Views of the End Times: Midtribulationism

Various Passages.  This sermon was preached by Pastor Marty Bonner on September 29, 2019.

Over the last several weeks, we have looked at three views of the end times that generally employ an allegorical or symbolic approach to end times prophecy.  They were Full Preterism (see blog post on Sept. 1, 2019), Amillennialism (see blog post on Sept. 8, 2019), and Postmillennialism (see blog post on Sept. 15, 2019).  We then identified a fourth view called Premillennialism, which generally employs a literal approach to prophecy (see blog post on Sept. 22, 2019).

The differences in these previous 4 views all hinge on the relationship between the Second Coming of Jesus and the millennium.  However, within the Premillennialist camp there are some differences that hinge upon the relationship of the rapture to the Second Coming of Christ.  Parenthetically, if you are unsure about the meaning of the word “rapture” then you should see the previous blog post (Sept. 22, 2019).  Thus, last week we looked at the first of these rapture theories within the Premillennialism, Posttribulationism.  It was the view that the rapture is just one aspect of the resurrection, which only happens during the Second Coming of Jesus and after the Tribulation.  Today we are going to look at a second view within Premillennialism called Midtribulationism.  Here is a picture to get a rough approximation of the different views on the rapture within the Premillenialist group.

As you can see The Tribulation is a seven-year period of difficulty which involves the wrath of God upon the earth and ends with the Second Coming of Jesus.  Today’s view believes that the rapture is an event separate from the Second Coming of Christ at the end of The Tribulation.

Is there a rapture of Christian’s before The Tribulation?

The Midtribulation Rapture view says, “No,” to this question.  By the way, there is a minority view called the Pre-Wrath theory, which is similar to the Midtribulation view, but puts the rapture at the ¾ point of The Tribulation.  However, it is not very common and is similar to the Midtribulation view.  So, what does Midtribulation Rapture teach?

First, they believe that Christ raptures his Church in the middle of The Tribulation, which is clearly divided into two 3 ½ -year periods in Scripture.  Second, they see the first half of The Tribulation as being the same as the seven seals and the seven trumpets of the book of Revelation (Rev. 6-11).  The second half is connected to the seven bowl judgments.  Third, they emphasize that the first half of the tribulation is the wrath of man, whereas the second half is the wrath of God.

Argument 1.  Let’s take some time to walk through some of their arguments and give some kick back to them.  They typically emphasize the many places in the Scripture where 3 ½ years are emphasized in relation to end times matters.  Here are a couple of passages that give us such details. 

Look at Revelation 11:3. Here, John is told of two witnesses that will prophesy for 1,260 days and then be killed in the city of Jerusalem (vs. 8).  1,260 days is basically 3 ½ years, and represents the first segment connected to The Tribulation.  These witnesses are killed by the beast that ascends out of the bottomless pit (a prison for spirit beings).  We are told that no one can touch the two witnesses until they finish their witness to the world, and then the beast will have the power to kill them.  Now, let’s go to Revelation 13 to get some more information regarding this beast character.

In verses 4-5, we see that the beast is given authority to continue for 42 months.  Interestingly, this just another way of referring to 3 ½ years.  From Revelation 19, we know that the beast will be captured and thrown into the Lake of Fire at the Second Coming of Jesus.  Thus, a rough timeline of The Tribulation would be: 3 ½ years for the ministry of the two witnesses, and 3 ½ years for the authority of the beast.

Let’s dig a little deeper on these references to 3 ½ years.  Daniel 9:24-27 involves a prophecy wherein 70 groupings of seven years are determined for God’s prophetic dealings with Israel (totaling 490 years).  These groupings of seven years are broken up into 3 groups: 49 years (7 sevens), 434 years (62 sevens, and the last is 7 years (1 seven).  It is this last seven that we want to focus upon because of what it says about it in verse 27.  We are told that the previous period of 62 sevens would end with the death of Messiah.  “Messiah shall be cut off, but not for Himself; and the people of the prince who is to come shall destroy the city and the sanctuary.”  So, after the death of Jesus there was only a period of seven years left for God to complete all prophecy with Israel.  We are told in verse 27 that “the prince who is to come” will strengthen and confirm a covenant with Israel for 7 years.  In the middle of the seven-year period, he will stop the sacrifices and bring in the abomination of desolation, which involves worship of a false god in the temple.  Again, a clear reference is made to a turning point at the 3 ½ year point.  This also synchronizes with Revelation 13 and the beast who has a mouth speaking blasphemies.

We are also told in Revelation 11:2 that Jerusalem will be trampled for 42 months (3 ½ years)-I would assume that this is in the second half under the beast’s authority.  Likewise, Revelation 12 speaks of the Jewish remnant fleeing into the wilderness, being protected from Satan, and being nourished for 1,260 days (again 3 ½ years).  It also describes this period as “a time (1), times (2), and half a time (½).”  This too would equal 3 ½ years.

Clearly, the midpoint of The Tribulation is an important part of the end times.  Yet, do these passages connect this midpoint to the rapture of the Church in any way?  My short answer is that most of the passages make no connection to the rapture of the Church, and the few, where a case is made, are very stretched connections.

Argument 2.  Typically, Revelation 11 and the two witnesses become a key argument.  They are killed by the beast, left to rot on the streets of Jerusalem, and then resurrected and raptured by God after 3 ½ days (Rev. 11:5-12).   These two witnesses are very reminiscent of Moses and Elijah because of what they do.  They shut the heavens so that it doesn’t rain, they turn the waters into blood, and they cause plagues.  Here is the question.  Are they actually two individuals or are they a symbol of the Church?  As you read through the passage, you can see where they could be a symbol in a few places.  However, the details are so clear and specific that it becomes increasingly harder to make it fit with a symbol.  What is symbol and what is not?  How does one make that distinction?  Are all these things symbols: the two witnesses, their death, the streets of Jerusalem, standing on their feet, their rapture, the voice, etc.  It seems a stretch to take all of this symbolic and it seems a stretch to only take the two witnesses as a symbol.  There is nothing textually connecting this resurrection of two individuals to the Church as a whole.  Will all believers on the earth lay on the streets of Jerusalem dead for 3 ½ days?  It seems not likely, especially since the passage gives no implication to this in any overt way.  It seems that these two witnesses represent the grace of God to those who are about to be tempted to take the mark of the beast and pledge allegiance to him and his system.  At this point in our history, modern man will demonstrate that it is one in spirit with the first century world, which crucified the Lord of glory.

This is the only passage that has a direct connection to a resurrection of any kind at the middle of The Tribulation, but yet falls short of a resurrection of all the Church.

