueled its enormous influence among Calvinists and forged a lasting “Hebraic bridge” with Jewish eschatological aspirations. This article, crafted for a Reformed Christian audience, explores Milton’s millennial vision, his Hebraic engagement, and the profound impact of Paradise Lost on the Calvinist imagination of the 17th century.
Milton: A Puritan Prophet
John Milton (1608–1674), a Puritan scholar and poet, was steeped in the Reformed tradition of sola scriptura and God’s sovereignty, hallmarks of Calvinism as articulated in the Westminster Confession (1646). Educated at Cambridge, Milton mastered Hebrew, Latin, and Greek, equipping him to engage scripture with rigor. His service as a propagandist for Oliver Cromwell’s Commonwealth, defending the execution of Charles I in Eikonoklastes (1649), reflected his belief in England as a “new Israel,” tasked with ushering in God’s kingdom. Despite theological quirks—such as anti-Trinitarian leanings in De Doctrina Christiana—Milton’s Puritan millennialism, anticipating Christ’s return, aligned with Calvinist eschatology, making him a prophetic voice for his time.
Milton’s Areopagitica (1644), advocating intellectual liberty, echoed Reformed commitments to conscience, while his blindness by 1652 deepened his scriptural focus, culminating in Paradise Lost. Dictated over a decade, this epic synthesized Calvinist theology with Hebraic scholarship, capturing the Puritan hope for a restored paradise.
The Hebraic Movement in Paradise Lost
The Hebraic Movement, a 16th- and 17th-century Christian trend emphasizing Jewish scripture and exegesis, profoundly shaped Paradise Lost. Sparked by figures like Johannes Reuchlin, whose De Rudimentis Hebraicis (1506) championed Hebrew study, this movement resonated with Calvinists seeking to bypass the Catholic Vulgate and return to biblical sources. Milton, proficient in Hebrew, drew on Jewish Midrash and Kabbalistic traditions, as seen in his depiction of creation in Book I, where Chaos and the Spirit of God echo the Jewish concept of tzimtzum (divine contraction). His use of Hebrew etymology for angelic names—Raphael, Michael—underscored a Reformed commitment to scriptural purity.
This Hebraic engagement was not merely academic. As Reformed Christians identified with Israel’s covenantal role, Milton’s integration of Jewish exegesis in Paradise Lost reinforced their self-understanding as God’s elect. His portrayal of Adam as a covenantal figure, tasked with upholding God’s promise, mirrored Calvinist covenant theology, while Samson in Samson Agonistes (1671) embodied the Puritan struggle as a “new Israel.” By validating Jewish scholarship, Milton strengthened a “Hebraic bridge,” fostering dialogue with Jewish messianic hopes, as seen in Rabbi Menasseh ben Israel’s Hope of Israel (1650), which appealed to Puritan millennialists.
Millennialism: The Heart of Paradise Lost
Millennialism, the belief in Christ’s thousand-year reign (Revelation 20), was central to Paradise Lost, reflecting the eschatological fervor of 17th-century Calvinists. Premillennialism envisions Christ’s return preceding a literal thousand-year kingdom, often tied to apocalyptic upheaval, while postmillennialism, prevalent among Puritans, anticipates a golden age through reform before Christ’s return. Milton likely favored postmillennialism, as Paradise Lost emphasizes God’s redemptive plan unfolding through history, with Michael’s prophecy in Book XII outlining a gradual restoration, echoing Puritan optimism. His reformist zeal in Areopagitica and his vision of England as a “new Israel” align with postmillennial hopes for a Christianized world through human agency.
However, Milton’s early writings, like The Tenure of Kings and Magistrates (1649), and his Civil War-era apocalyptic rhetoric suggest premillennialist sympathies, expecting imminent divine intervention. These were likely influenced by associates like Petrus Serrarius, a Dutch millenarian who held literalist views of Christ’s coming reign and circulated Paradise Lost in Amsterdam’s millennialist networks, and Henry Oldenburg, a friend whose correspondence connected Milton to eschatological circles. At Cambridge, Milton likely encountered Joseph Mede’s Clavis Apocalyptica (1627), a premillennialist work advocating a literal millennium, which shaped Puritan thought. His Commonwealth-era ties to Fifth Monarchists, who held literalist beliefs in Christ’s imminent rule, further exposed him to these ideas. While Paradise Lost leans postmillennial, its vivid imagery of cosmic judgment may reflect these literalist influences from his earlier phase and associations.
