Fall, 2019

v. 1.0
 Table of Contents
Session 1: Preliminary Considerations – Part 1
Background, Bias, and Hope . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
Correct Interpretation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2
Defining Terms . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3
Timeline: Amillennial . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3
Timeline: Postmillennial . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4
Timeline: Historic Premillennial . . . . . . . . . . . . . . . . . . . . . . . . . . 4
Timeline: Dispensational Premillennial . . . . . . . . . . . . . . . . . . . . . . 5
Table: Proponents Of… . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
Every Question Will Not Be Answered . . . . . . . . . . . . . . . . . . . . . . . . . 7

Session 2: Preliminary Considerations – Part 2

Genre and Types of Speech . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8
Popular Interpretative Methods . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9
Table: Interpretations of Revelation . . . . . . . . . . . . . . . . . . . . . . . 11
Table: Theological Perspectives on Revelation . . . . . . . . . . . . . . . . . . 11
Commentators and Theologians Have Differing Interpretative POV . . . . . . . . . . 12
Table: The Book of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . 13
Table: Revelation: Seven Sequences of Seven . . . . . . . . . . . . . . . . . . 16
Interpretive Guidelines – How then do we properly interpret prophecies? . . . . . . . 17
Table: Theories of Literary Structures of Revelation . . . . . . . . . . . . . . . 18
Table: Content & Correlation of the Judgements of Seals, Trumpets, and Bowls . 19

Session 3: Cosmic Eschatology

The Return of Christ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21
Resurrection of the Dead and Judgment . . . . . . . . . . . . . . . . . . . . . . . . 24
The New Creation and Final State . . . . . . . . . . . . . . . . . . . . . . . . . . . 26

Session 4: Areas of Debate & Discussion (Not Death & Division!)

Timeline: Comparison of Millennial Teachings . . . . . . . . . . . . . . . . . . 27
A Little Historical Journey! . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28
A Deeper Look into Each System . . . . . . . . . . . . . . . . . . . . . . . . . . . 30
Table: Amillenialism vs. Premillennialism Landmark Events . . . . . . . . . . . . 31
Amillennialism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 32
Postmillennialism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 35
Premillennialism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37
Table: Eschatology: Views of Millennialism . . . . . . . . . . . . . . . . . . . . 39
Table: Views Concerning Last Things . . . . . . . . . . . . . . . . . . . . . . 40
Table: Views on the Millenium (Arguments For & Against):
Historic Premillennialism . . . . . . . . . . . . . . . . . . . . . . . . . 41
Dispensational Premillennialism . . . . . . . . . . . . . . . . . . . . . . 42
Postmillennialism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43
Amillennialism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43
Dispensational Time Chart of Last Things . . . . . . . . . . . . . . . . . . . . 45

Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46
 Table of Contents (con’t)
Appendices
Appendix A: Popular Systems of Interpretation . . . . . . . . . . . . . . . . . . . . 47
Appendix B: Eschatological Outlook of the Old and New Testaments . . . . . . . . . 48
Appendix C: Table: Views on the Rapture (Arguments For & Against):
Pretribulation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51
Partial Rapture . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 52
Midtribulation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 53
Posttribulation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 54
The Rapture and the Tribulation . . . . . . . . . . . . . . . . . . . . . . 55
Further Examination: Arguments & Responses . . . . . . . . . . . . . . 56
Support for the Pretribulation Position . . . . . . . . . . . . . . . . . . 62
The Rapture and the Second Coming of Jesus Christ Compared . . . . . 64
Appendix D: Eschatology of Daniel: An Expansion . . . . . . . . . . . . . . . . . . 65
The Parade of Nations . . . . . . . . . . . . . . . . . . . . . . . . . . . 68
Timeline: Daniel’s Seventy Weeks . . . . . . . . . . . . . . . . . . . . . 69
Timeline: Seventy Sevens of Daniel . . . . . . . . . . . . . . . . . . . . 72
 Session 1 - Preliminary Considerations
Part 1

1. Background, Bias, and Hope

Tonight’s goal is not to convince anyone of a particular an end times system.

Bible Center’s doctrinal statement aligns us with a particular view of the end times. Tonight
is not about challenging or questioning that statement.

The goal of tonight, and the desire of the elders, is to take a broad and
unbiased look at different points of view on interpreting prophecy in the
Bible, provide an overview of various ways of outlining the end times
within conservative Christianity, and to study the areas of agreement in
evangelicalism.

Background – during my entire childhood, high school, and college career, I was almost
exclusively taught and trained by Dallas Theological Seminary Pastors. I learned everything
from a premillennial pre-trib dispensational point of view.

I likely have bias, and a “go-to” way of interpreting certain passages. In many passages, I
have possibly only seen them from a singular perspective. I have had a system in place that I
used for many years to guide my interpretation of Scripture.

Even in Seminary, I took my Systematic Theology class on the end times (at Southern
Baptist Theological Seminary), with a professor who held to the same point of view.

My hope is to place Scripture above any particular system. Correct interpretation is the
goal; not a clear, simple, and articulate system. Scripture must always be king!

There are many other deeply biblical and conservative churches that would hold to differing
interpretations and points of view of the end times. Tonight, we will try to see things from
their point of view as well.

We have to realize that for more than 1,800 years, no church held to a pre-trib dispensa-
tional way of interpreting and viewing Scripture or the end times. This is like a new born baby
doctrine and way of systematizing the Bible. We will respectively look at other points of view
that have dominated much of church history.

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Session 1: Preliminary Considerations – Part 1 – Background, Bias, and Hope
 So, as we move forward:
»» Scripture must be King.
»» Appropriate and correct interpretation must be the goal.
»» Bias and background does not speak to Scripture, Scripture speaks to them.
»» H
 umility, peace, and unity are clearly taught with more authority and clarity than the
majority of difficult doctrines that we often discuss and debate about concerning the
end times.
»» In the same way that the OT saints missed and misunderstood much of what God
said and intended about the 1st coming of Christ, it is possible that we may also miss
and misunderstand much of what He said and intended about the 2nd coming of
Christ.
»» E
 very question will not be answered. In fact, you may have more questions by the
end than what you had in the beginning.
»» Expect to be filled with both hope, joy, and mystery as we study and explore.

2. Correct Interpretation
If Scripture is king, then we must properly understand the Bible before we can possibly apply
it. Correct interpretation is only possible when we understand the historical and literary
context of a book.

Historical context – Each book has an author and an audience. The author wrote with
an intention and a purpose in mind. The audience would have heard the contents of the
letter or book in a particular way based upon their culture and situation. The better we can
understand these things - the better chance we have at arriving at a correct interpretation.

Literary context – words have meanings in phrases, phrases in sentences, sentences

in paragraphs… If we start by trying to dissect a word without first understanding the
phrase, sentence, paragraph in which it is located, and if we also forget to connect it to the
major themes of Scripture, we are destined to derive the wrong meaning and an incorrect
interpretation. It is also necessary that we understand that everything written in Scripture
has a particular genre–a genre that follows the rules of that day and helps guide the original
readers to a correct understanding of the letter or book.

Even books of the Bible must be seen in light of the major themes of Scripture along with
the historical context and stated purpose of the letter.
What are the major themes of Scripture?

2
Session 1: Preliminary Considerations – Part 1 – Background, Bias, and Hope
 It is helpful to see the purpose and use of eschatology in each of the testaments in light of
these overall themes. It should be noted that eschatology is found in almost every kind of
literary genre.

3. Defining Terms
End times - “is the modern equivalent for the scriptural expression the last days, which
refers to the final period of history before the last day, which is the day of Jesus’ second
coming and the day of the last judgment” (Schnabel, 9).

Eschatology - “refers to the prophecies, events, and developments that are close to, and
connected with, the last period of history before the end” (Ibid, 9).

Apocalyptic - “describes events related more directly to the end of the world” (Ibid, 9).

The Great Tribulation - “These are the ones who come out of the great tribulation, and they
have washed their robes and made them white in the blood of the Lamb” (Revelation 7:14).

There are multiple Eschatological Systems (ways of categorizing future events)

Amillennialism - the position that denies a literal 1,000-year reign of Jesus on the earth in
the future. The 1,000 years is viewed as the reign of Christ through the church in the present
age.
Postmillennialism - is the view that Jesus will return after a period of “millennial” conditions
has been ushered in by the ministry of the church on earth.

2nd
Amillennial Coming

Kingdom of God is now (Spiritual Millennial Reign)

Eternal State

OT Israel Church on earth is in tribulation

Israel replaced by the church

Final Rebellion
General
Resurrection

Judgment

3
Session 1: Preliminary Considerations – Part 1 – Correct Interpretation
Premillennialism - is the view that Jesus will return and establish a 1,000-year reign of peace
on the earth, foreshadowing the perfect world that will soon come after the judgment day
and the restoration of all things.