Argument 3. The next argument uses 1 Thessalonians 5:9 to argue that “God did not appoint us to wrath, but to obtain salvation through our Lord Jesus Christ.”  To them, this means that God will rapture his Church before he pours out his wrath.  However, Midtribulationists view only the 2^nd half of The Tribulation as the wrath of God.  Is this a legitimate claim?  Are only the bowl judgments in the 2^nd half of The Tribulation connected to God’s wrath?  The short answer is no.

If you look at Revelation 6:15-17, we have the sixth seal broken and the people of the earth are recognizing that the wrath of God has come, not “is coming.”  By their own testimony they are looking at what is happening and saying, “Oh, No, the Bible was right!”  We can also recognize that there may be some “wrath of man” in the seal judgments (note that the first seal releases a conqueror on the earth, the second releases war etc.).  However, they are all being initiated by Jesus opening each seal.  The implication is clear and obvious.  He is removing the restraints to taking up his rightful authority over the earth.  This document proves his right and is being opened in order to do so.  These seal judgments and the Trumpet judgments later are all seen as the wrath of God.

Along with this, it is very common throughout the Old Testament to speak of events that are “the wrath of man,” and yet explain that they are primarily the wrath of God.  A case in point is the destruction of Jerusalem and the exile of the people of Israel.  No angels were involved in its destruction and their deportation.  However, the prophets testified that the wrath of God had come upon Israel, even though Nebuchadnezzar was his instrument.  Thus, it is a false distinction to emphasize the wrath of God against the wrath of God.

Argument 4.  It is also common to take the trumpet of 1 Corinthians 15:52 and connect it to the seventh trumpet of the book of Revelation.  Here is 1 Corinthians 15:51-52. “⁵¹ Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed— ⁵² in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed.” (NKJV).  Definitely, Paul connects the rapture/resurrection with the sounding of “the last trumpet.”  We can also note that the seventh trumpet is the last of the trumpets in the book of Revelation and happens right after the killing of the two witnesses, aka midpoint of the tribulation.

So, is there anything in the description of the seventh trumpet in Revelation 11:17-18 that would lead us to believe that the rapture occurs here?  I don’t believe so.  The trumpet blast is followed by a declaration that the kingdoms of this world now belong to the Lord Jesus, and that he is going to rule forever.  It is then that the 24 elders who surround the throne of God in the heavens make several statements.  They do mention that the time has come that the dead should be judged, which by extension would involve resurrection.  Also, the reward of the saints is mentioned, which also would involve resurrection.  However, this passage has the sense of declaring that these things are on the horizon (have come).  The world has been waiting so long and now the time has come for these things to be accomplished, not that they have already been accomplished.  In fact, if all these things are done at this point, then the whole bowl judgments seem out of place.  Christ doesn’t come down to reign for another 3 ½ years.  How can he have already reigned, and judged the dead, and rewarded the saints?  There is no clear statement that a resurrection of the saints happens at the 7^th trumpet of Revelation.

Furthermore, It seems a stretch to think that Paul, who wrote 1 Corinthians 30 years earlier to John’s Revelation, had in mind the same thing John does.  John is revealing a vision that he has had.  Most of Revelation is stuff that has no New Testament connection.  It is a fresh revelation from God that is clearly giving information that the apostles did not have before this.  Yes, the Holy Spirit could have directed Paul to put down a phrase that he had no clue why he should include it, but this seems to run counter to what Paul is saying.  He has a clear reference in mind when he mentions the last trumpet.  On the other hand, the book of Revelation never calls the seventh trumpet, “the last trumpet.”  Yes, it is logically the last of those seven, but nowhere is it called the last trumpet.  Such, a connection is extremely tenuous, at best.

Let me reiterate that I appreciate that these views attempt to take Bible prophecy literally.  I believe that it is the approach that God would have us use.  Yet, people who hold one of the three Premillennial views of the rapture have not been very kind to each other historically.  In truth, they are often quite nasty, employ ad hominin attacks, and demonstrate extreme arrogance.  This is sad because our lord literally tells us not to do such things.  Even if you believe that a fellow Christian is wrong in their interpretation, you are still required to love them.  On top of this, no view of the rapture involves heresy that will endanger anyone’s salvation.  This is simply an over the top line of reasoning.  Our salvation is not based upon our view of the rapture.

May God help us to endeavor to be a people that will trust God regardless of what we are required to endure because there are people every day who are not in The Tribulation, and yet, they wonder if they can endure the things that they are facing right now.  They need strong Christians who can come alongside of them and encourage them with the truth of God.  Yes, God allows us to go through difficult things, but he also has a good plan for us.  He is not allowing us to suffer needlessly.  Instead, our lives are a witness to the world around us, and a witness against the fallen heavenly powers.  “We choose Jesus!  We choose to follow Him, and not the false pretenders who come to replace him!”

Midtribulationism audio

Views of the End Times: Posttribulationism

Various Passages.  This sermon was preached by Pastor Marty Bonner on September 22, 2019.

Over the last three weeks, we have asked three questions and filtered out three different views that say, “No,” to them. They are:

1. Full Preterism, which denies that Jesus will come back literally and physically to the earth.
2. Amillennialism, which denies that Jesus will physically reign upon this earth for 1,000 years.
3. Postmillennialism, which believes in a millennium in which Christ only rules spiritually.

All of these views generally interpret prophecy as allegorical or symbolic.  The next three views interpret prophecy literally, which I explained last week is better when properly understood. 

All three of these literal views have the same view of the millennium, which is called Premillennialism.  Premillennialism believes that Jesus will physically come back to the earth and set up a 1,000-year reign of peace upon this earth called the millennium.  It is “pre-“ in the sense that it sees Christ’s return happening before the millennium.

Premillennialists do not agree about everything with each other.  However, I believe that they are all trying their best to literally understand what Scripture teaches.  Though we should not be mean-spirited towards any people, I find that differences in views of end-times prophecies can bring out the worst in some.  There is no room for Christians to treat each other unkindly or ungraciously, neither is their room to ridicule these interpretations.

Now, let’s look at the scheme of events that comes from a literal interpretation of end-times prophecy called, Premillennialism.

This view sees the Church continuing to spread the Gospel to the ends of the earth during varying times of difficulty and tribulations.  However, at the end of this age, a Great Tribulation will come upon the whole earth that lasts 7 years (some only use this term for the final 3.5 years).  This comes about because God stops restraining Satan’s ultimate plan of deception for mankind.  A global empire is raised up that persecutes those who do not take a mark of allegiance to the leader who is called The Beast, The Man of Sin, Antichrist, and The Lawless One (among others).  This is a time of the wrath of Satan, the wrath of man, and yet also the wrath of God.  It culminates with Christ’s Second Coming where he puts down The Beast and the kings of the earth with their armies, and imprisons Satan in the Bottomless Pit.  Some mortals who survive the Great Tribulation are allowed to enter into the millennial kingdom of Jesus who reigns over the entire earth with his glorified, immortal saints (these have been resurrected at some point).  At the end of this 1,000 years, Satan is released and he stirs up a rebellion against Christ.  Fire comes down out of the heavens and destroys them, at which point, the heavens and the earth flee away.  All of the dead who are left in the grave are resurrected and the Final Judgment is meted out.  The wicked go into the Lake of Fire along with Satan, and the righteous (there would be no mortals left at this point) enter into the Final State in the New Heavens and a New earth that God creates. 

