Understanding Eschatology and the Different Doctrinal Models (Study Notes)

Understanding Eschatology and the Different Doctrinal Models

Agape Faith Care Group, Kledang Community Chapel  |  March 2018

These are study notes that were prepared for use by our Care Group at the church I am attending now. They deal specifically with the myriad models that concern Eschatology. Seeing that these models can be very confusing to many, I thought it would be useful for summarise them in a more orderly manner so that it is easier to see what their distinctions are, where their supporters find 'support' in the Bible and also where Scripture challenges their validity as well. 

There is nowhere in the Bible that asserts the superiority and unquestioned authority of one model over the rest. We just don't know what the Lord has in store although we can use Scripture to find some form of assurance or certainty but always be careful that ultimately, God has not said anything about the time when everything will come to an end, let alone which of these many models actually work. And so in the end, we must practise the courtesy of 'Agree to Disagree' about fellow Christians and treat it as a spiritually healthy exercise and not much more than that. In a nutshell, the biggest question when it comes to the End Times - as unpredictable as it is - is whether or not we are all prepared for it because we just don't know when it will come.

Feel free to make these notes available for your church or your care/cell group but kindly provide attribution. Thanks. 

1. Four founding concepts

The Millennium concept

An important interval lasting 1,000 years in which Christ rules over the Earth.

Those faithful to Christ will reign with Him in deference to those who worship the Antichrist.

Holiness prevails in a period of great happiness and human perfection.

Golden era, time of universal peace.

The Tribulation concept

A future 7-year period of time when God will finish His discipline of Israel and finalises His judgement of the unbelieving world.

When the Antichrist rules the Earth.

The Church, comprising those who trusted in Christ to save them will not be punished nor will be present during the Tribulation.

Historicists call this period “persecution of the saints” (Dan 7, Rev 13)

The Armageddon concept

Massive mother of all wars, the war to end all wars.

Last battle between good and evil involving “the kings of the Earth and the whole world” on “the great day of the Almighty.”

Name mentioned once in Scripture (Rev 16:16).

Most people will die.

Although the name points to “the mountain of Megiddo,” the various climactic battles will be fought throughout the world (Jer 25:32-34, Ezek 39:17-20).

God will pour out His wrath over mankind and Earth.

Series of violent events as prophesied by Dan 9, Mt 24, Rev 4-19.

The Rapture concept

A miraculous event filled with intense joy when Christ descends to Earth (Second Coming).

Long dead born-again Christians will resurrect and rise to meet Christ in the sky and then be transported to heaven.

Living born-again Christians will also rise to meet Him, leaving every material thing behind.

Unbelievers will be left behind (assuming Rapture precedes Tribulation; otherwise, there should be no one else remaining).

What three aspects of Eschatology most Christians agree on

There is a coming time of Great Tribulation unlike anything the world has ever seen or experience.

Following a period of Tribulation, Christ will return and establish His kingdom on Earth.

There will be Rapture, catching believers from mortality and into immortality (Jn 14:1-3, 1 Cor 15:51-52 and 1 Thess 4:16-17).

The BIG eschatological questions for all Christians is the timing of the Rapture

When will it occur?

Will it be before, during or after the Tribulation not to mention, Christ’s Second Coming?

2. Eschatological prophecy theories

The theories described here are not exhaustive but those that are included here are the leading ones:

Historic Premillennialism

General Model: Antichrist > 7-year Tribulation > Rapture > Second Coming > Millennium > Final Judgement

In brief: Teaches that the present age was the fore-vision of OT prophecies while Dispensationalism teaches that the Church is hardly, if at all, mentioned by the OT prophets.

In fact, this is the designation made by Premillennialists and is now more frequently referred to as Posttribulational Premillennialism whereas Dispensationalism itself is in principle, Pretribulational. Hence we have the two different doctrinal approaches to Premillennialism, namely Historic and Dispensational.

The doctrine is called “Historic” because it was broadly adopted by Early Church Fathers and anything that deviated from this was considered heretic. Those in the majority who endorsed this view included Irenaeus, Polycarp, Justin Martyr, Tertullian, Hippolytus and Papias and others, reading very much like the who’s who in Christian patriarchy. All of them were convinced that there would be a visible kingdom of God upon the Earth after the return of Christ. Therefore when ancient Rome adopted Christianity as the official religion during the fourth-century AD, certainly many things changed including the embracing of Historic Premillennialism while the Roman Catholic Church eventually adopted Amillennialism as its own prevailing doctrine.