2nd
Postmillennial Coming
Christ rules earth
through the church
D.
A.

Eternal State
70
OT Israel Tribulation Evangelization Millennium

Society gradually gets better

Church replaces Israel or Israel not in view
Resurrection of
all for Judgment
The Last Days
(30-70 A.D.)

Some additionally hold to this being

accomplished by… Theonomy

Historic Premillennialism - Historics, including many of the early church fathers, do not see
so sharp a distinction between Israel and the church, rather all believers are united as one
group – the Body of Christ. Historic premillennialists see no issue with the church going
through the Great Tribulation. The rapture and the Second Coming can function as a single
event.

2nd
Historic Premillennial Rapture Coming
Great White
Throne of
Great
Judgment
Tribulation
Eternal State

OT Israel Church Age (7 yrs.) Millennium

Church has replaced Israel

Jesus Physically
Reigns on Earth
for 1,000 Years

4
Session 1: Preliminary Considerations – Part 1 – Defining Terms
Dispensational Premillennialists – Propose a “secret rapture” where the true church is
caught up with Christ. Timing of the rapture is debated, but those taken with Christ will
return with Him to reign on earth in a literal 1,000-year millennium. Israel and the church are
viewed as distinct.

2nd
Dispensational Premillennial Coming
Great White
Throne of
Great
Judgment
Tribulation

Eternal State
OT Israel Church Age (7 yrs.) Millennium

1 2 3 4 Jesus Physically
Reigns on Earth
Rapture for 1,000 Years
(4 Major Views):
1. Pre Tribulation
2. Mid Tribulation
3. Pre Wrath
4. Post Tribulation

• Israel Returns
• Temple Rebuilt
• Israel Key Figure in
Tribulation

PROPONENTS OF…
Historic Dispensational
Postmillennialism Amillennialism
Premillennialism Premillennialism
lrenaeus (AD 140-203) John N. Darby (1850) Jonathan Edwards Augustine (AD 354-430)
Justin Martyr (AD 100-165) C. I. Scofield Charles Hodge J. I. Packer
Papias (AD 80-155) Lewis Sperry Chafer George Whitefield R. C. Sproul
Charles Spurgeon* John Walvoord A. A. Hodge Tim Keller
George Eldon Ladd Charles Ryrie B. B. Warfield Anthony Hoekema
Albert Mohler (SBTS) Dwight Pentecost Loraine Boettner Sam Storms
James M. Boice Tim LaHaye John Calvin* Jay Adams
John Piper John MacArthur James H. Thornwell John Calvin*
Francis Schaeffer Jerry Falwell Doug Wilson Louis Berkhof
D. A. Carson David Jeremiah Kenneth Gentry Herman Bavinck
Bryan Chapell Dan Anderson William Perkins Geerhardus Vos

*Pastors Charles Spurgeon and John Calvin were notoriously non-committal toward any one view.
They were accused of advocating more than one view depending on the text they were expositing at
the time. Instead, they emphasized, "Jesus is coming again... Be ready!"

5
Session 1: Preliminary Considerations – Part 1 – Defining Terms
 Rapture - the church (all true believers in Christ) are “caught up” to be with Christ in a single
glorious moment.

For the Lord Himself will descend from heaven with a shout, with the voice of
the archangel and with the trumpet of God, and the dead in Christ will rise first.
Then we who are alive and remain will be caught up together with them in the
clouds to meet the Lord in the air, and so we shall always be with the Lord.
— 1 THESSALONIANS 4:16-17

Rapture Timing - In the dispensational premillennial point of view, there are several differing
positions held concerning the timing of the rapture and the tribulation.

• Pre-tribulation rapture - The church is raptured before the beginning of the tribulation.
• Mid-trib - The church is raptured midway through the tribulation.
• Post-trib - The church endures the tribulation and is raptured at the end.
• Pre-wrath - Popularized by Marvin Rosenthal, the church is raptured before the full brunt
of God’s wrath is released upon the earth in the tribulation.
APPENDIX

A larger discussion of these positions can be found in Appendix C. C

2ND COMING
W/ CHURCH

RAPTURE
OF THE CHURCH
LAST
JUDGEMENT
1ST COMING
OF JESUS TRIBULATION MILLENNIUM ETERNITY

1. Pretribulation
2ND COMING
W/ CHURCH

RAPTURE
OF THE CHURCH
LAST
JUDGMENT
1ST COMING
OF JESUS TRIBULATION MILLENNIUM ETERNITY

2. Midtribulation
2ND COMING
W/ CHURCH

RAPTURE OF THE
CHURCH
LAST
JUDGMENT
1ST COMING
OF JESUS TRIBULATION MILLENNIUM ETERNITY

3. Posttribulation
6
Session 1: Preliminary Considerations – Part 1 – Defining Terms
4. Every Question Will Not Be Answered
Example - Jesus in the Old Testament
Genesis 3:15

Genesis 12:1-3

Both are referencing Jesus, but neither are fully understood until after He comes.

The New Testament speaks frequently about the end times, but it does not speak
exhaustively and often does not speak clearly. A typical instructional manual or end times
handbook has not been given to us.

Many conclusions are taken from difficult and often unclear passages. It is challenging
at times to determine the nature and uses of the genres in which many of the end times
passages are found.

A clear timeline is not outlined. Any outline that has been put together is a combination of
passages from multiple books and from multiple genres. Verses are taken from epistles,
visions, and apocalyptic literature. Apocalyptic literature is by nature intentionally unclear.

Many puzzle pieces are given, but no one has ever been able to see the final picture on the
top of the puzzle box.

Debating various opinions and points of view on the end times is a very different situation
than debating over differing positions on the person and work of Christ.

In great humility, pursuing peace and unity are necessary as we discuss topics that are still
slightly beyond our grasp.

In the Old Testament, Jews who were hoping for a Messiah believed they knew what and
who they were looking for (a great political ruler). Even with many clearly stated prophecies,
few recognized Him when He came. Many are still looking. Let’s not assume that we can
perfectly see our future, when God’s people in the Old Testament could not clearly see
theirs.

If God wanted it to be clearly understood, He would have clearly stated it. Rather He chose
one of the most difficult, symbolic, and allegorical genres in the history of the world.

7
Session 1: Preliminary Considerations – Part 1 – Every Question Will Not Be Answered
 Session 2: Preliminary Considerations
Part 2

5. There is Great Interpretive Difficulty

“No question facing the student of Eschatology is more important than the question of the
method to be employed in the interpretation of the prophetic Scriptures” (Pentecost, 1).

A. Genre and Types of Speech

I spoke to the prophets, gave them visions and told parables through them.
— HOSEA 12:10

The genre and structure of a book plays a great deal into the interpretive nature of the
book. Structure and purpose speaks to how we are to handle the words and details of the
text. It should be noted that “many interpretations in the last one hundred years have not
understood that while John is writing in Greek, this book follows the characteristics of the
Hebrew prophets” (Gentry, 125) (in particular Ezekiel, Daniel, Isaiah, and Joel).

There are 3 primary ways of looking at passages dealing with the distant future (Gentry, 74).
• Literal - plain speech. No symbolism or metaphor in use.
• A
 pocalyptic - heavy symbolism, metaphor, allegory, parable and a focus on pictures, not
paragraphs.
• T
 ypes - events, people, and places that become a model for events, people, and places in
the future.

Revelation is a mixture of epistle (a letter written from an author to an audience with a

purpose and intent in mind), apocalypse, and prophecy.

Likely, interpretive extremism should be avoided on either side.

J. Dwight Pentecost aggressively states, “It would seem that the purpose of the allegorical
method is not to interpret Scripture, but to pervert the true meaning of the Scripture, albeit
under the guise of seeking a deeper or more spiritual meaning” (p. 2).
We should not rush to judge the hearts of those who have a different view from us. We must
also remember that Hosea 12:10 informs us about God’s intention and use of prophecy
includes visions and parables (symbolic and often allegorical in nature).
Walvoord (a literalist) himself identifies over 25 uses of symbolism self-identified in the
book of Revelation (p. 29-30). Likewise, taking everything as allegorical and symbolic would
also create a dangerous result.

8
Session 2: Preliminary Considerations – Part 2 – There is Great Interpretative Difficulty
 Commentators agree that the numbers 3½ years, 42 months, and 1260 days (Revelation
11:2, 12:6, 12:14) all refer to the same length of time (a reference to the book of Daniel). Yet
3½ years equals (365 x 3.5 =) 1277.5 literal days, which is inconsistent with 1260 days if
details are pressed to be literal. Most would agree that the point is that God has a set period
of time symbolized by these numbers. We may not know the exact number of days.

B. Popular Interpretive Methods

Several methods of interpreting Revelation have been suggested and used through the
centuries. Some lean towards it being entirely symbolic, while others view it as a timeline
of detailed literal events. Some view it as entirely future (dispensationalists), others view it
as primarily fulfilled in the past (preterists), and others describe it as speaking to the entire
church age, past, present, and future (historicists).