All Premillennialists would agree with this rough chronology of events.  However, there is a bone of contention within this group and it has to do with the concept of the rapture.

Before we get into the different views regarding the rapture, let me deal with the legitimacy of this term.  Some people scoff at the term rapture, but it really is a biblical concept.  The debate is not actually about the term, but rather about what it means and when it happens.  1 Thessalonians 4:17 states, “Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air.  And thus we shall always be with the Lord.” (NKJV).  The term “rapture” is an English form of the Latin word used to translate this concept of being caught up.  Paul’s point is that those who are still alive at the Resurrection of the Righteous will be transformed and caught up, raptured, to Jesus in the air.  We do not stand on the ground waiting for him to come down to us.  The argument that says that the rapture is not in the Bible is being overly simplistic.  It is clearly there.  The question is this.

Is the rapture an event that is separate from the Second Coming and the Resurrection?

Today’s view is called Posttribulation Premillennialism.  It rejects the idea that the rapture is an event that is separate from the Second Coming.  The Church is destined to go through the Great Tribulation and suffer at the hands of Antichrist.  Some Christians will be martyred as a witness to Christ, but some will be protected through it.  At the Second Coming, all believers are resurrected (glorified with immortal bodies), caught up to Jesus, and accompany him as he destroys the beast empire and sets up his earthly reign.

Those who disagree should refrain from mocking the idea that they are taken up only to come back down again like a yo-yo.  Some call it ludicrous and illogical.  I find this unnecessarily unkind.  If Christ wanted to pull all believers to him in the air and then let them participate in his arrival and destruction of the armies of the earth, then that is his business.  Who are we to laugh at the concept and call it ludicrous?  Nobody, that's who.  The focus should be on what does Scripture teach, period.

Now, let’s look at some arguments that are typically used to support this view, and we will give some kick back against them at the same time.

The first argument is that the Bible promises that Christians will go through tribulation.  Generally, it is argued that the other rapture views among Premillennialists are trying to avoid the tribulation by positing a rapture event that happens before (Pre-Trib view) or in the middle of the tribulation (Mid-Trib view).  This is an unfair aspersion on these views and is not an actual argument.  So, what about the Bible promising tribulation?  Christians have always suffered tribulation throughout all of history, regardless of their end-time views, and even in our day, people are being martyred for their faith in Jesus.  The question is not about escaping tribulation in general, but rather, it is about a particular tribulation (The Great Tribulation).  Is there any biblical reason to believe God has destined the Church to go through The Great Tribulation?

First, let’s establish that the passages, which promise believers tribulation, are speaking in general terms.  In John 16:33, Jesus tells his disciples, “These things I have spoken to you, that in Me you may have peace.  In the world you will have tribulation; but be of good cheer, I have overcome the world.” (NKJV).  Clearly, Jesus is describing the whole period of time from his Ascension to his Second Coming.  In general, this world is difficult on believers and is a source of tribulation and sorrow.  The degree of this depends upon where and when you are born, and where you live your life.  All Premillennial views of the rapture believe this.  This life is tough, but Christ is able to fill our hearts with a peace that passes all understanding in the middle of it.

Now, let’s look at a passage that is speaking specifically of The Great Tribulation, Matthew 24.  In this chapter, Jesus gives a basic outline of the age between his Ascension and his Second Coming.  There are two clear periods of which the first is The Beginning of Sorrows (verse 8).  During this period, the Church takes the Gospel to the ends of the earth.  The next period is called The End (verse 14).  Verse 21 then describes The Great Tribulation as a time that has never been before and will never be again.  It is the specific tribulation that encompasses the whole earth and is put to an end by the Second Coming of Christ.  Yes, believers will endure tribulation and persecution in this world, but the question is what does the Bible say about the Church going through this particular tribulation?  Some think that Scripture says they will and some think that it says they won’t.  This first point confuses the general for the specific and does not exhibit proof on this issue, other than to establish that God would not necessarily be predisposed against it.

The second argument is that the Bible promises that Christians will be protected through The Great Tribulation, other than those called to be martyrs.  Revelation 3:10-11 is often used as a verse to support this.  “Because you have kept My command to persevere, I also will keep you from the hour of trial which shall come upon the whole world, to test those who dwell on the earth.  Behold, I am coming quickly!”  Let me say up front that I believe it is valid to see this as speaking of The Great Tribulation.  It is an hour of trial that comes upon the whole world and Jesus connects it to his coming.  The Post-Trib view would see Israel in the land of Goshen, Egypt, during the ten plagues, as an example of God protecting believers while he pours out judgment.  One problem with this verse is that the word “from” in verse 10 is actually a Greek preposition that has the sense “out of.”  It does not fit well with a scenario of protecting people through something.  Jesus will literally keep them out of the hour of trial, not through it.  The things described in Revelation seem to be evidence against this.  There are great earthquakes leveling mountains and islands.  Wormwood is an asteroid-like object that strikes the earth, ruining a third of the earth’s water, and killing many.  This does not seem to be God’s general plan for the Church, but rather his plan for some pockets of believers who have come to faith during the Tribulation.  This argument really could go either way and is not conclusive for the Post-Trib view.

The third argument is that the Bible mentions “saints” during the Tribulation, which proves the Church goes through it.  The contention is clearly true, and here is an example from Revelation 13:7.  “It was granted to him [The Beast] to make war with the saints and to overcome them.  And authority was given him over every tribe, tongue, and nation.”  (NKJV).  This passage clearly pictures The Beast receiving authority to attack the saints and to overcome them.  The word “overcome” can be used spiritually and physically.  Most likely some saints are overcome spiritually and join his ranks by taking the mark, but others will refuse and be overcome physically by being put to death.  Even if we do not presuppose a Pre-Trib rapture, which would convince some that they were wrong not to follow Christ, the activity of Antichrist and the events of the Tribulation could convince some that he is evil, up to no good, and the Bible was right all along.  Anyone who puts their faith in God’s word and follows it is considered a “saint” in the Bible.  Abraham was a “saint,” but we would not say that he was a part of the Church of Christ.  This verse does not require the Church as a whole going through the Tribulation.  It only requires that there be some believers on the earth.  Notice that the Tribulation has evangelism going on.  The two witnesses of Revelation 11 will no doubt have some people who believe them.  Perhaps, this explains the 144,000 Israeli evangelists of Revelation 7.