Supporters impress us that the present age of grace was predicted in the OT but Dispensationalism asserts the opposite, claiming that the present age was unforeseen in the OT and therefore is a “great parenthesis” in history introduced because the Jews had rejected the kingdom.

Although Historic Premillennialism identifies a Millennium that comes after Christ’s Second Coming, it appears unconcerned as to how the other epochs of history are classified or defined. While Dispensationalism highlights seven dispensations (see Dispensational Premillennialism), Historic Premillennialism says that the present age is the sixth of these (dispensations) and that the Millennium is actually the last to come, that is following Christ’s Second Coming.

Historic Premillennialism continues to be an approach to eschatology that has support at least within certain Protestant circles. In other words, it is not passé stuff.

Like Dispensationalism, Historic Premillennialism also teaches that the Tribulation precedes the 1,000 years of millennial peace when all believers will live under the authority of Christ. After that, the Final Judgement will come when Satan will meet his fate. In all of this both premillennial approaches are similar; it’s just in the placement of the Rapture that they differ. Historic Premillennialism places the Rapture after the 7-year Tribulation but in the case of Dispensationalism, it is the other way around.

Dispensational Premillennialism

Other name: Dispensationalism

Based on two distinctives. Firstly, a consistently literal interpretation of Scripture particularly prophecies (eg. “a thousand years” as in Rev 20 is literally a thousand years). Secondly, a view of the uniqueness of Israel as separate from the Church in God’s agenda (as in the OT promises made to Israel eg for land, many descendants, blessings etc. have not been transferred to the Church) and therefore, will be fulfilled in the millennium (Rom 9-11, Dan 9:24).

Classic dispensationalism identifies seven dispensations including Innocence (Gen 1:1-3:7), Conscience (Gen 3:8-8:22), Human Government (Gen 9:1-11:32), Promise (Gen 12:1-Ex 19:25), Law (Ex 20:1-Acts 2:4), Grace (Acts 2:4-Rev 20:3) and the Millennial Kingdom (Rev 20:4-6). These dispensations are not paths to salvation per se but God’s manner of relating to man. Each dispensation includes a recognisable pattern of how God worked with people living in the dispensation.

Dispensationalism is the cornerstone of the premillennial interpretation of Christ’s second coming. It is also a pretribulational interpretation of rapture (see below).

Dispensation Premillennialism: Pretribulation Rapture

General Model: Antichrist > Rapture > 7-year Tribulation > Second Coming > Millennium > Final Judgement

Other name: Pre-trib

In brief: Rapture will occur before Tribulation begins

The Church will meet Christ in the air before the Antichrist appears and the Tribulation starts, meaning that believers will not experience any of the Tribulation effects. This means that the Rapture and Christ’s Second Coming (to set up His kingdom) are separated by at least seven years.

Fairly consistent with Scripture view:

The Church is not appointed to wrath (1 Thess 1:9-10, 5:9).

Believers will not be overtaken by the Day of the Lord (1 Thess 5:1-9).

The church in Philadelphia was promised to be kept apart from “the hour of trial that is going to come upon the whole world” (Rev 3:10). This point is important because the ‘promise’ is not preservation through the trial but deliverance from the hour (meaning the Tribulation).

The word ‘church’ appears 19 times through the first three chapters of Rev but not used again until chapter 22 – very significant because this is when we have a lengthy description of the Tribulation. Also the fact that the word ‘church’ is not used in the Bible whenever Tribulation is mentioned.

The only eschatological theory that maintains a distinction between Israel and the Church and the only way to lends support to God’s separate plans for each of them. Dan 9:24 talks of the seventy ‘sevens’ decreed upon the prophet’s people (Jews) and the holy city (Jerusalem) where it is made plain that the seventieth week (Tribulation) is a time of purging and restoration for Israel and Jerusalem and NOT for the Church.

Supporters look to Jn 21:22-23 for the early Church’s view that Christ’s Second Coming is imminent, meaning that He could return at any moment. This is consistent with the rumour that Jesus would return within John’s lifetime. This sense of urgency fleshes out the key tenet of pretribulationism that is Imminence, a view that is not compatible with the other two Rapture theories (post-trib and mid-trib).

Supporters point to pretribulationism as keeping with God’s character and His desire to deliver the righteous from judgement such as the case with Noah being saved from the flood and/or Lot being reprieved from Sodom or even Rahab who was brought safely out of Jericho (2 Pt 2:6-9).