Preterist - holds that many of the OT prophecies are already fulfilled by the events of 66-70
A.D. in the destruction of Jerusalem and the temple or soon thereafter. Therefore, they
put the date of Revelation as before the destruction of the temple in 70 A.D. The book was
primarily written to the audience that received it.

Historicist - Revelation speaks to the entire church age, past, present, and future historical
events. Tribulation is seen throughout church history, even in many places today. The church
is growing in impact and Christ’s Kingdom is also growing and expanding. Revelation is
viewed with a newspaper approach – leading to large scale disagreement over events and
fulfillment.

Idealist – Here, symbols do not relate to historical events. They are timeless spiritual truths.
Pictures of judgment reference God’s judgment on sinners at all times in the world. The
victory of Christ is seen through the ages. The beast refers to all anti-Christian empires at all
times in church history. The millennium is not a future event, but the final cycle of the book,
describing the church age. Though the theology of this method may be consistent with
Scripture as a whole, it disconnects Revelation from both history and the future.

Futuristic – Revelation, starting in chapter 4, is viewed as a discussion of the future.

Revelation then outlines many things that are yet to come, at times literal, at times symbolic,
and most everything is pointing towards the future. The futurist, at times, will push a hard-
literal interpretation and create what seems to many a very forced and unintended outline of
future events.

Eclectic – “Many scholars in the last few decades (Morris, Johnson, Geisen, Mounce, Beale)
prefer to combine more than one of the views above” (Osborne, 21). “The solution is to
allow preterist, idealist, and futurist methods to interact in such a way that the strengths are
maximized and the weaknesses are minimized” (Ibid, 21).

9
Session 2: Preliminary Considerations – Part 2 – There is Great Interpretative Difficulty
No one can deny that there isn’t some symbolism. Revelation begins by using symbolism
and Revelation itself often identifies its own symbols. Stars represent angels (1:16, 20)
(some would even say “angels” represent the pastors) and the lampstands represent
churches (1:13, 20). The morning star (2:28) refers to Christ. The key of David (3:7)
represents the power to open and close doors (Isaiah 22:22). The seven lamps of fire
represent the Spirit of God (4:5), along with a large list of other symbols. The question is how
much is symbolic and what is the nature and intent of the author and genre in the use of
symbols.

There are entire interpretive systems that have been put in place. Covenant
APPENDIX

Theology and Dispensational Theology (Classic and Progressive) are briefly

discussed in Appendix A.
A

A summary of these positions can be found on the Interpretations of Revelation chart on the
following page.

10
Session 2: Preliminary Considerations – Part 2 – There is Great Interpretative Difficulty
 Interpretations of Revelation
1-3 4-19 20-22

Symbolic of
Symbolic of
Preterist Historic churches contemporary
heaven and victory
conditions

Symbolic of conflict
Idealist Historic churches Victory of good
of good and evil

Symbolic of events of Final judgment,

history: fall of Rome, millennium (?),
Historicist Historic churches
Mohammedanism, eternal state
papacy, Reformation

Future tribulation;
Historic churches concentrated judgments Millennial kingdom;
Futurist and/or seven stages on apostate church judgment of wicked
of church history and on antichrist; dead; eternal state
coming of Christ

Theological Perspectives on Revelation

1-3 4-19 20-22

Victory of
Postmillennial Historic churches Generally historicist Christianity
over the world

Coming of Christ;
Amillennial Historic churches Generally historicist judgment;
eternal state

Literal millennial
Historic churches reign; judgment of
Premillennial representative of Generally futurist
great white throne;
historical stages New Jerusalem

Symbolic of
Apocalytic Historic churches Generally preterist
heaven and victory
145

11
Session 2: Preliminary Considerations – Part 2 – There is Great Interpretative Difficulty
C. Commentators and theologians have differing interpretive points of view.

John Walvoord – holds to a futurist, literal view of Revelation. He interprets Revelation much
like a timeline.

“In contrast to other approaches to the book of Revelation, the futuristic position allows a
more literal interpretation of the specific prophecies of the book” (Walvoord, 21)

“Though recognizing the frequent symbolism in various prophecies, the events

foreshadowed by these symbols and their interpretation are regarded as being fulfilled in a
normal way” (Ibid, 21).

Walvoord’s position does not stand against symbolism: “Symbolisms occur throughout
Scripture as a vehicle for divine revelation, but it is undoubtedly true than the final book of
the New Testament because of its apocalyptic character contains more symbols than any
other book in the New Testament” (Ibid, 25).

Referencing all the numbers used in Revelation he states, “These numbers may often be
understood literally, but even when understood in this way, they often carry with them also a
symbolic meaning” (Ibid, 28).

12
Session 2: Preliminary Considerations – Part 2 – There is Great Interpretative Difficulty
 THE BOOK OF REVELATION
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Chapter7 Chapters8 and 9 the FirstSix End Chapter11 Chapter13 Chapter14 Chapters15 and16 i'The
Chapters17 and18
Great White
� TheSeventhTrumpet Ai Throne
144000 Beast Rise Second Beast 144000 Spiritual Physical
And the temple of God was Babylon Babylon Judgment
Sealed third part of trees burned up up out Mount '
opened in heaven, and there Rev20:11-15
Prophecy sea became blood of Sea Description Zion
and was seen in his temple the of the Everlasting Mother of Babylon
a great star from heaven No ore
Result inSouls ark of his testament: Description False Gospel Haarlots Commerce
Saved in
waters becam wormwood and there were lightnings, of Prophet
d s
Destroyed
Tribulation sun moon stars and voices, and thunderings, the Antichrist Babylon R �s CitySits With Fire The Lake
darkened and an earthquake, Fallen on of Fire
These are they Deadly Makes
and great hail. Everyone Seven One Hour
which come bottomless pit opened wound was Everlasting
Worship Hills So Great
out of Chapter to healed Torment
Image Riches
great two hundred Paranthetical for those
number is Seven Kings Is Come
tribulation thousand thousand of the took Mark
Mighty Angel and Word of God 666 E p Ten Kings to Naught
horseman Beast of Beast
Great Earthquake

Session 2: Preliminary Considerations – Part 2 – There is Great Interpretative Difficulty

13
Leon Morris carefully reminds us that we must remember the original audience as we study
Revelation. Revelation “was sent to a little, persecuted, frustrated church, one which did not
know what to make of the situation in which it found itself. John writes to meet the needs of
that church” (Morris, 22). “John’s conclusion as to the location of ultimate power is just as
relevant for us as for the little, persecuted church of the first century” (Morris, 23).

Morris is not a preterist or historist, but he sees symbolism throughout. Interestingly, he also
spends time arguing that Revelation should be seen more as prophecy than as apocalypse
(25-26). The book refers to itself as prophecy (1:3, 22:7, 10, 18-19), it does not take on the
typical pessimistic nature of apocalyptic literature of the day, and it is not pseudonymous
like all other apocalypses.

Grant Osborne - “The approach of this commentary is similar, but the futurist rather
than the idealist position is primary. My study of ancient apocalyptic and of the Book of
Revelation has led me to believe that John’s visions (esp. Ch. 4-22) were primarily intended
to describe events that will end world history” (Osborne, 22).

Osborne also holds that many of the symbols spoke to the people of the day (preterist) and
to the people of our day (futurist) as the visions of the beast were certainly recognizable to
the 1st century saints as the Roman Empire.

“The present is addressed through parallels with the future” (Osborne, 22). He will also
highlight universal truths that are expressed in Revelation (idealist) while holding to the
primary understanding to be futurist.

Tim Chester – “None of these approaches [preterist, historicist, futurist, or idealist] quite
capture the sophistication of what John is doing. John is drawing on the Old Testament
prophetic critique of economic injustice, imperial power and idolatrous claims, and
reapplying that critique to his day. In so doing, he gives us a model we can and should follow
in our day” (Chester, 12). He says it is not as simple as identifying the Pope, Napoleon, or the
rise of Communism as a clear fulfillment of a passage.

“Revelation should not be read as a single sequence from beginning to end. Each set of
seven ends with the final judgment and the triumph of God. So, it’s impossible to read these
sevens as consecutive periods in history.

The phrase ‘it is done’ in Revelation 16:17, for example is repeated in 21:6, which suggests
we are revisiting the same event” (Chester, 13). These different stages should be
understood as points of view (like the four Gospels or instant replay from several camera
angles) rather than a timeline.

14
Session 2: Preliminary Considerations – Part 2 – There is Great Interpretative Difficulty
Peter Gentry (in How to Read & Understand the Biblical Prophets) turns to Old Testament
prophecy to determine how to best interpret Revelation. Revelation references images from
Ezekiel, Daniel, and Joel to name a few. “Repetition is at the heart of Hebrew discourse. The
normal pattern in Hebrew literature is to consider topics in a recursive - in other words, a
progressively - repetitive manner” (Gentry, 41).