On a side note, it has been pointed out that the words “church” and “churches” are used 19 times in Revelation chapters 1 to 3.    It is then absent through all the descriptions of the Tribulation.  It isn’t clearly referenced again until chapter 19 as the wife of the Lamb.  This seems to be an odd, yet purposeful, avoidance of a word that was used abundantly in the first three chapters.  All in all, I do not see this argument as a slam dunk.  It is a worthy point, and yet, the other views have very clear and good understandings of how these “saints” end up in the Tribulation.

The fourth argument is that Revelation 20:4-5 clearly depicts the First Resurrection as taking place after the Second Coming of Christ and before the millennium.  It is true that the First Resurrection is mentioned after the Second Coming is described.  However, it also only mentions believers who were beheaded in The Great Tribulation.  This does not seem to be a verse that is limiting who was resurrected.  Otherwise, it would be excluding all Christians before this including the apostles.  Rather, it is an encouragement to those who face such grisly deaths in the Tribulation that they will not somehow be excluded from the Millennium. 

Revelation 20 describes two resurrections.  The First Resurrection is before the Millennium and involves righteous individuals.  The second is not necessarily called The Second Resurrection, but the implication is clear.  This resurrection involves “the rest of the dead.”  This would be mainly unrighteous people, if not completely.  Jesus and the apostles also point to two resurrections while using different terminology.  In Luke 14:14, Jesus refers to a Resurrection of the Righteous.  In Acts 24:15, Paul refers to the Resurrection of the Righteous and the Resurrection of the Unrighteous.  This seems to be an allusion back to Daniel 12:2-3, where he describes “many who sleep in the dust of the earth shall awake, some to everlasting life, some to shame and everlasting contempt.”  Thus, the First Resurrection synchronizes with what is called the Resurrection of the Righteous.

Is the Resurrection of the Righteous a single event that only happens at the Second Coming?  This question may seem odd at first, but let me demonstrate a valid and important point.  In 1 Corinthians 15:20-23, Jesus is called the Firstfruits of those who have “fallen asleep,” i.e. believers who have died. This employs a harvest analogy to the Resurrection, which goes well with the Church Age because it is described as a harvest. He then points out that just as those who are in Adam die, so all those who are in Christ will be made alive.  Verse 23 then states, “but each one in his own order: Christ the Firstfruits, afterward those who are Christ’s at his coming.”  Yes, someone will say that it is clear here that the resurrection happens at Christ’s coming, but don’t jump so quick.  Each one will be resurrected in his own order.  This refers at least to the fact that the Resurrection of the Righteous (First Resurrection) has technically started with Jesus and will include a Resurrection at his Second Coming.  Yet, there are other resurrections of the righteous mentioned in Scripture that clearly happen before the Second Coming.  Here is a list:

1. Matthew 27:52, Refers to saints who were resurrected on the day of the death of Jesus.  They went into Jerusalem and appeared (witnessed) to many.
2. 1 Corinthians 15:20, Jesus is resurrected on the third day.  He along with group number 1 are most likely all The Firstfruits.
3. Revelation 11:11-12, Refers to the two witnesses who appear to be slain around the mid-point of The Great Tribulation.  They are resurrected and ascend in full view of the people of the earth.
4. Revelation 20, a reference to at least those who were killed for Christ in the Tribulation.

Clearly, all four of these events belong to the Resurrection of the Righteous.  It seems that this phrase describes a kind of resurrection, rather than a singular event.  With this in mind, it would not be entirely unthinkable that there could be a fifth event that happens before or in the middle of the tribulation.  Some may object to the description of the Resurrection of the Righteous as a kind of event rather than a singular event, but the biblical data are still legitimate and brings into question the assumption of a singular event.

The fifth argument is that Matthew 24:38-41 clearly shows that the rapture happens at the Second Coming.  I do believe that the passage is clearly speaking of an event at the Second Coming of Christ at the end of the Tribulation.  However, this passage is not actually talking about the rapture/resurrection.  Yes, it does appear that way at first.  Yet, there is a parallel passage to this in Luke 17:34-37.  Luke gives us the further detail that, after Jesus says, “one will be taken and the other left,” the disciples say, “Where, Lord?”   They want to know the destination of those who are being taken.  Jesus gives this response.  “Wherever the body is, there the eagles will be gathered together.” (NKJV).  This answer seems extremely strange if the people taken are the righteous who are meeting him in the air.  Only the destination of the wicked would be described as a place that is likened to a dead body being fed on by vultures.  If you have never seen this before then give it a moment to sink in.  This describes a kind of rapture of the wicked at the end of the age.  Is there any other evidence that supports this?

In Matthew 13:40-43, Jesus warns against trying to remove the tares (people in the Church who may look good but are not) because it would damage some who are legitimately Christ’s.  He states that at the end of the age he would send out his angels and they would gather out of his kingdom “all things that offend, and those who practice lawlessness.”  They are then cast into the “furnace of fire,” a clear reference to the Lake of Fire.  This is about the cleansing of the earth of the wicked before the Millennium starts.

Another example of this is found in the same chapter, Matthew 13:47-50, and is called the Parable of the Dragnet.  Jesus compares the Church age to a dragnet.  The Church of Christ will draw all manner of people into it.  However, at the end of the age, “The angels will come forth, separate the wicked from among the just, and cast them into the furnace of fire.” (NKJV). 

Matthew 24:38-41 is not a good passage to prove that the rapture/resurrection of the righteous only happens at the Second Coming.

The sixth and final argument is that other views of the rapture only began in the 1800’s and therefore are not trustworthy.  To this point, I would say that views of end-times prophecy have all developed into far more sophisticated systems than the early church ever had.  It is clear that the major view of the early Church was that Jesus could come at any time.  This idea is usually called imminence.  The believers expected an imminent return of Christ.  The Post-Trib view does not fit this idea very well.  A person would be able to determine from the rise of the Antichrist and the death of the two witnesses that Christ would return in 3.5 years.  Similarly, we would then know today that Jesus cannot come back right now and that his Second Coming clearly is not imminent.  This puts us in the place of claiming that the apostles were wrong (which means Jesus and the Holy Spirit were wrong etc.).

Our main concern is to understand what Scripture teaches, not when a particular belief emerged.  Baptismal regeneration was a common belief among early Christians, but it is not a biblical concept.  Once the Church reached the 300’s and found itself embraced by the Roman Empire, views of eschatology changed quite drastically.  So, the antiquity of a view is relevant, but not necessarily proof.