Problem: The main difficulties with pretribulation are contained in the Olivet Prophecy of Jesus. In Mt 24, Mk 13, and Lk 21, Jesus describes the terrible destruction and loss of life of the tribulation period. The disaster is believed to be so intense that no human (Christian or non-Christian alike) would remain alive, except that God shortens the duration of the disaster for the sake of the believers. Jesus then continues by describing His return towards earth immediately after the terrible devastation.

Problem: Pretribulationism has the habit of splitting Christ’s return into two “phases,” which is Rapture and Second Coming. Yet the Bible does not clearly distinguish between these two phases.

Problem: Rev 13:7, 20:9 testifies to the fact that there will obviously be saints in the Tribulation although supporters respond to this by making a distinction between saints of the OT and those of the Tribulation from the Church of the NT. As such living believers will rise at the point of Rapture before the Tribulation but then there will also be those who are expected to come to Christ during the Tribulation.

Problem: Some detractors point to Jn 6:40 as a disproof of pretribulationism: “My Father’s will is that everyone who looks to the Son and believes in Him shall have eternal life and I will raise them up at the last day” (my emphasis). It’s the part that says, “at the last day” that attests to Jesus’ promise that appears different to the Pretribulation model where believers are raised at the point of Rapture, which is at least seven years before Christ’s Second Coming. The issue at hand here is the way the word “day” is interpreted. With eschatology, the term “the last day” is more likely to cover the entire time from the Rapture to the Second Coming and not as 24-hour frame that we take for granted today. The term is also often used in evangelical circles to mark the end of the Church age and thus, “the last day” of this dispensation.

Problem: The Bible does not provide any explicit timeline for such future events and it does not teach the reader that one view is preferable to another and therefore, we have a diversity of opinions about the End Times and how related prophecies may or may not harmonise with one another.

Dispensational Premillennialism: Posttribulation Rapture

General Model: Antichrist > 7-year Tribulation > Rapture-Second Coming > Millennium > Final Judgement

Other name: Post-trib

In brief: Rapture will occur at or near the end of the Tribulation

Once the Church meets Christ in the air, they will return to Earth to usher in the beginning of Christ’s Kingdom (Millennium). In other words, the Rapture and Christ’s Second Coming are concurrent events.

This view also suggests that the Church will endure and not escape the entire seven-year Tribulation. Those will embrace this view include Roman Catholics, Greek Orthodox and even many Protestant denominations.

Supporters point to Jesus saying in His extended discourse on the End Times that He will return after a “Great Tribulation” (Mt 24:21, 29). As well, they look to Rev 19-20 – replete with various prophecies – mentioning only one such coming of the Lord that is, after the Tribulation.

Also Rev 13:7 and 20:9 lend support to the fact that there will be saints caught up in the Tribulation. Even more so, Rev 20:5 calls the resurrection of the dead “the first resurrection” after the Tribulation, meaning that the other resurrection that is associated with the Rapture (1 Thess 4:16) cannot take place until this one does.

Supporters point to world history where God’s people have long experienced (and still do) times of intense persecution and trial spanning centuries. Because of this, they refer to the “Great Tribulation” as something not only unsurprising but something that will be the ultimate of trials that are to come during the End Time.

Supporters also make a distinction between what is “Satan’s wrath” – or man’s wrath – as opposed to what is “God’s wrath” (Rev). Satan’s wrath is directed against the saints while God’s wrath allows for a means of sanctification for His faithful while He pours out His anger and fury at the Antichrist and his godless worshippers. In so doing, He protects His people from the punishment that defines the Tribulation.

Problem: The main problem with this theory is that there are many Bible passages stating that Christ’s return will be at a time that cannot be predicted. But the Tribulation period starts with the arrival of the Antichrist and an interval of peace. Precisely 42 months later, a sudden shift occurs, a peace treaty is broken, and devastation begins. These would be well-defined dates that would allow an accurate prediction of the end of the Tribulation. There are other weaknesses to this theory.

Problem: Perhaps the most fundamental flaw of posttribulationism is that it goes against the grain of Scriptural teaching where it is said that those who are in Christ are not under condemnation and therefore, will not experience the wrath of God (Rom 8:1). Although it must be said that some judgements will and some won’t: Some judgements during the Tribulation are specifically aimed at the unsaved and the unbelievers. Some judgements including earthquakes, falling stars, famines etc will affect both the believers and the unbelievers. So if believers endure the Tribulation, we can technically say that they will, too, experience the wrath of God but that will contradict Rom 8:1.