Milton’s focus on God’s covenant with Abraham’s seed (Genesis 12:3) resonated with Calvinist hopes for a restored Israel, aligning with Menasseh ben Israel’s advocacy for Jewish readmission to England (1655), seen as hastening redemption. For Calvinists, Paradise Lost was a theological rallying cry, affirming God’s sovereignty. Satan’s rebellion underscored total depravity, Christ’s role in Book III echoed irresistible grace, yet Milton’s view of free will—asserting humans’ moral agency to choose obedience or sin within God’s sovereign foreknowledge, as Adam and Eve’s reasoned choice to fall demonstrates—tempered strict predestination, enriching the epic’s appeal and sparking Calvinist debate.
Enormous Influence Among 17th-Century Calvinists
Paradise Lost was a cultural and theological phenomenon among 17th-century Calvinists, its influence reverberating through Puritan England and beyond. Published during the Restoration, when Puritan hopes waned, the epic offered solace and inspiration, reinforcing millennial resolve. Its immediate success—multiple editions by 1674—testified to its resonance with Reformed readers, from clergy to laity.
Calvinist theologians, like those in the Westminster Assembly, admired Milton’s scriptural fidelity in its vision, using Paradise Lost in sermons to illustrate divine justice and human sin. Puritan divines, such as Richard Baxter, engaged its themes, while congregations found its vivid imagery accessible, making theology palpable. The epic’s Hebraic scholarship appealed to Reformed scholars like John Selden, who shared Milton’s commitment to Hebrew sources, strengthening ties with Jewish intellectuals in Amsterdam’s tolerant hub.
Milton’s millennialism galvanized Puritan support for Jewish restoration, a precursor to what we’ve termed “Hebraic Restorationism.” Figures like Petrus Serrarius, linked to Menasseh, circulated Paradise Lost in millennial networks, amplifying its impact. This synergy laid intellectual groundwork for later Calvinist advocates, such as 19th-century Dutch Reformed theologians, who supported Jewish return to Palestine, influencing the Balfour Declaration (1917).
The epic’s influence extended to New England’s Calvinists, where Puritans like Cotton Mather drew on its millennial themes to frame America as a “city on a hill.” Paradise Lost shaped their eschatological imagination, reinforcing covenantal identity and missionary zeal. Its literary craft inspired Calvinist poets and preachers, embedding Milton’s vision in Reformed culture.
Relevance for Today’s Reformed Christians
For modern Reformed Christians—whether in the Presbyterian Church (USA), Orthodox Presbyterian Church, or Christian Reformed Church—Milton’s Paradise Lost remains a treasure, though its millennial fervor is tempered by amillennialist or postmillennialist leanings. The epic’s exploration of God’s sovereignty and human responsibility speaks to ongoing Calvinist debates, while its Hebraic scholarship aligns with Reformed biblical study. Milton’s “Hebraic Restorationism,” fostering Jewish-Protestant dialogue, offers a model for interfaith engagement, particularly in denominations valuing ecumenism.
Yet, his influence is primarily literary and historical. Conservative Reformed churches (e.g., PCA) use Paradise Lost in education to unpack scripture, while more liberal ones (e.g., PC(USA)) appreciate its ethical insights. His millennialism, once central, is less prominent, as Reformed theology focuses on Christ’s spiritual kingdom. Still, Milton’s legacy endures, reminding us of the power of scripture to inspire covenantal hope.
Conclusion
John Milton’s Paradise Lost is a millennial and Hebraic triumph, proclaiming God’s redemptive plan with Calvinist conviction. Its integration of Jewish exegesis, rooted in the Hebraic Movement, and its prophetic vision of Christ’s kingdom galvanized 17th-century Calvinists, shaping Puritan theology and culture. Through its enormous influence, Milton forged a “Hebraic bridge,” aligning Puritan and Jewish eschatology, with echoes in later Reformed thought. For today’s Reformed Christians, Paradise Lost remains a beacon, calling us to proclaim paradise anew through faith.
Sources:
Milton, Paradise Lost (1667), Areopagitica (1644).
Gershom Scholem, Sabbatai Sevi (1973).
Jonathan Israel, The Dutch Republic (1995).