Just as those, who loved God and studied prophecy before the first coming, tried their best to understand how they all fit together, so we do today.  There are many prophecies, and what works to explain one passage becomes difficult to reconcile with all the others.  We must be extremely humble about our particular views of the end times.  Definitely, the main point is that God has everything under control and believers should trust him and give the good witness regardless what we face.  Let’s be that kind of people, a people who are watching and ready for the coming of Jesus, a people who trust him in the face of persecution, tribulation, sorrow, and even death.  May we “prepare the way of the Lord and make his paths straight” in our lives today.

Posttribulationism audio

Views of the End Times: Postmillennialism

Various Passages.  This sermon was preached by Pastor Marty Bonner on September 15, 2019.

Over the last two weeks we have asked questions that have filtered out two different views on the end times.

1. Full Preterism denies that Jesus will come back literally and physically to the earth.
2. Amillennialism denies that Jesus will reign physically on this earth for 1,000 years of peace after his Second Coming.

Today, we will ask another question and will focus on a view that is called Postmillennialism.

Does Jesus come back before the Millennium?

Of those who believe that there is a real Millennium upon this earth, there are two broad views with many variations within them.  Premillennialism says that Jesus returns before the Millennium.  After his Second Coming, he sets up a kingdom and rules over this earth for 1,000 years.  Postmillennialism says that Jesus comes after the Millennium and then leads us into the New Heavens and the New Earth.  At this point, the view may sound a lot like Amillennialism, but the differences will soon make sense. 

So, what exactly does Postmillennialism teach?  First, they teach that the Church will have a powerful witness that eventually converts most of the world to Christ.  The nations of the world will operate based upon the Bible and God’s truth.  This will create at least a thousand years of peace on this earth in which Christ rules spiritually from heaven over all the earth through the Church.  Thus, they believe in a literal millennium, but not with Jesus ruling over it physically on the earth.

The view is similar to Amillennialism, but they differ on their perspective of the nations of the world.  Postmillennialism has a very positive view that things will increasingly become better and better.  Some believe there will be an event or drastic change in which the nations of the world embrace Christ’s rule, whereas others see a gradual change.

They teach that the Church has a cultural mandate to disciples the nations in all its spheres of influence:  Religion, Family, Education, Government, Media, Arts & Entertainment, and Business.  Thus, they seek to take dominion over these areas and reconstruct them to be operating from the mind of Christ.

When Jesus returns, he is basically congratulating the earth for a job well done.  Here is an image to picture this view.

They do not emphasize that the Millennium must be 1,000 years.  In fact, they typically state that it may be longer.  The key is to recognize that they expect the world to become better and better until we enter a long period of peace one earth.  This view was popular before the two World Wars of the 1900’s.  However, it is seeing a resurgence of followers lately.  They often teach that Christ won’t come back until Christians get their act together and convert the world.  They work to Christianize society on every level.

Postmillennialism employs the same allegorical or symbolic approach to prophecy that the previous views did.  So, let’s deal with this first.

I believe that it is better to approach prophecy with a literal, or historical-grammatical, method than to use an allegorical method as your primary method.  Why do I believe this?  Here are some reasons.

First, it is the normal approach to communication.  It is clear from Scripture that God is trying to communicate to and through a particular culture.  When he states, “Come, let us reason together…though your sins be like scarlet, they shall be white as snow…,”it is clear that he is trying to get Israel and other readers to understand God’s heart and plan.  The literal interpretive method allows us to determine what God was saying to that culture at that time, and thereby what it may mean for us today.

Second, the literal approach allows us to deal with symbols, metaphors, and allegories when they are indicated in the text.  The literal approach pays attention to clues in the text and the context to recognize and decode such symbolic language.  Basically, it takes the passage literally until there are indications of symbolism in the text.  Even these symbols are intended to give a particular and literal meaning.  They are not given in a vague way so that brilliant scholars, who need to turn in a dissertation in order to receive honors, can exhaust the manifold ways that their imagination can interpret them.  Symbols are not meant to confuse, but rather to give texture to literal truths.  Let’s look at a couple of examples.

In Exodus 19:4 it states, “You have seen what I did to the Egyptians, and how I bore you on eagle’s wings and brought you to Myself.” (NKJV).  In this verse, God is speaking to Moses on Mt. Sinai with all of Israel camped out below.  Does this literally mean God sent gargantuan eagles to pick up each of the Israelites in Egypt and fly them to Mt. Sinai where He was, like a Tolkien fiction novel?  Of course, it doesn’t.  The reader knows this is not literally true because the book has already told us quite literally how God helped Israel to make it from Egypt to Mt. Sinai, and there were no eagles involved.  The literal method recognizes that a metaphor is being employed and determines how the symbol matches up with the literal things that happened in their escape from Egypt.  It would interpret this to symbolize God’s help from above, lifting Israel up out of the reach of Pharaoh and bringing them next to God’s presence at the mountain.  God literally helped them, but it is likened to eagles lifting us up to God.

Another example is Psalm 42:9. “I will say to God my Rock, ‘Why have You forgotten me?  Why do I go mourning because of the oppression of the enemy?’”  (NKJV).  We know immediately that the Psalmist is not looking at a rock in his hands and calling it his God.  It is our literal understanding of the countless passages, that explain what is meant by “God,” that informs us that a metaphor is involved.  Thus, the literal method recognizes the metaphor and asks how it correlates with the literal reality of God.  We would basically recognize that a rock represents a solid foundation that will hold up what is built on it, and it is also a protective place that thwarts our enemies, like Samson in the Rock of Etam (Judges 15).

Of course, there are countless other examples in the Bible where wisdom is personified as a woman, the Devil is depicted as a dragon with 7 heads and ten horns, and Jesus is called a door and a gate.  All of these are symbols that can be connected with clear literal truths because of the context of Scripture.  As you can see, the literal method recognizes when the allegorical or symbolic approach to a part of Scripture is valid.

A third reason the literal method is better than an allegorical approach to prophecy is because the Bible itself uses this method.  Though there are a multitude of examples, Matthew 8:16-17 speaks of Jesus healing the people of Israel and casting out demons.  Matthew sees this as a fulfillment of Isaiah 53.  If we are interpreting this passage rightly, we will come to see that God’s Suffering Servant would take our infirmities and our sicknesses.  This is a literal interpretation.  The same is true of Isaiah 7 where it talks about a virgin giving birth to a son and naming him Immanuel.  Sure, the prophecy has an immediate relevance to Isaiah’s days, but the disciples say (and most likely were taught by Jesus) that when it is rightly understood it points to Christ, who was literally born of a woman who had never been with a man before.