Problem: As mentioned in the previous section under Pretribulationism Rapture, the absence of the word ‘Church’ in verses related to the Tribulation unsettles any support for Posttribulation and that includes particularly Rev 4-21 where we have the lengthiest, densest and most descriptive passages of the Tribulation in all of the Bible.

Problem: The Bible does not provide any explicit timeline for such future events and it does not teach the reader that one view is preferable to another and therefore, we have a diversity of opinions about the End Times and how related prophecies may or may not harmonise with one another.

Dispensational Premillennialism: Midtribulation Rapture

General Model: Antichrist > 7-year Tribulation (first 42 mths)/Rapture (from mid-point to 84th mth) > Second Coming > Millennium > Final Judgement

Other name: Mid-trib

In brief: Rapture will occur at precisely the mid-point of the Tribulation

The Rapture happens half-way through the seven-year tribulation -- that is: 42 months into the Tribulation. Up to that time, the Antichrist brings peace to the world. After 42 months, events take a sudden turn for the worse.

Rapture occurs right in the midst of the Tribulation when the seventh trumpet will sound (Rev 11:15) in which case, the Church will meet Christ in the air and then the bowl judgements will be poured upon the Earth (Rev 15-16) in a time called the Great Tribulation. This means that the Rapture and Christ’s Second Coming (to set up His kingdom) are separated by a period of three-and-a-half years.

The Church undergoes the first 42 months in pure Tribulation but then is spared the worst for the remaining 42 months to complete the full seven years.

Midtribulationists point to the chronology in 2 Thess 2:1-3 to support their view: 1. Apostasy 2. Revelation of the Antichrist 3. The Day of Christ. The belief that the Antichrist will not be decisively revealed until “the abomination that causes desolation” (Mt 24:15) occurs, which is at the mid-point of the Tribulation (Dan 9:27).

The further belief that Dan 7:25 says the Antichrist will have power over the saints for three-and-a-half years, assuming therefore that this period correlates with the first half of the Tribulation and that the saints refer to the Church.

They also believe that references to “the day of Christ” point to the Rapture itself. Therefore the Church will not be caught up to heaven until the Antichrist is revealed first.

The belief that the trumpet referred to in 1 Cor 15:52 is same as that in Rev 11:15. Since Rev 11 points to the final of a series of trumpets, logic therefore suggests that “the last trumpet” pertains to that of 1 Cor 15.

Problem: Logic failure because the trumpet at Rapture is “the trumpet call of God” (1 Thess 4:16) but the one in Rev 11 is a harbinger of judgement > very different since the former is a call of grace to God’s elect while the latter is a pronouncement of doom on the wicked.

Problem: The seventh trumpet in Rev is chronologically NOT the “last trumpet” – Mt 24:31 tells us there is an even later trumpet at the commencement of Christ’s kingdom.

Problem: 1 Thess 5:9 affirms that the Church has not been appointed “to suffer wrath but to receive salvation,” meaning that believers should not experience the Tribulation.

Problem: The belief that “wrath” applies only to the second-half of the Tribulation (as in the bowl judgements) is unreasonably limiting and unwarranted because God’s wrath should also be underscored by the terrible judgements defined by the seals and trumpets eg. famine, poisoned rivers, darkened moon, bloodshed, earthquakes, torment.

Problem: By positioning the Rapture before the Great Tribulation, the chronology in Rev becomes confused because the term ‘Great Tribulation’ is only mentioned once in Rev 7:14, that is, before the opening of the seventh seal. Furthermore, Rev 6:17 talks of “the great day of wrath,” which is during the events of the sixth seal. Both these events – whether or not they talk of the same thing – come too early for the mid-trib Rapture, which is apparently timed according to the seventh trumpet.

Problem: The Bible does not provide any explicit timeline for such future events and it does not teach the reader that one view is preferable to another and therefore, we have a diversity of opinions about the End Times and how related prophecies may or may not harmonise with one another.

Dispensational Premillennialism: Pre-wrath Rapture

General Model: Antichrist > 7-year Tribulation (most parts)/Rapture (end part) > Second Coming > Millennium > Final Judgement

Note: This is a new theory by Marvin Rosenthal (formerly of Friends of Israel)

In brief: The church must experience most of the Tribulation, and then be raptured towards the end of the Tribulation period. It is the belief that the Church is caught up to heaven before the “great day of… wrath” (Rev 6:17).