As an example, Isaiah (an Old Testament prophet containing prophecy already fulfilled and
some yet to be fulfilled) itself is not written as a timeline. Isaiah uses a recursive form of
teaching, a progressive repetition through the book. Hearing this teaching once would be
like listening to a song through a single speaker. Hearing these truths taught multiple times,
in multiple ways is like listening to the same song through a 7.1 digital audio system: you
hear new nuances, there is a greater distinction of instruments, and the sound is fuller and
more beautiful.
In other words, Isaiah teaches the same primary truths repetitively throughout the book
(Israel has been disloyal due to idolatry and lack of social justice – to a coming renewed,
restored, transformed Zion in a new creation). Gentry (along with many commentators)
identify seven cycles of teaching…
1. The Judgment and Transformation of Zion, Part 1 - 1:1-2:4
2. The Judgment and Transformation of Zion, Part 2 - 2:5-4:6
3. The Judgment of the Vineyard and the Coming King - 5:1-12:6
4. The City of Man vs. the City of God - 13:1-27:13
5. Trusting the Nations vs. Trusting the Word of YHWH - 28:1-37:38
6. Comfort and Redemption for Zion and the World - 38:1-55:13
7. The Servants of YHWH and the New Creation - 56:1-66:24

“We can divide the book of Isaiah into seven distinct conversations or discourses. In each
one Isaiah is dealing with the topic of how we get from a corrupt Jerusalem in the first
creation - a Jerusalem characterized by covenant disloyalty due to idolatry and lack of
social justice - to a renewed, restored, transformed Zion in a new creation” (Gentry, 52).
Understanding this is crucial to interpreting Isaiah. Many difficult passages will have parallel
passages in the following cycles (similar to parallel passages in the Synoptic Gospels) to
help gain a fuller grasp of the truth and point being taught.

This form of teaching is very common in Hebrew literature. Revelation has a deep
connection to Old Testament prophecy (Ezekiel, Joel, Isaiah, Daniel…). Even though
Revelation is written in Greek, it’s roots are found in Hebrew thought, genre, and style. These
realities lead Gentry and many others to the conclusion that Revelation likely reflects this
Hebraic form of recursive teaching, using repetition (not a timeline) as the foundation for the
book of Revelation. The chart found below shows how seven points are each taught seven
times in seven different ways through the book of Revelation.

15
Session 2: Preliminary Considerations – Part 2 – Interpretive Guidelines
 Revelation: Seven Sequences of Seven
Pro lo gue : Visio n o f J e sus Christ am o ng t he candle st icks [1]
1. Se ve n Le t t e rs t o t he Churche s [2 & 3]
2:1–7 Ep h e s u s 2:8–11 S m yr n a 2:12–17 P e r g a m u m 2:18–29 Th ya ti r a 3:1–6 S a r d i s 3:7–13 P h i l a d e l p h i a 3:14–22 La o d i ce a

Int ro duct io n: T he Lam b is wo rt hy t o o pe n t he se als [4 & 5] T he First Scroll

2. Se ve n Se als [6– 8:1]
6:1–2 Wh i te h o r s e : 6:3–4 Re d h o r s e : wa r 6:5–6 B l a ck h o r s e : fa m i n e 6:7–8 P a l e h o r s e : d e a th b y 6:9–11 P r a ye r s o f th e 6:12–7:17 Da y o f Wr a th h a s 8:1 l o n g p a u s e
co n q u e r o r & oppres s ion s wo r d , fa m i n e & d i s e a s e Ma r tyr s co m e , 144,000 s e a l e d

3. Se ve n T rum pe t s [8:2– 11] Pro lo gue [8:2– 6] Of f e ring up o f t he praye rs o f t he f ait hf ul

8:7 Ea r th d a m a g e d 8:8–9 S e a d a m a g e d 8:10–11 Ri ve r s d a m a g e d 8:12 S u n d a m a g e d 8:13–9:12 Ab ys s u n l o cke d : 13–11:14 De m o n i c a r m y 11:15–19 Th e ti m e h a s
d a r kn e s s & p a i n fr o m Eu p h r a te s co m e fo r d e a d to b e
7 th u n d e r s judged.
2n d s cr o l l G r e a t h a i l s to r m
Th e Two Wi tn e s s e s
G r e a t B a ttl e

4. Se ve n Visio ns o f Warf are [12– 14] T he Second Scroll

12:1–2 Wo m a n wi th cr o wn 12:3–6 Hu g e Re d Dr a g o n 12:7–18 Wa r i n h e a ve n : 13:1–10 B e a s t fr o m th e 13:11–18 B e a s t fr o m th e 14:1–13 th e La m b wi th th e 14:14–20 J u d g e m e n t
o f 12 s ta r s Dr a g o n th r o wn d o wn to s ea l a n d ( Fa l s e P r o p h e t) 144,000. Th e h o u r o f begins
e a r th j u d g e m e n t h a s a r r i ve d

5. Se ve n Final Plague s [15– 16] Pro lo gue [15:1– 16:1] Of f e ring up o f t he wo rship o f t he f ait hf ul
16:2 Ea r th p l a g u e 16:3 S e a p l a g u e 16:4–7 Ri ve r p l a g u e 16:8–9 S u n p l a g u e 16:10–11 Th r o n e o f b e a s t: 16:12–16 De m o n i c a r m y 16:17–21 S ta r t o f
d a r kn e s s & p a i n fr o m Eu p h r a te s . j u d g e m e n t.
G r e a t B a ttl e G r e a t h a i l s to r m

6. Se ve n Visio ns o f Vict o ry [17– 19]

17 Th e G r e a t P r o s ti tu te 18 Th e Fa l l o f B a b yl o n 19:1–5 Va s t th r o n g i n 19:6–10 Va s t th r o n g i n 19:11–16 Ch r i s t a p p e a r s 19:17–18 An n o u n ce m e n t o f 19:19–21 G r e a t b a ttl e :
( B a b yl o n ) h e a ve n p r a i s e G o d fo r h e a ve n a n n o u n ce th e wi th a r m y d r e s s e d i n b a ttl e B e a s t a n d Fa l s e P r o p h e t
j u d g e m e n ts we d d i n g o f th e La m b wh i te th r o wn i n to l a ke o f fi r e

7. Se ve n Visio ns o f t he End o f t he Age and t he Ne w Cre at io n [20– 22:5]

20:1–6 Th e Dr a g o n : 20:7–10 Th e Dr a g o n : 20:11–15 G r e a t wh i te 21:1 A n e w h e a ve n a n d a 21:2–8 A b r i d e a d o r n e d fo r 21:9–27 Th e b e a u ty o f th e 22:1–5 Th e Ri ve r o f Li fe
s u b d u e d fo r 1000 ye a r s r e l e a s e d , fi g h ts , a n d i s th r o n e . Th e d e a d a r e n e w e a r th her hus band. “Behold, I ci ty ( th e wi fe o f th e La m b )
th r o wn i n to l a ke o f fi r e judged a m m a ki n g a l l th i n g s
n e w!”

16
Epilo gue [22:6– 21] I am co m ing so o n! (Andrew Fountain © 2019- 07- 30)
6. Interpretive Guidelines - How then do we properly interpret prophecies?
• Old
 Testament prophecies must be integrated into the framework of New Testament
prophecy.
• Old
 Testament audiences must be considered during interpretation - immediately jumping
to the end times with every prophecy can be disingenuous to the author’s intent and the
audience’s understanding of the prophecy.
• Many
 prophecies are given in a conditional format (If...then). Particular fulfillment is
determined by particular actions (Isaiah 1:19-20).
• No
 one knows the hour or the day of the return of Christ (Matthew 24:36, Acts 1:7) and His
return will be unexpected, like a thief in the night (Matthew 24:36-25:30).
• “Some
 interpreters work with the principle that the language of the prophecies should
be interpreted literally as long as this can be reasonably followed. This is an illegitimate
demand because it leaves the decision when to interpret literally and when to interpret
symbolically up to the modern interpreter. It is the original author and his cultural and
linguistic context that determine whether an expression or a statement should be
interpreted literally or not” (Schnabel, 12).
»  xamples - Revelation 3:12 - “those who are victorious I will make pillars in the temple
E
of my God”, of course this is not literal, even though Lot’s wife was turned into a pillar
of salt by God.
»  evelation 11:5 - Do we believe that fire will literally come out of the mouth of two
R
literal evangelists?
• Again, we should use clear passages to shed light on unclear passages.
• We
 must always move from the larger picture to the details, we do not start with the
details and work the other way around.
• Revelation
 is an apocalypse (Revelation 1:1). There were many apocalyptic books written
during this time (from 2nd century B.C. through 1st century A.D.). They often used
symbolic language, imagery to make their point, and pseudonymous authors. The original
audience would have been aware of this genre and use of literature.
• There
 is typically a two-fold purpose to prophetic literature - the author intends to speak
for the encouragement and correction of the audience and then may have a future
purpose in mind (a near - far understanding).
• “The
 book of Revelation relates a series of visions, not a systematic account about the
end times. A sequence of visions is not necessarily a chronological series of events”
(Schnabel, 12).
• Daniel
 is told to seal up the vision because it concerns the distant future (Daniel 8:26, while
John is told not to seal up the words of the prophecy because the time is near (Revelation
22:10).
• The
 construction of a timeline that inserts verses and events without Scripture itself
clearly creating the outline can be dangerous and beyond the intention of Scripture.
• We can’t use Newspaper Theology to interpret Revelation.
• We must first view and understand Revelation in light of the major themes of Scripture!