How about Jesus himself?  In Matthew 22:29-33, the Sadducees are trying to trip Jesus up regarding the resurrection.  They do not believe in the resurrection because they are too sophisticated to believe such a thing.  They posit to Jesus a scenario where a woman has been legally married to seven different men.  Who is her husband in the resurrection?  They are trying a “reduction to absurdity” argument against the resurrection.  Notice that Jesus tells them where their problem is.  They don’t know, or understand, the Scriptures, nor do they understand the power of God.  If they understood the power of God then they wouldn’t have a problem with the idea of a physical resurrection.  When I know that God can do anything, I will be careful in trying to place limits on what He may or may not do.  God can resurrect the dead if he wants to.  He is God and is able to do that, period.

As for understanding the Scriptures, Jesus quotes a familiar line from Scripture, “I am the God of Abraham, the God of Isaac, and the God of Jacob.”  Jesus uses an extremely literal interpretation of this verse.  God is speaking to Moses long after the deaths of each of these men.  However, God doesn’t use the past tense, “I was the God…”  Instead God states the present tense, “I am [presently] the God of…”  He challenges them with this statement.  God is not the God of the dead, but of the living.  No Israelite in his right mind would think to call God the God of the dead.  That would be tantamount to calling him Hades or Pluto, the god of the underworld.  In some sense (spiritually) Abraham, Isaac, and Jacob were still alive.  God was even then, even now, still their God.  And, if they are still alive spiritually, and if God has the power to make bodies and put spirits in them, then what is the problem with the resurrection.  This is not a sermon on the resurrection, but it is clear that Jesus himself uses a literal approach to interpreting Scripture.

Lastly, we could list countless places where the promises regarding the Messiah that would save Israel were literally fulfilled in Jesus.  Why wouldn’t the promises that point to his Second Coming also be taken literally?

The fourth reason that the literal method is better than the allegorical approach is because it allows the text to tell us what God says, instead of putting our ideas and sensibilities in the driver’s seat of interpretation.  If we primarily use the allegorical method then we have little restraint or guardrails in our interpretation.  However, if we use the literal, historical-grammatical, approach, the Bible can speak for itself.  When we run into metaphors, we connect them with the literal meaning to which they point.  I would rather listen to what God has to say then be enamored with the countless, imaginative interpretations of those who treat prophecy as an allegorical communication.  Even then, they tend to accept as literal the things that they want to accept as literal and treat as allegorical the things they want to treat allegorical.

What other problems are found with Postmillennialism?  Their rosy picture of the future of humanity sounds nice, but is society really getting better and headed towards Utopia?  Yes, as technology increases and our knowledge increases, there are some things that are better today.  However, few people have a real sense that humanity is actually getting better.  For every advance in technology, we are faced with a tension that exists between what we will do with it.  It presents an increased power for good, and yet also an increased power for evil. 

The Utopian Vision exists everywhere in our world.  Communism promises a worker’s paradise, but oppresses those same workers.  Capitalism promises to lift the world out of poverty and yet leaves many behind in despair.  All the different religions of the world promise peace to those who follow their principles and yet the places where their world view rules are not the picture of Utopia.  Even the Church demonstrates the tendency to be corrupt as its institutions grow larger, more prosperous, and more powerful.  So, what would happen if the Church controlled the whole earth without Jesus physically here?  I shudder to think of it.  Do we not remember the lessons of Europe and the struggle for freedom of conscience and association?  No, the Church was not intended to rule over the earth in these fleshly bodies.  Flesh and blood cannot inherit the Kingdom of God, only glorified believers who have been made fit for such duties can do so.  Only Jesus can properly bring peace to this earth and until he shows up, I see no other hope.

Another problem with the Postmillennial view is that it doesn’t deal with passages that warn of apostasy in the end times.  The word apostasy means to walk away from the faith and to stop believing in Jesus for salvation.  In 2 Thessalonians 2:3-4 we are told that the Second Coming of Christ will not occur until “the falling away” happens and the “Man of Sin” is revealed (who is also called “the Lawless One whom the Lord will consume with the breath of His mouth and destroy with the brightness of His coming” in verse 8).  Some versions translate it as the rebellion and others as the apostasy.  The noun has the definite article, which means that Paul has a particular apostasy in mind and it goes along with The Man of Sin, The Lawless One, aka The Antichrist being revealed.  It is The Apostasy of the end times.

In 1 Timothy 4:1-2, Paul writes tells the young pastor that the Spirit expressly warns of people departing from the faith in the latter times, or end times.  Notice that they are going towards the teaching of demons.  Also, in his second letter to Timothy, Paul states in 2 Timothy 3:1-5 that the last days will be very perilous.  His description of the people of the last days sounds suspiciously close to a description of our generation.  In the next chapter, 2 Timothy 4:3-4, Paul says that they will not endure sound teaching, but heap up teachers that itch their ears, i.e. tell them what they want to hear.  As we approach the end times, people will not draw nearer to Christ, but farther away.  Notice that it doesn’t say that they will quit calling themselves Christians.  Rather, they amass teachers who tell them that they are okay as they follow the doctrines of demons mentioned earlier.

I believe this view especially contradicts our Lord’s words in Matthew 24.   Up to verse 14, Jesus is describing a period called “The Beginning of Sorrows.”  This period is always referred to as not being the end, but rather leading up to the end.  This period is completed in verse 14 when the Gospel is preached in all the world, that is when the end begins.  During the period before the end times, Jesus states that the love of many will grow cold and lawlessness will abound.  This seems to speak of the overall tenor of the earth coming to the end of the time of sorrows.  It also states that the true believer will need endurance to be saved.  Are the end times that lead up to the Second Coming any different?

If you skip down to verses 37-39, you can see that the answer is “Nope!”  It looks about the same.  People are carrying on with life as if the warnings of God are irrelevant, and God’s people are removed.  At his Second Coming, Christ is not coming back to a world that has been Christianized by the Church, or if it has, it is not a form that reflects Christ, but rather Antichrist.  His Coming is compared to The Great Flood, which was good for the few who were righteous and horrible for the many who were not.

My points are not intended to make us depressed about living for Jesus and reaching the lost.  There are people getting saved every day, and we can have the joy of participating in it, if we will be faithful to plant seeds of the Gospel, water them, and help to harvest those who respond.  Yet, we delude ourselves if we think that the Church in its current condition can fix the world by taking over the governance of the earth.  Such dominionism and reconstructionist ideas will only cause the world to hate the Church even more, and lead to corruption in those places where there is success. 

Prophecy is clear.  The kings of the earth are not destined to surrender their power to Jesus Christ, but rather to Antichrist.  At his Second Coming, they will double down on their bet and try to attack the Lord Himself as he comes from the heavens (see the end of Revelation 19).  This makes plain sense of the many passages, in both the Old and New Testaments, that declare judgment upon all the nations.