Supporters believe that believers will endure most of the Tribulation period except the “time of God’s wrath,” which they say is just before the end of it (Mt 24:21). This essentially refers to two things: Firstly, “most of the Tribulation period” is in reference to how the Church will have to weather through Satan’s fury and man’s persecution (Antichrist). Secondly, “just before the end of it” refers to being spared God’s wrath when He pours out His final judgement on the world because by then, the Church will be caught up to heaven in the Rapture.

Supporters view Rev 7-16 as evidence that the trumpet and bowl judgements both signify the wrath of God for which the church is exempt from (1 Thess 5:9). In so saying, they view the first six seal judgements in Rev 6 as the “wrath of Satan” or “the wrath of the Antichrist.” They subscribe to this view because there is no direct mention of God’s wrath that is, until after the sixth seal is broken (Rev 6:17). Therefore accordingly, the Church will endure the torments of the first six seals. In drawing comparisons between Rev 6 and Mt 24, supporters identify the first seal judgements with how Jesus described the End Times (Mt 24:4-7). In verse 8, He calls these events “the beginning of birth pains” and then in verses 29-30, “the sign of the Son of Man” will appear in the sky, which is when the Rapture will begin.

Problem: Supporters assume that the “elect” mentioned in Mt 24:22,31 are the saints in the Church age but in truth, they may actually be individuals who are to be saved in the midst of the seven-year Tribulation. The proof of this point can be seen in Mt 24:20 when Jesus tells those who flee the Antichrist’s persecution to pray that they do not do so “on the Sabbath.” This point is interesting because Jesus’ words here cannot possibly be directed to the Church since it is not held under the Mosaic Law and therefore does not keep the Sabbath. In other words, Jesus’ advice here is not for the believers (saints).

 Problem: Support for the first seal judgements being evident of the pre-wrath Rapture is flawed. While the supporters claim that these judgements are not indicative of God’s wrath, the Bible indicates under no uncertain terms that it is Jesus (the Lamb) – instead of anyone else who is unworthy to do so (Rev 5:3-4) – who opens the seals (Rev 5:5, 6:1). In other words, if Jesus is the One who opens the first seal, then it would be obvious that these are not man’s or Satan’s judgements but God’s. Therefore when Jesus opens the first seal, that is the time that Tribulation takes place and that is also the point in time when the wrath of God will be fully felt by the sinful world.

Problem: The Bible does not provide any explicit timeline for such future events and it does not teach the reader that one view is preferable to another and therefore, we have a diversity of opinions about the End Times and how related prophecies may or may not harmonise with one another.

Dispensational Premillennialism: Partial Rapture

General Model: Antichrist > Rapture of the faithful > 7-year Tribulation/Rapture of born-again (end part) > Rapture of born-again > Second Coming > Millennium > Final Judgement

In brief: The faithful born-again believers are raptured just before the Tribulation. Newly born again believers are raptured during or at the end of the Tribulation. In other words, the belief is that only the long-faithful will be taken up in the Rapture, leaving the faithless as well as those who accept Christ at that point to go through the Tribulation.

Problem: Nowhere in Scripture is such a concept supported since many passages that describe the Rapture (1 Cor 15:50-57, 1 Thess 4:13-18) unequivocally apply it to all believers whether they are spiritually mature or immature, faithful or even disobedient. Furthermore, Rom 8:1 and 1 Thess 5:9 attest to a God who does not pour out His wrath on to Christians, meaning that every believer is taken up to heaven in the Rapture. In other words, there is no such thing as Partial Rapture.

Problem: While many supporters look to Jesus’ Parable of the Ten Virgins (Mt 25:1-13) as some form of ‘evidence’ of Partial Rapture, the five virgins whose lamps did not have any oil aren’t indicative of believers who are being left behind. Instead, they describe unbelievers who remain unraised in the Rapture. Ample proof of that is in verse 12 when Jesus says to those who are left behind, “Truly I say to you, I do not know you.” In other words, those who know Jesus are the ones who believe in Him. The crux of the Parable is the oil in the lamp, which is symbolic of the Holy Spirit that is found in the heart (lamp). What it means is that those with the indwelling Holy Spirit will partake in the Rapture because they are the true Christians. On the other hand those who profess faith in Christ but there is no indwelling of His Spirit will be left behind.

Amillennialism

General Model: Church Age (non-Millennium) > Second Coming > Rapture > Final Judgement

Other names: Non-millennialism, Nunc-millennialism, Realised Millennialism

In brief: There is no belief either in the physical realm concept of Millennialism nor the acceptance that the Millennium will last 1,000 years. In other words, supporters subscribe to non-literalism.