17
Session 2: Preliminary Considerations – Part 2 – Interpretive Guidelines
 Theories of Literary Structures
of Revelation
LITERARY CONSTRUCTION: 6:1-17; 8:1-9:21 and 11:15-19; 15:1-16:12 and 16:17-21:27

SEALS TRUMPETS BOWLS

1-6 ( ) 7 1-6 ( ) 7 ( ) 1-6 ( ) 7 ( )
A parenthesis between 6th and 7th judgments 10:1-11:14 16:13-16
7:1-17
in each series:

A parenthesis between the trumpet judgment

12:1-14:20
and the bowl series:

A parenthesis between the bowl series and the

17:1-19:10
description of the second coming of Jesus

SUGGESTED INTERRELATIONSHIPS OF THE SEALS, TRUMPETS, AND BOWLS:

Seals
Judgments are seen as occurring simultaneously,
with repetition showing the intensification Trumpets
of the judgments. Bowls

This consecutive arrangement envisions a total • •

of twenty-one judgments. Seals Trumpets Bowls

7th Seal
This telescopic arrangement has the seventh
seal introducing the trumpet series and being 7th Trumpet
explained by it, and the seventh trumpet
introduces the bowl series and is explained by it. 1 2 3 4 5 6 /2 3 4 5 6 2 3 4 5 6 7
So, the seven bowls equal the seventh trumpet I,
and the seven trumpets are the seventh seal. Seals Trumpets \ Bowls
\

Session 2: Preliminary Considerations – Part 2 – Interpretive Guidelines

Adapted from Robert G. Gromackl, New Testament Survc_.l (Grand Rapids: Baker, 1974), by permission.

18
 Content and Correlation of the
Judgments of Seals, Trumpets, and Bowls
NUMBER SEALS TRUMPETS BOWLS
Opened by the Lamb Blown by seven angels Poured by seven angels

Hail and fire; 1/3 of

1. White horse: conqueror Sores
vegetation burnt

Mountain of fire; 1/3 of Sea becomes blood; all

2. Red horse: war creatures in sea destroyed marine life dies

Star called wormwood falls;

3. Black horse: famine 1/3 of fresh water poisoned Fresh water turned to blood

Partial darkness; 1/3 of sun,

4. Pale horse: death moon, and stars Scorching sun burns men

HIATUS: Last three trumpets announced as woes

Woe #1: Angel releases

5. Martyrs reassured
locusts from abyss
Darkness on beast's kingdom

Woe #2: Four angels loosed at

Great day of wrath: Euphrates dries up; kings
6. earthquake,�gns inheaven
Euphrates; they slay 1/3 of
assemble for war at Armageddon
earth's population

HIATUS: Sealing of 144,000 HIATUS: Mystery of God to be concluded with seventh trumpet

1 /2 hour of silence: Announcement of the Severe earthquake and

7. introduction of trumpets Lord's victory great hail

Session 2: Preliminary Considerations – Part 2 – Interpretive Guidelines

Adapted from Robert G. Gromacki, New Testament Survey (Grand Rapids: Baker, 1974), by permission.

19
“Evangelicals who hold to these various [end times] positions all agree that Scripture is
inerrant, and they have a commitment to believe whatever is taught by Scripture. Their
differences concern the interpretation of various passages relating to these events, but
their differences on these matters should be seen as matters of secondary importance, not
as differences over primary doctrinal matters” (Grudem 1095).

A Broader Eschatological Outlook of the Old and New Testament – Appendix B APPENDIX

B
The Bible Project has two excellent videos on YouTube,
walking through the book of Revelation. Go to:
• https://youtu.be/5nvVVcYD-0w
• https://youtu.be/QpnIrbq2bKo
An alternate way of finding these videos is by going to TheBibleProject.com > go to
the Menu (upper right corner) > click on Explore Videos > click on the New
Testament (left-side column) > click on Revelation.

20
Session 2: Preliminary Considerations – Part 2 – Interpretive Guidelines
 Session 3: Cosmic Eschatology
Return of Christ • Resurrection • Judgment • New Creation

Where is there unity amongst all conservative Christians?

The Return of Christ

There will be a sudden (2 Peter 3:10), personal (1 Thessalonians 4:16), visible (Revelation 1:7),
bodily (Acts 1:11) return of Christ (Grudem, 1092).

…so Christ also, having been offered once to bear the sins of many, will appear a
second time for salvation without reference to sin, to those who eagerly await Him.
— HEBREWS 9:28

A. It will be Sudden
“the coming of the Lord is at hand”
James 5:8

“Surely I am coming soon” / “Amen. Come, Lord Jesus!”

Revelation 22:20

Titus 2:12-13 - “awaiting our blessed hope, the appearing of the glory of our great God and
Savior Jesus Christ.” (Philippians 3:20, 1 Corinthians 16:22)

“To some extent, then, the degree to which we actually long for Christ’s return is a measure
of the spiritual condition of our own lives at the moment” (Grudem, 1093).

“To ‘be ready’ for Christ’s return (Matthew 24:44) is to be faithfully obeying him in the
present, actively engaged in whatever work he has called us to” (Grudem, 1093).

B. It will be Soon
The timing of Christ’s return is both unknown and perceived as imminent.

Matthew 24:44 - “Therefore you also must be ready; for the Son of man is coming at an hour
you do not expect” (Matthew 24:50, Luke 12:40).

21
Session 3: Cosmic Eschatology – The Return of Christ
Matthew 25:13 - “Watch therefore, for you know neither the day nor the hour.”

Mark 13:32-33 - “But of that day or that hour no one knows, not even the angels in heaven,
nor the Son, but only the Father. Take heed, watch; for you do not know when the time will
come.”

Philippians 3:20 - “For our citizenship is in heaven, from which also we eagerly wait for a
Savior, the Lord Jesus Christ” (Titus 2:12-13, 1 Thessalonians 5:2, James 5:7-9)

1 Peter 4:7 - “The end of all things is at hand.”

Revelation 1:3 - “The time is near” (Revelation 22:7, 12, 20).

“It is true that the early church lived in expectancy of the return of the Lord, and it is the
nature of biblical prophecy to make it possible for every generation to live in expectancy of
the end” (Ladd, 22).

1. Don’t certain things still need to happen first?

Mark 13:10 - “And the gospel must first be preached to all nations.”
 atthew 24:15-22 -wars, earthquakes, famines, “the beginning of birth pains”,
M
incredible tribulation that the Lord will shorten.
 ark 13:22, Matthew 24:23-24 - False Christs and false prophets will arise and show
M
signs and wonders and lead many astray.
2 Thessalonians 2:1-10 - The coming of the man of sin, the lawless one.
Romans 11:12, 25-26 - The full inclusion of Israel. All of Israel will be saved.

2. Do these prove that Jesus’ return is not imminent?

Louis Berkhof would say much still need to occur before the return of Christ (697).
The signs appear to be given so that Christians are not surprised by these
remarkable events, or deceived by false teachers, but Jesus seems to use these
descriptions to intensify our eager expectation.
Luke 21:28 - “Now when these things begin to take place, look and raise your heads,
because your redemption is drawing near.”
Never does Jesus hint at these signs should reduce expectancy or cause us to
assume Jesus will not return soon.

22
Session 3: Cosmic Eschatology – The Return of Christ
 3. Some of the signs are not as easy to read as you would think.
Colossians 1:5-6 - “the gospel which has come to you, as indeed in the whole world
it is bearing fruit and growing.” And Colossians 1:23 - “The gospel which you heard,
which has been preached to every creature under heaven, and of which I , Paul,
became a minister.”
Romans 16:26 - The gospel is “now manifested, and by the Scriptures of the
prophets, according to the commandment of the eternal God, has been made known
to all the nations, leading to the obedience of faith.”
The events of the early church could have certainly felt like the Great Tribulation
to them, as Christians burned on wooden stakes for Christ by the hands of Nero
(certainly an antichrist figure). Tribulation is described throughout Scripture for every
believer. Many have been tortured and killed for their faith, how is this not a great
tribulation for many?
Many today have wandered from the faith and have been deceived.
There have certainly been no lack of wars and rumors of wars.
There has been no lack of earthquakes, hurricanes, and natural disasters.