When we choose to allegorize Scripture that makes perfect, literal sense rather than listening to what God has to say, we lose a lot of the value that Christ is giving us in these truths.  This is not a matter of salvation.  A person who believes in Premillennialism or Amillennialism can be saved.  However, we set ourselves up for grand delusion when we try to do in the flesh what only Christ can do through the Spirit.

Jesus will come before the Millennium because it is he who will personally set up the Kingdom of God on this earth.  It is he who will rule, not through mortals in earthly bodies, but through glorified saints of God in heavenly bodies.  O, the world may enter a period where it thinks that it has fixed things, but the Bible tells us, “When they say, ‘Peace and safety!’ then sudden destruction comes upon them, as labor pains upon a pregnant woman.  And they shall not escape!” 1 Thessalonians 5:3 (NKJV)

Postmillennialism audio

View of the End Times: Amillennialism

Revelation 19:19-20:15, Various other passages.  This sermon was preached by Pastor Marty Bonner on September 8, 2019.

***** CORRECTION: In the audio, it is stated that Constantine the Great passed an edict of toleration in 325 AD.  This is in error and should be 313 AD. *****  

Last week, we looked at the question, “Is there a literal, physical return of Jesus in the future?”  The view that says, “No,” to this question is called Full Preterism, and believes that everything prophesied in Scripture has been fulfilled in the past, i.e. there is nothing left to be fulfilled.  Christians will eventually convert the whole world and bring humanity into Utopia.  Jesus only rules from heaven spiritually.

I made the case for why this is an unorthodox position, and, even more importantly, unbiblical.  Today, we will ask another question that will filter out another group.

Is the promised, earthly rule of Jesus Christ literally 1,000 years?

Of all the views that accept a literal, physical return of Christ to earth, amillennialism says, “No,” to this question.  Amillennialism is a word that is made up of four roots.  The “a” at the front is a negation of whatever comes after it.  The “mill” comes from the Latin for “1,000,” while the “ennial” is from the Latin for “years.”  Finally, “ism” refers to a belief or system of beliefs.  Thus, amillennialism literally refers to a “No-1,000-Year Belief.”  So, what do they believe?

Amillennialists believe that the promised earthly kingdom is a spiritual one that is occurring now, and is not actually 1,000 years in duration.  To them, the references to a thousand years is only symbolic of a long period of time.  They would also believe that Satan being bound up in the bottomless pit is a symbol of his being bound by God working through Christians.  He is not literally bound in a spiritual prison.  They also believe that Christians are to work for God’s kingdom despite the world around them rejecting Christ.  They are awaiting a physical return of Christ, but when he does return, he will resurrect everyone and give a final judgment.  Immediately, glorified believers enter with him into the Final State, which is the New Heavens and the New Earth.  This view is positive towards Christianity as God’s kingdom, but pessimistic towards the world’s ability to get better.  They do not expect a Utopia upon this earth politically.  Here is a visual representation of this view.

The main thing to understand about this view is that it sees only two periods to the Kingdom reign of Jesus.  They believe that all the Old Testament promises of a Davidic King, who saves Israel and rules over all the earth, are not to be understood literally, but rather spiritually or allegorically in the Church.  The first phase of this kingdom is a spiritual phase with the Church that is clearly not 1,000 years, since we are now at about 1,988 years from the ascension of Jesus.  To them, Jesus will never rule physically on this earth.  He will only do so in the second stage of his reign in the New Heavens and New earth.  

We can recognize that at least they expect a literal return of Jesus, a literal resurrection, and a literal new heavens and new earth.  This is more than we can say for the full preterists.

Those who are not amillennialists believe that, though we are in a spiritual kingdom now, there will be a reign of Christ upon this earth where he is physically present, before we go into the new heavens and new earth.  Thus, they see three phases to the kingdom of Christ.

Though this view is better than full preterism, it allegories or spiritualized some important promises of the Old and New Testaments that in no way require such an interpretation.  The kingdom of Messiah is prophesied all throughout the Old Testament and it involves a descendant of David bringing the exiles of Israel back to their land and ruling over the entire earth in righteousness and truth.  It is usually described as lasting forever, but in Revelation 20, we are given further insight.  Though Christ will reign forever, he will first rule on this earth for 1,000 years before transitioning his reign into the new heavens and earth.  Let’s look at that passage.

Revelation 19:19-20:15.  The reason I want to start at the end of chapter 19 is because the original did not have verses and chapter divisions.  Some people want to treat chapter 20 as if it is a hard break from the obvious Second Coming in chapter 19.  This is not the case.  In the Greek it is fairly clear that chapter 20 is merely a continuation of the narration that began in chapter 19.  

I will interpret this passage with a historical-grammatical method (sometimes called a literal method).  Amillennialists will typically call the literal view “ignorant” and act as if it can’t understand symbols and figures of speech.  This simply isn’t true.  The literal view accepts that symbols and figures of speech may be used, and yet also believes that it will be obvious in the text that it is happening.  Even then, the literal view believes that the symbols and figures of speech are always picturing literal truth and literal things.  We will see this in Revelation 20:2.  There the dragon is a symbol for the literal Devil or Satan, mainly because it directly interprets it for us.  Dr. Ron Rhodes of Reasoning from the Scriptures Ministries has a good saying regarding interpreting the Bible literally, or in its plain sense.  He says, “If the plain sense makes good sense then seek no other sense, lest you end up in nonsense.”

This passage clearly pictures Jesus coming back and capturing the Beast, who is a symbol for a world leader that is empowered by Satan, and his side kick the false prophet.  They are literally put in the Lake of Fire, even though the word fire is most likely more than what we would recognize exists on this earth and the lake is clearly not of this world.  We then go into chapter 20, which literally says, “And I saw an angel come down from heaven...”. It just continues the theme of characters who are dealt with at the Second Coming of Jesus.  So, we see Satan captured, bound with a great chain (which we can recognize is most likely a metaphor for something that binds angels), and put in the bottomless pit, which is a prison (vs. 7) for spiritual beings.  He is unable to deceive the nations for 1,000 years.  Meanwhile, the righteous who have been resurrected reign “with Christ.”  It is obvious from the passage that it doesn’t mean in the heavens.  Nothing is said about what that 1,000 years will look like.  It fast forwards to the end of the “millennium,” or thousand years, and Satan is released.    He goes out and, true to form, deceives a multitude as large as the “sands of the sea.”  They surround the city of the saints and fire comes out of heaven and devours them.  At this point the heavens and the earth that we are in now, will flee away from him who sits on the throne.  Everyone still in the grave is resurrected and a Final Judgment occurs.  Those who are not in the Book of Life are thrown into the Lake of Fire and the glorified saints enter with Christ into the New Heavens and the New Earth.  Talk about an amazing promise to those who are suffering for Christ today!