The term ‘Amillennialism’ refer to those who subscribe to the theory called Amillennialists. The prefix ‘a’ has a negating effect, meaning ‘no’ or ‘not.’ Therefore Amillennialism’ refers to ‘no millennium’ whatsoever.

The fundamental schism here is that Amillennialism is completely divergent from the most widely accepted view, which is Premillennialism where Christ’s Second Coming will take place before His millennial kingdom that is replete with its 1,000-year reign. Similarly so, it is likewise opposed to the lesser-accepted theory called Postmillennialism where Christ is said to return after the believers – and not Christ Himself – sets up the kingdom on Earth.

Having said all that, in all fairness, Amillennialists do not necessarily debunk the idea of the millennium. They just do not believe it has to be 1,000 years in length. In fact, Amillennialists believe Millennium began at Pentecost (c30AD) and therefore, we’re in  the midst of it; a period called the Church Age.

Both good and bad will coexist during this Millennium period.

Church Age will end at Christ’s Second Coming followed by Rapture before shortly returning to Earth when the Day of Judgement will occur.

Amillennialists believe that the events described by the Olivet Discourse (Mt 24, Mk 13, Lk 21) including most of Revelation have all taken place or that they are merely symbolic and therefore not to be taken seriously.

Amillennialists do not accept that the Antichrist is a real person but is only regarded figuratively.

Still embraced by Anglican Communion, Disciples of Christ, Lutheran, Orthodox, Reformed, Roman Catholicism and some Baptists.

Problem: Supporters accept that there is a millennium (except it is not 1,000 years in length) in which Christ is already now sitting on the throne of David and that this present Church age is the kingdom over which He reigns. But that is merely stating the obvious since Christ does sit on a throne now. And as for ruling, Christ rules now since He is, after all, God. But none of these obvious facts necessarily suggest that He is now ruling over the millennial kingdom. It also doesn’t mean that it is what Scripture refers to as the throne of David.

Problem: For God for deliver on His promises to Israel and then to match His covenant with David (2 Sam 7:8-16, 23:5, Ps 89:3-4), Israel must exist in literal physical form. It must be something very tangible and not conceptual. To cast doubt on this is to question God’s desire or ability to fulfil His promises. Not only that, it will definitely open a whole can of worms over other theological problems.

Problem: And if God were to renege on such promises to Israel especially after making proclamations that they are “everlasting,” how can we then trust Him with the other of His promises principally, the Salvation to all believers in Christ Jesus? We must take God at His word literally. We must understand and accept that His promises will be literally fulfilled.

Problem: Amillennialists will not like the fact that Scripture evidence is clearly not on their side. Here are five instances: Firstly and perhaps surprising to some, Christ’s feet will actually touch the Mount of Olives before He goes forth and establishes His kingdom (Zech 14:4, 9). In other words there is a REAL kingdom coming, a literal and earthly one. Secondly, during the kingdom rule, Christ will despatch justice and judgement on the Earth (Jer 23:5-8). Again, here’s proof of a physical kingdom. Thirdly, the kingdom is said to be under heaven (Dan 7:13-14, 27). The Bible won’t say this unless it is something real enough. Fourthly, the prophets concurred that there would be dramatic earthly changes during the kingdom (Acts 3:21, Isa 35:1-2, 11:6-9, 29:18, 65:20-22, Ezek 47:1-12, Amos 9:11-15). It is evident that the phrase “during the kingdom” means the kingdom does physically exist. And lastly, the chronology of events in Revelation attests to the actual existence of an earthly kingdom just before the end of world history (Rev 20), a kingdom that man will witness with their own eyes.

Problem: To understand this (problem), we need to know something about the methods of interpretation deployed by Amillennialists. It appears that different types of prophecies require the use of different methods. For example, non-prophetic Scripture and fulfilled prophecies use one while unfulfilled prophecies use another. Non-prophetic Scripture and fulfilled prophecies are literally (or normally) interpreted but those that are unfulfilled require spiritual interpretation.

In theology, we call this Dual Hermeneutics (Hermeneutics simply mean the study of the principles of interpretation). With unfulfilled prophecies, the assumption is that most if not all unfulfilled prophecies are written using some form of symbolic, figurative or spiritual language, which means that Amillennialists tend to assign different meanings to those passages in Scripture rather than normal, contextual meaning of those words.