4. Is there a middle ground?

Most would say that it is possible that some of these signs have already been given,
but also that several have yet to be fulfilled.
“It is to say that it is unlikely but possible that the signs have already been fulfilled,
and therefore we simply cannot know with certainty at any point in history whether all
the signs have been fulfilled or not” (Grudem, 1101).
This position holds that we should be expectant for the return of Christ, but it is
unlikely that all the signs have been given. This point brings a balance between the
passages that bring urgency and those that point to signs that must be fulfilled.

C. It will be Personal, Visible, and Bodily

“This return will be personal: Christ himself—not his influence, or his teaching, or his Spirit-
mediated presence—will come to earth. He will return bodily, just as he left for earth when
he ascended to heaven” (Allison, 366).

1 Thessalonians 4:16 -

Acts 1:11 - Christ will “come in the same way.”

1 Thessalonians 5:2-3 -

23
Session 3: Cosmic Eschatology – The Return of Christ
 John 14:3 -

Revelation 1:7 -

D. It will be Triumphant

Hebrews 9:28 - He appears the second time to save those who eagerly wait for Him.

Acts 3:20-21 - His return will be a time of restoration.

2 Thessalonians 1:7 – He grants relief from persecution.

1 Thessalonians 1:10 – He delivers from “the wrath to come.”

1 Thessalonians 4:16 – He comes “with a cry of command, with the voice of an archangel,
and with the sound of the trumpet of God.”

Matthew 24:30 - He will come “with power and great glory.”

Philippians 3:21 – He will give resurrection bodies.

2 Timothy 4:8 – He will award believers “the crown of righteousness.”

Romans 8:29 – He will conform them fully to His image.

Resurrection of the Dead and Judgment

John 6:38-40 -

John 11:23-26 -

Colossians 1:18, Revelation 1:5 -

24
Session 3: Cosmic Eschatology – The Return of Christ
1 Corinthians 15:20-21 - “Christ has been raised from the dead, the first fruits of those who
have fallen asleep. For as by a man came death, by a man has come also the resurrection of the
dead.”

1 Corinthians 15:42-44 - “What is sown is perishable; what is raised is imperishable. It is sown

in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a natural
body; it is raised a spiritual body.”

1 John 3:2 -

Philippians 3:21 - “who will transform our lowly body to be like his glorious body, by the power
that enables him even to subject all things to himself.”

Believers who have died will raise first and be given their new bodies - 1 Thessalonians 4:15-17.

Believers who are living will receive their new bodies without suffering death - 2 Corinthians
5:1-5.

“The resurrection body of Jesus Christ is the prototype of the resurrection bodies of believers.
As his body is in his resurrected and ascended state, so will be the bodies of believers” (Allison,
381).

Timing
Amillennialists and postmillennialists hold to a resurrection at the return of Christ, the
final judgment and the new heaven and new earth. All these things are happening at
the same time according to their timeline.
These positions would appeal to John 5:28-29 and Jesus’ reference to a single
resurrection (“when all who are in the tombs will hear his voice and come out, those
who have done good to the resurrection of life, and those who have done evil to
the resurrection of judgment”). Therefore, a premillennial view of a resurrection
of believers before the millennium and a resurrection of unbelievers after the
millennium would be considered a wrong interpretation of Revelation 20:4-6.
Premillennialists hold to believers receiving their resurrected bodies at the 2nd
coming, and then join Christ for His millennial reign. At the end of the millennium,
unbelievers will experience their resurrection and then judgment (the Great White
Throne Judgment).
Premillennialists holds to a literal interpretation of Revelation 20:4-6, and would say
John simply puts both resurrections into a singular statement in John 5:28-29.

25
Session 3: Cosmic Eschatology – Resurrection of the Dead and Judgment
 The New Creation and Final State
Unbelievers enter into the everlasting destruction of hell and, ultimately, in the Lake of Fire.
Daniel 12:2; Matthew 8:12; 25:31-46; Mark 9:42-49; Luke 16:19-31; 2 Thessalonians 1:9;
Revelation 14:11; 20:11-15

In resurrected bodies, believers will live forever in the presence of God freed from sin, sorrow,
and suffering. Tears are wiped away and an infinitely better life is enjoyed forever. John 5:24;
14:1-3; 1 Corinthians 15; Philippians 1:23; Colossians 3:4; Hebrews 12:23; 1 Peter 5:4

There will be a final and full consummation of the Kingdom of God in the New Creation. God
will redeem, restore, and renew all things culminating in a New Heaven and a New Earth. Isaiah
65:17-25; 66:22; Romans 8:18-25; 2 Peter 3:7-13; Revelation 21

26
Session 3: Cosmic Eschatology – The New Creation and Final State
 Session 4: Areas of Debate & Discussion
(Not Death & Division!)

Comparison of Christian Millennial Teachings

2nd Coming Last Judgment

Millennium
Tribulation

1. Post-tribulational Premillennialism

2nd Coming for 2nd Coming Last Judgment

church (rapture) with Church
J e s u s

Millennium
Tribulation

2. Pre-tribulational (dispensational) Premillennialism

E t e r n i t y
o f
C o m i n g

2nd Coming
Last Judgment
Millennium
1 s t

3. Postmillennialism

2nd Coming
Last Judgment
Symbolic Millennium

4. Amillennialism

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Session 4: Conversion: Areas of Debate & Discussion – Comparison of Christian Millennial Teachings
 A Little Historical Journey!

Summary
Historic Premillennialism (Early Church Fathers)
Amillennialism (Origen through Reformers)
Postmillennialism (Whitby, Edwards)
Resurgence of Premillennialism (Alstead, Mede, Irving)
Introduction of Dispensational Premillennialism (Darby, Scofield)
Multiple Camps all holding to Gospel Essentials

Historic Premillennialism
• The Early Church Fathers did not have a systematized approach to the end times.
• They did communicate multiple areas of agreement that they consistently upheld.
»» Bodily resurrection (Ignatious and Clement)
»» Imminent Return of Christ (Clement, Barnabas)
»» Literal Earthly Kingdom (Clement, Barnabas, Papias)
»» Israel and the Church are the Same (Martyr, Tertullian)
• They held to a Historical Premillennialism (Martyr, Ireneaus, Polycarp, Clement, Tertullian)

Amillennialism
• Origen and the Alexandrian shift from premil to amil position.
• Hermeneutical move to symbolism and allegory.
• Eusebius – there was an optimistic experience in the transition from persecution to power
in the age of Constantine.
• Augustine believed they were in the millennium. Viewed the first resurrection as our
salvation from moving from spiritual death to spiritual life. Taught the second resurrection
as taking place at the return of Christ at the end of the age.
• Luther, Calvin, Zwingli, and most of the Reformers held to an amillennial position. Luther
viewed the Catholic church as the beast and believed they were in the tribulation.

Postmillennialism
• Daniel Whitby (1703) proposes a postmillennial point of view.
• John Cotton
• Johnathan Edwards – was a part of the North Hampton revivals. Entire towns were
repenting of their sin and finding salvation and hope in Christ. In this optimistic
experience, many believed and hoped that this was the beginning of a movement that
would sweep the world leading to a golden age of Christianity = Jesus’ reign on earth
through His church.
• Charles Hodge

28
Session 4: Conversion: Areas of Debate & Discussion – A Little Historical Journey!
 • A. H. Strong (a Baptist) held to this position.

Resurgence of Premillennialism
• It had become an age of pessimism in the late 18th century and early 19th century.
• There were a few premil glimmers along the way (Alsted, Irving, Mede)
• There was a major public premil failure. William Miller, a popular premillennialist, predicted
the return of Christ occurring on Oct 22, 1844 (also did this on another occasion).
Obviously, Jesus did not return and the movement took on a black eye.
• John Nelson Darby (1840) proposed a full system of understanding the Bible through
multiple dispensations through the ages. His way of dividing and systematizing the Bible
extended into his eschatology.
• He mentored a man named Brooks who then mentored a man named Scofield. Scofield
produced a study Bible that became very popular and did much to popularize this new
premillennial dispensational position.
• Darby also mentored D. L. Moody who also went on to have a very public and popular
ministry.
• This system introduced the concept of a “secret rapture.” Darby said he began holding
this belief as early as 1827, but also questioned the belief as late as 1843.
• They adhered to a literal hermeneutic.
• In this system, camps began to disagree over the timing of this rapture.
• Robert Gundry and George Ladd were popular proponents of a post
APPENDIX

tribulation rapture. Gleason proposed a mid-trib position on the rapture

(Discussed further in Appendix C).
C
• The system also promoted a strong distinction between Israel and the Church.