The allegorical approach, or the spiritualizing method, simply ignores what the passage says and treats everything as a metaphor for what is happening now.  Thus, different amillennialists may explain this passage somewhat differently, but they will all agree that it spiritually describes what is happening today.  They see the Great White Throne Judgment of verse 11 as the actual Second Coming of Christ.  To them, chapter 20 has just scoped out and given us a picture of the period from the cross to the Second Coming.  The problem I have with this is that they have no good reason for taking the Second Coming as literal and yet the binding of Satan as allegorical, or the Resurrection of the Righteous as literal, but the 1,000 years as symbolic.  It becomes a very subjective approach to declaring things allegorical that offend my sensibilities.  Here are some other passages that are contradicted by this view.

Luke 1:31-33.  Here the angel is telling Mary that she will have a son and shall call his name Jesus.  He will be great and will be given the throne of his father David.  Then he will reign over the house of Jacob forever, and his kingdom will never end.  Notice that this is not a hard to understand passage.  The throne of David is never equated anywhere else in Scripture with God’s throne.  If Jesus is given the throne of David, the most obvious understanding of this within the context is that he would be the King of Israel.  Remember that the current king wasn’t even from the tribe of Judah (Herod the Great).  Israel had lost control of the kingship and it was dominated or controlled by Rome’s Caesars.  Also, notice that Jesus will rule over the “the house of Jacob” forever.  Even if we were tempted to think that the throne was a spiritual throne, the house of Jacob seals the deal.  If it had said the house of Israel, a case could be made that Israel represented the Church.  However, the word Jacob is always used of Israel when they have fallen short of their calling.  To spiritualized this passage is to break all the rules of communication.  It clearly states he will be the King of Israel and rule over them.

Another passage is Luke 22:28-30.  Here Jesus is speaking to his closest disciples and tells them that they will sit at his table in his kingdom and sit on thrones judging the twelve tribes of Israel.  At first, we might think that Jesus is talking about a spiritual kingdom, but as you move through each phrase, you begin to have more and more trouble keeping a spiritual meaning.  There is no way realistically to spiritualized the “twelve tribes of Israel” with something equivalent within the Church.  These types of things are either given outlandish interpretations or allegorized to be irrelevant details that only point to a spiritual rule with Christ.  However, it is quite obvious that Jesus is promising them a position in a coming kingdom where they will have seats of power over the people of Israel and their tribes.

The last passage I will look at is Acts 1:6-7.  This is right before the ascension of Jesus into heaven, and the apostles ask Jesus if the kingdom will be restored to Israel at this point.  Jesus dismisses the question.  However, he does not do so by rebuking them for being “slow of understanding.”  He does not tell them in exasperation that they should know by now that it is a spiritual kingdom and it has already started.  He does not explain that the Church is taking Israel’s place in the promised kingdom.  He does none of these things that amillennialists do.  Instead, Jesus explains that it is not for them to know the seasons, or proper times for things to happen, that God the Father has kept under his own authority.  Their question is legitimate, but they are simply denied the answer.  The straight-forward understanding of this passage is that the apostles still believed that there would an earthly kingdom with the Messiah reigning over Israel and the whole earth.  Jesus basically tells them to focus instead on being a witness of him and his gospel throughout the whole earth.

No doubt, there are spiritual parallels between what is promised in the Old Testament regarding the Messiah’s Kingdom and what we are experiencing right now.  One would expect this because it is the same God who is doing both.  However, these parallels should only serve to give us confidence in God’s plan and promises, rather than displacing the literal message that has been communicated in his word.  

Thus, we see that a straight-forward reading of the Bible demonstrates that all the apostles expected and taught that there would be an actual, physical reign of Jesus on this earth.  Also, we see that at least the Apostle John was given the information that this reign would last 1,000 years before it was moved into the New Heavens and the New Earth.

The historical roots of this view

The last point that I will make has to do with the history of this view.  From the death of Jesus until the early 200’s (about 170 years), all the Church Fathers or Elders taught a literal millennium that was in the future.  They used a word that came from the Greek word “Kilo” called chiliasm.  Around the end of this period, some began to attack the belief in a 1,000 year reign because it grated against the sensibilities of those who had been trained in Greek philosophy.  They usually castigated the book of Revelation as not being legitimate because it has the passage that is most clear about this matter.  However, they were mostly unsuccessful at first.  Over the course of the 3rd century men like Origen of Alexandria and one of his later students, Eusebius of Caesarea, promoted an allegorical interpretive method of the Bible, which claimed to find the deeper and truer meaning of the texts.  Though this method of interpretation was very much in the minority, by the time you get into the period from 300 AD and 400 AD, several things happen that change this.

In 313 AD, Constantine the Great issues an edict accepting Christianity as a religion recognized by the empire, which gave it protections that other religions had enjoyed all along.  Near the end of the century, the emperor Theodosius, who was a staunch Christian, passes an edict lifting Christianity to the official religion of the empire and then also banning paganism.  This change from being persecuted by the empire of the world and then being completely accepted, had an affect upon the Church as a whole.  Going from the end of the 300’s into the 400’s, two bishops named Augustine and Jerome (the man who translated the version of the Bible called the Vulgate) wholly embraced the allegorical approach and promoted a rudimentary amillennial view.  

As long as Christianity was persecuted, the promise of a physical reign on this earth was held onto firmly by most Christians.  However, once Christianity became accepted by the empire and the future looked triumphant, Greek philosophical outlooks completely took over most leaders of Christianity.  We see a similar condition in our own country (USA) today.  Many in the Church have been inundated with a humanistic, materialistic, evolutionary philosophy that stands upon the Greek philosophy of the past.  We too see leaders and whole denominations that surrender to the pressure of the current societal thought patterns.  We can make the mistake of trading the precious promises of God for a bowl of lentils that will only fill our bellies temporarily.

So, what was this Greek philosophical outlook that looked down on such beliefs of the Church?  Probably the most powerful was the view that physical things were always lower, less noble, even bad compared to spiritual things, which were higher, noble, and typically good.  This set up a tension between the beliefs of Christianity and the great philosophical outlooks of the world.  They didn’t surrender everything- note that they still expected a physical return of Jesus.  However, they compromised as much as they dare, and yet set up the future for later daring theologians who would embrace Full Preterism.

Amillennialism may hold to some very important truths, but they also surrender others that we must not surrender.  Christians must hold firm to the truth of who Jesus is and the promises that he has given us, instead of trading it away for the acceptance of the world today.  Jesus is literally coming back to the earth.  And, he is doing so in order to set up a kingdom on this earth that will create a peace that lasts for 1,000 years.  This is part of the hope of the righteous!

Amillennialism audio