The problem with this is that you can end up having a plethora of meanings. Unless the passages are interpreted in the normal sense, it is not possible to have a singular undisputed and coherent meaning. And yet God being the divine author of all Scripture, have specific meanings in mind when He inspired the writers in the first place. However what we ended up with in this case are allegorical interpretations (of unfulfilled prophecies) that must be rejected. Instead we should veer towards a literal (normal) interpretation.

The fact remains that if fulfilled prophecies are fulfilled literally, it makes good sense to be consistent and apply literal interpretation to unfulfilled ones also. After all, at some point in the future, the unfulfilled will be fulfilled. If we look at Christ’s First Coming, the prophecies relating to that were all fulfilled literally. That being the case, therefore prophecies surrounding Christ’s Second Coming should also be fulfilled literally.

 Without any shadow of doubt, Amillennialism is incapable of explaining eschatology effectively due to its inconsistent deployment of hermeneutics, namely its dual approach that fails to interpret the different prophecies uniformly.

Postmillennialism

General Model: Revival > Millennium > Second Coming > Resurrection of the Dead > Final Judgement

Other names: Christian Reconstruction, Kingdom Now Theology, Dominion Theology

In brief: Determines that Christ’s Second Coming will occur only after the Millennium.

The Millennium is taken not only to refer to an alleged golden era of Christian prosperity and dominance (Rev 20) but also that it is the Christians – and not Christ Himself – who will establish the kingdom on Earth.

This is based on the idea that the world is gradually moving towards ‘social perfection’ where we witness massive religious revival, spiritual reawakening and purification and also the global conversion to Christianity including Jews. In ‘Christianising’ the whole world, supporters believe that the world will only get better and better. This sense of optimism is in direct loggerheads with the Premillennialists whose eschatological views tend to be dimmer and more depressing. It is only after the world is ‘Christianised’ that Christ will then make His grand entry.

In contrast to Premillennialism, the Rapture and Tribulation are ignored.

Followers of Postmillennialism look to converting America and all other nations to a theocracy not unlike Iran where all personal freedoms are forfeited.

Embraced by the Chalcedon Foundation and those involved in the Christian Reconstruction movement.

Supporters believe that Christ will return after a period of time but there is no evidence that this is literally 1,000 years in duration. They do not hold on to unfulfilled prophecies as something that must be interpreted normally or literally. For example, they refer to Rev 20:4-6 as something that should not be literally implied. Instead they view the “1,000 year” description as simply meaning, “a long period of time” and nothing more specific.

Problem: The optimistic view of a ‘Christianised’ world prior to Christ’s Second Coming is not found anywhere in Scripture. This view is actually in direct distortion to what is presented in Revelation where the consensus is that the world will become a terrible place in the future. In fact, the common understanding is that the world will get worse before it gets better. Even the apostle Paul says that the last days will be “terrible times” (2 Tim 3:1-7).

Problem: Like the Amillennialists, Postmillennialists also subscribe to the use of non-literal interpretation for unfulfilled prophecies, which means they will also apply their own meanings to words. This liberal approach strips the prophecies of their normal – often straightforward – meaning and instead, replace them with anything that they wish it to mean. For that matter, their interpretation might even vary depending on how they feel from one day to another. In other words, all objectivity over the meaning of the interpretation is lost and in its place, a very subjective – hence inconsistent – approach to communication that God did not intend them to be.

Like Amillennialism, Postmillennialism’s failure to literally interpret unfulfilled prophecy cannot be taken seriously when throughout Scripture, there are hundreds of examples that proves how fallible this approach is. Here are just two that clearly and indisputable underline the prophetic messages surround Christ in the OT that have been fulfilled literally: Firstly, the virgin birth of Christ as foretold in Isa 7:14, Mt 1:23. And secondly, Christ’s death at the cross for our sins as foretold in Isa 53:4-9, 1 Pt 2:24.

Remember, the fulfilled prophecies were once upon a time unfulfilled. The prophets interpreted them in a literal way and they proved to be correct. The same will occur with the as-yet unfulfilled prophecies.

Preterism

General Model: No real model

Other names: Full (or Consistent or Hyper) Preterism or Partial Preterism

In brief: Believes that events prophesied in the NT are now part of history. In other words, everything has happened.

For example, Armageddon in the Book of Revelation has already taken place around 60-70AD when the Second Temple was destroyed alongside Jerusalem and that the Tribulation, Armageddon and Rapture all took place in the first-century.