Today – Individuals, churches, and seminaries from all camps live together in conservative
evangelical circles agreeing in the same essential beliefs of the Gospel.

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Session 4: Conversion: Areas of Debate & Discussion – A Little Historical Journey!
 A Deeper Look into Each System
Much disagreement between systems comes from their interpretations of Revelation 20:1-6.
Removing this passage from the premillennial framework would topple their entire system of
understanding the end times.

We will look at key points within this passage and compare the Amillennial way of seeing the
passage along with the Premillennial counterpoints. Major areas of debate will be bolded in the
text. These arguments make up several of the key points of view for each end time position.
These arguments are outlined and taken from Grudem, chapter 55.

And I saw an angel coming down out of heaven, having the key to the Abyss and
holding in his hand a great chain. He seized the dragon, that ancient serpent, who
is the devil, or Satan, and bound him for a thousand years. He threw him into the
Abyss, and locked and sealed it over him, to keep him from deceiving the nations
anymore until the thousand years were ended. After that, he must be set free for a
short time.
I saw thrones on which were seated those who had been given authority to judge.
And I saw the souls of those who had been beheaded because of their testimony
about Jesus and because of the word of God. They had not worshiped the beast or
its image and had not received its mark on their foreheads or their hands. They
came to life and reigned with Christ a thousand years. (The rest of the dead did
not come to life until the thousand years were ended.) This is the first resurrection.
Blessed and holy are those who share in the first resurrection. The second death
has no power over them, but they will be priests of God and of Christ and will reign
with him for a thousand years.
— REVELATION 20:1-6

30
Session 4: Conversion: Areas of Debate & Discussion – A Deeper Look into Each System
 Amillennialism Premillennialism
The Bible only needs to say something
once for it to be true. The 1st coming of
Christ was not made clear in the OT, we
should not expect the 2nd coming of
Christ to be clearly stated in the OT.
• It makes sense that Revelation is where
1,000-Year This is the only place where there seems
God would state the details of the end
Literal, to be a concept of a literal 1,000-year
times.
Earthly Reign earthly reign of Christ.
• The premil interpretation is the most
natural way and straight forward way of
understanding this passage.
• We do receive hints throughout the OT
and elsewhere (Is. 11:2-9, 65:20, Zech.
14:6-21, 1 Cor. 15:24).
In Jesus’ earthly ministry (Mt. 12:28-9, Lk.
1 Pet. 5:8, 2 Cor. 4:4, Eph. 2:2, 1 John 4:3,
10:18) Jesus sees Satan fall like lightning
Binding of 5:19 – Satan is still alive, well, active, and
and Jesus talks of binding the strong
Satan powerful on planet earth. He does not
man. These are descriptions of Jesus
appear to be sealed in a pit.
decreasing Satan’s power in this age.
Same arguments as above. Satan
Deceives The church takes the Gospel to all seems to still have extreme power as the
the Nations nations, beginning with Pentecost, to “prince of the power of the air” both in
No More make this true in the here and now. the lives of individuals and over nations
(Ephesians 2:2).
The angel was “coming down from
I Saw the This must be a scene from heaven, not a heaven” (20:1), meaning he was
“Souls” literal experience on earth. descending to the earth – the location of
this scene.
Not necessarily with resurrected bodies. Souls who “came to life” could certainly
They Came
Just in the presence of Christ. be people who have their resurrected
To Life
Ezesan = they lived (aorist tense). bodies
Going to heaven after death to be with Seems clear in this passages that there
the Lord is likely this “first resurrection,” are implications, “blessed are those [not
not a full bodily resurrection. Or this is a everyone] who shares in the first resur-
reference to the bodily resurrection of rection.” Not everyone participates in
Christ. this resurrection (meaning there must
be more than one) and it must be talking
about more than just the resurrection of
Christ.

First Elsewhere there is only one resurrection The “one resurrection” verses do not
Resurrection mentioned – John 5:28-29, Acts 24:15, actually exclude the idea of more than
Dan. 12:2. one. Even John 5:28-29 refers to a
resurrection to life and to judgment—a
possible reference to two resurrections.
If a principal announces to a group of
high school students from different
grades that their graduation day is
coming, the statement is still true even
though they will experience graduation
on different days.

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Session 4: Conversion: Areas of Debate & Discussion – A Deeper Look into Each System
 Amillennialism
2nd
Amillennial Coming

Kingdom of God is now (Spiritual Millennial Reign)

Eternal State
OT Israel Church on earth is in tribulation

Israel replaced by the church

Final Rebellion
General
Resurrection

Judgment

In this position, the millennium is now. Jesus came and proclaimed that the Kingdom is here.

Matthew 28:18 - Jesus says He has all authority and His very presence is already presently with
His people.

Kingdoms are ruled with power and authority. Jesus is clear that He does not lack any authority
or power right now during this age. He has a very real adversary, but Satan has no power over
Christ and death itself has been castrated in the wake of the victorious resurrection of Christ.

The church represents the Body of Christ and His presence is real and actual in the work and
presence of the Holy Spirit, also referred to as the “Spirit of Christ” (Romans 8:9-10).

The millennium is figurative in length. A figure of speech (2 Peter 3:8).

Great Tribulation and destruction can be found throughout history and all over the earth. From
the early church and the persecution of Nero to brothers and sisters today in Muslim countries
being tortured and killed for their faith.

At the end of the age of the church, Jesus will return, unbelievers will be resurrected to
judgment, believers will be resurrected to receive new bodies and a life with God in the New
heavens and new earth.

This position would hold that we are in the last days and many of the prophecies of the Old
Testament have already been fulfilled.

Acts 2:16-21 - Peter references the prophecy from Joel 2. Joel references the “last days.”
There will be visions, prophesy, dreams. There will be great wonders in the sky and signs on
the earth. Blood, fire, smoke, and the sun will be turned into darkness and the moon to blood.
“Before the great and glorious day of the Lord shall come.”
»» P
 eter refers to all of these things as being fulfilled in Christ’s coming and this moment
of Pentecost.
»» Tongues of fire have come from heaven, men are speaking other languages.

32
Session 4: Conversion: Areas of Debate & Discussion – Amillennialism
 »» W
 onders and signs had been fulfilled in the miracles of Jesus and more would
continue with the Apostles.
»» A
 t the death of Jesus, the sky was darkened (Luke 23:45). At that same time Jesus
had bled and died, a possible reference to the moon turning to blood.

Paul alerts the Romans to recognize the moment, “Do this, knowing the time, that it is already
the hour for you to awaken from sleep; for now, salvation is nearer to us than when we believed.

The night is almost gone, and the day is near. Therefore, let us lay aside the deeds of darkness
and put on the armor of light” (Romans 13:11-2).

Tribulation is already upon them, “persevering in tribulation” (Romans 12:12).

Hebrews 1:1 - “in these last days” refers to 2000 years ago.

James 5:7-10 - present day patience is based upon knowing the Lord will come soon. “For the
coming of our Lord is near.”

Jesus, the judge, is standing at the door. A pull of the handle and He is here.

1 Peter 1:20 - The coming of Christ has ushered in the last days.

2 Peter 3:3, Jude 18 - “In the last days” scoffers will say that Jesus will not return. Peter is
alerting his readers to the scoffers of their day.

Matthew 24:24 - Jesus announced that antichrists would come, and 1 John 2:18 alerts us to
the fact that many have already come. Between Jesus and John this pattern of antichrists has
already been set.

Revelation 20:1-6 - “Amillennialism takes a non-literal approach: Satan’s binding is God’s current
restraint of him, enabling the gospel to advance everywhere. Saints who rule are Christians
who have died and are now with Christ in heaven. Their first resurrection is a spiritual reality
(they become Christians), while the second resurrection will be a bodily reality. At the end of this
present area, Christ will defeat a loosed Satan. Thus, the millennium is the current church age”
(Allison, 375).

How then can we still be waiting 2000 years later? Peter teaches us that the Lord’s perspective
is different than ours. To Him, a thousand years is like a day (2 Peter 3:8). Peter not only gives us
a perspective on our transcendent God’s understanding of time, he also reminds us of the heart
of our God, “The Lord is not slow about His promise, as some count slowness, but is patient
toward you, not wishing for any to perish but for all to come to repentance” (2 Peter 3:9). Things
will unfold in His timing even though every generation is to live with eager expectation.

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Session 4: Conversion: Areas of Debate & Discussion – Amillennialism
Arguments against Amillennialism
Most are already addressed in Revelation 20:1-6 discussion.

Leaves no room for Israel and a viable interpretation of Romans 11.

There is a lack of interpretive consistency throughout Scripture.

The chronology of Revelation 19-20 events is simply discredited.

Amillennialists take a difficult and unnatural view of Revelation 20.