In fact, the Law was fulfilled at that same time and God’s covenant with Israel has already concluded and done. The “new heavens and new earth” as mentioned in Rev 21:1 is allegedly a description of the new world under the New Covenant. The idea is that just as believers are made a “new creation” (2 Cor 5:17), so the world under the New Covenant will hence be the “new earth.” All of this lends itself dangerously to the concept of Replacement Theology, which teaches that (a) the Church has replaced Israel in God’s plan, (b) the Jews are no longer God’s people and that (c) God has no specific future plans for the nation of Israel. All of these, of course, dovetail nicely into Islam’s agenda.

To substantiate their stand, Preterists use Jesus’ Olivet Discourse in which He describes some of the End Time events, saying, “Truly I tell you, this generation will certainly not pass away until all these things have happened” (Mt 24:34). The message is taken by Preterists to mean that everything Jesus speaks of in Mt 24 has already taken place. That “generation” He speaks of is gone along with the destruction of the Second Temple and Jerusalem, which then is a convenient way for Preterists to claim it as “Judgement Day.”

Supporters believe that Jesus’ meaning of ‘end of the world’ is not physical. What Jesus said was the old Jewish worldview would be replaced by a new concept called the Kingdom of God.

Preterists assert the same interpretation viewpoint as the Amillennialists and Postmillennialists in that unfulfilled prophecies cannot be taken literally. In particular, they regard Revelation as a symbolic impression of the first-century conflicts and not as a description of a more futuristic End Time event. In other words, whatever prophecies that supposedly define the End Times have already fleshed themselves out. They are history, not something in the future.

Hence Preterists also apply their denial of futurism to all other unfulfilled eschatological prophecies including Christ’s Second Coming, the Tribulation, the Rapture, the Resurrection of the Dead and the Final Judgement not to mention Armageddon described above. As for the Final Judgement, Preterists believe that we are all in the process of seeing this fulfilled as we speak.

Preterists believe that Jesus’ return to Earth cannot be a physical event but a ‘spiritual’ one.

Problem: Preterists are wrong in that God’s covenant with Israel is everlasting (Jer 31:33-36). Isaiah also added that there will be a time in the future when Israel will be fully restored and redeemed (Isa 11:12).

Problem: The apostle Paul warned us not to teach falsely. He was referring to allegations from the likes of Hymenaeus and Philetus “that the resurrection has already taken place,” which he says will “destroy the faith of some” (2 Tim 2:17-18).

Problem: Taking what is said in Mt 24:34 vis a vis Jesus’ Olivet Discourse, the Lord was describing some of the End Time events. He said, “Truly I tell you, this generation will certainly not pass away until all these things have happened.” Although the Preterists use this to press home their advantage, it is incorrect. Instead, the “generation” Jesus speaks of is one that should be alive to see the beginning of the events that Mt 24 described.

Problem: Although all things revolving around eschatology can be complex and even contentious, some things are not debatable. It is beyond argument that Scripture’s use of apocalyptic imagery can lead to a multitude of interpretations and hence even some debate among believers, Preterism is undeniably flawed because of its denial of Christ’s Second Coming being a physical event let alone one that has yet to occur. Making it a ‘spiritual’ rather than a real event is to reject a very important piece of biblical truth and to say that it has already come to pass is simply unacceptable.

Problem: The same can also be said about how Preterists consistently downplay the horrific nature of the Tribulation – almost as if to trivialise it – by suggesting that it is nothing more than the fall of Jerusalem. Again, to suggest that it is merely a point in history is to belittle what God has already said will happen but has not. And in all of this, Preterism is dangerous, reckless and irresponsible.

No Millennialism

General Model: No real model

In brief: There is no millennialism whatsoever at all

In other words, subscribers to this view do not believe there is a period called Millennium. Unlike the Amillennialists who at least accept its existence but debate whether or not it is as long as 1,000 years, these supporters simply discount it altogether.

Supporters believes that the prophecies in the Books of Daniel and Revelation hold no meaningful value other than just a bunch of visions, hallucinations, nightmares etc.

They also believe that the Book of Revelation in particular is historically purposed to undergird the resolve of the believers who were persecuted by the Romans during the Early Church days. In other words, they were written simply to encourage Christians but in essence, none of it was real.

Supporters believe too that Book of Daniel was actually written in second-century BC and therefore, like Revelation, was only useful as a historical record. It is, in other words, not prophecy as such.

Problem: To even suggest that there is no Millennium is already unacceptable. It runs totally against the very grain of biblical truth. It all stops there.