The nation of Israel and the church are not treated as distinct though they are mentioned
with distinction in the New Testament (Romans 9:2-3, 10:1, 11, Ephesians 2:12).

34
Session 4: Conversion: Areas of Debate & Discussion – Amillennialism
 Postmillenialism

2nd
Postmillennial Coming
Christ rules earth
through the church

D.
A.
70

Eternal State
OT Israel Tribulation Evangelization Millennium

Society gradually gets better

Church replaces Israel or Israel not in view
Resurrection of all
for Judgment
The Last Days
(30-70 A.D.)

Some additionally hold to this being

accomplished by… Theonomy

“Postmillennialism also interprets Revelation 20:1-6 in a non-literal way. The millennium is not
the present church age, nor is it a future period of Christ’s earthly reign. Rather, it will be a
golden age emerging out of the current period as the gospel exerts its might impact.

Satan’s binding paves the way for the expansion of the gospel throughout the entire world.

Several of Jesus’ parables portray the gradual development of the kingdom of God: it is like a
mustard seed, “the smallest of all seeds” which, as it grows, eventually “becomes a tree so that
the birds of the air come and makes nests in its branches” (Matthew 13:31-2).

Similarly, it ‘is like leaven that a woman took and hid in three measures of flour, till it was all
leavened’ (13:33). These parables emphasize the gradual growth of the Gospel until it impacts
the entire world. Thus, the millennium is this future age of peace and prosperity, after which
Christ will return” (Allison, 375).

The Great Commission tells us that Jesus has all authority in heaven and on earth. If He has all
authority, if He is present with us, why would we not accomplish His mission in the world?
The millennium is simply a time of might growth through the church. Jesus is the head of the
church and fills His church—Jesus reigns through His church on earth. This concept makes
more sense than Jesus physically reigning with His church filled with believers of all ages in
their glorified bodies.

An alternate understanding of post-mil = Jesus reigns through His church and then Jesus still
comes later physically and personally reigns on earth for 1,000 years.

The believer certainly has the freedom to disagree with this point of view, but it should be
remembered that the Jews misread all the signs for Jesus. They believed they knew who and
what to look for: a mighty ruling king to save the people from their godless rulers. Yet, Jesus
surprised them in His manner, means, and purpose for coming. Perhaps we should not assume
that we will be able to perfectly predict future events with accuracy.

35
Session 4: Conversion: Areas of Debate & Discussion – Postmillennialism
Arguments against Postmillennialism
Premils agree that Jesus has all authority, but it does not mean that He will use it in this way. His
rule and authority remain true whether the mission gets completed by a certain time or not.

The parables teach us that the kingdom will grow, but we are not told to what extent.
The mustard seed plant does not grow as big as the whole world.

The church does have some influence in most of the world, but are we told how much of the
bread is leaven—5%? 40%? 100%?

History does not teach us that the world is becoming less wicked, but more wicked.
Johnathan Edwards had a very unique perspective and experience in the 1750s.

Scripture seems to paint a different picture than the postmils:

• Matthew 7:13-14 – teaches us that the gate is narrow and few will find it.

• Luke 18:8 – when the Son of Man comes, will He find faith on the earth?

• 2 Thessalonians 2:3-4 – It seems like things get worse, not better.

• 2 Timothy 3:1-5 – Men will become more wicked in the last days.

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Session 4: Conversion: Areas of Debate & Discussion – Postmillennialism
 Premillennialism

2nd
Historic Premillennial Rapture Coming
Great White
Throne of
Great
Judgment
Tribulation

Eternal State
OT Israel Church Age (7 yrs.) Millennium

Church has replaced Israel

Jesus Physically
Reigns on Earth
for 1,000 Years

2nd
Dispensational Premillennial Coming
Great White
Throne of
Great
Judgment
Tribulation

Eternal State
OT Israel Church Age (7 yrs.) Millennium

1 2 3 4 Jesus Physically
Reigns on Earth
Rapture for 1,000 Years
(4 Major Views):
1. Pre Tribulation
2. Mid Tribulation
3. Pre Wrath
4. Post Tribulation

• Israel Returns
• Temple Rebuilt
• Israel Key Figure in
Tribulation

Many of the arguments listed above against Amil and Postmil function as positive arguments for
Premil (as well as the section clarifying the premil interpretation of Revelation 20). In addition to
those:

Several OT passages don’t seem to fit into this age or into the New Creation (Isaiah 65:20,
11:6-9, 11:10-11, Psalm 72:8-14, Zechariah 14:5-17).

37
Session 4: Conversion: Areas of Debate & Discussion – Premillennialism
There are New Testament passages that may reference the millennium (Revelation 2:26-27, 1
Corinthians 15:23-25 – sounds like several possible events to come).

Revelation 20 – We are with Christ, but not yet reigning with Him as pictured in Revelation
6:9-10.

Arguments about the tribulation does not negate or dissuade from the premil position.

Romans 11:26 is clarified. Israel as a nation will see a massive renewal and conversion in the
future.

Chronology of Revelation 10-20 occurs after the 2nd coming of Christ. Premil position
maintains a consistent hermeneutic and outlines the events that take place after His return.

Arguments against Premillennialism

Majority of against arguments are found in the “pro” sections and in the discussion of amil and
postmil position (and are referenced in the amil interpretations of Revelation 20:1-6).

How can glorified saints live on earth with Jesus in a world still filled with sin and suffering? This
sounds like the opposite of being freed from sadness, grief, and pain. How will we not be broken
over the sin, rebellion, and rejection of Jesus?

Would sinners deny a glorified Christ with all of His glorified children reigning on earth?

There seems to be no clear purpose for the millennium, why not start the eternal state
immediately?

Most passages seem to point to a single final moment, a Day of the Lord.

“Be sure to explain your church’s millennial view. If it does not take a stance, encourage
participants to develop their own view while they are respectful of other positions. As all the
views appeal to Revelation 20 for support, study this passage carefully. Noting its different
interpretations by the four positions will underscore the fact at hand that all of them seek to be
biblically well grounded” (Allison, 378).

38
Session 4: Conversion: Areas of Debate & Discussion – Premillennialism
 Eschatology: Views of Millennialism
THE PREFIX BEFORE
"MILLENNIUM" REFERS TO PREMILLENNIALISM POSTMILLENNIALISM AMILLENNIALISM
THE "TIME OF CHRIST'S
SECOND COMING AS IT "SECOND COMING BEFORE
RELATES TO THE THE MILLENNIUM" "SECOND COMING AFrER "NO LITERAL MILLENNIUM''
� THE MILLENNIUM"
Definition Also referred to as CHIALISTS, refers to Christ's second coming will occur after the There will be no literal historical reign of
the second coming ofJesus Christ to earth millennium. Christ on earth for 1000 years.
PRIOR TO the 1000 year reign - or the
millennium.

Characteristics
I. Christ will return at the end of THIS The church is not the kingdom but it will The kingdom reign of Christ and His saints
AGE with His saints to the earth to bring in the kingdom (a utopian, is in existence for the period of time
reign for 1000 years as King. Christianized condition) by the preaching of between Christ's two advents. (Actually is
2. In the millennium the nation Israel the gospel. happening now.)
will experience the blessing God
promised to Abraham and David Evolutionary process for some - "New age" The kingdom is either the church on earth
pertaining to Israel's Land, idea that we are getting better and better and (Augustine's view now perpetuated by the
Nationality or (seed), and Throne. better! Christ does not return at all for these. Roman Catholic Church) and/or the saints
N.T. believers will likewise share in in heaven (Warfield's view),
some measure in the covenant Christ will not be on the earth during the
blessing having been engrafted into kingdom. He will rule in the hearts of The promises to Israel about a land, seed
the one people of God (Romans 11). people, but will return after the millennium. and throne are thus completely fulfilled
(conservative postmill). now in a spiritual sense in the church.
Summary found in Rev. 20:4-6; cf. also Is.
11; 65. Not a literal 1000 year millennium. The
church - not Israel will receive the
fulfillment of the promises to Abraham and
David in a spiritual sense.

Important Advocates
Clement, Polycarp, Ignatius, Tertullian, Daniel Whitby, Johnathan Edwards, Charles Origen, Augustine, Roman Catholic
Cyprian, Tyndale, some Anabaptists, Wesley, Charles Hodge, AA. Hodge, Church, wycliffe, Luther, Calvin, Zwingli,
Moravians, Mennonites, John Wesley, Augustus Strong, B.H. Carroll, G. W. Truett. B.B. Warfield, L. Berkho£
Ryrie, Walvoord, Graham, Criswell,
Patterson, Erickson, Akin, Mohler,
Swindoll, and MacArthur.

Session 4: Conversion: Areas of Debate & Discussion – Eschatology: Views of Millennialism

39
 Views Concerning Last Things
Categories Amillennialism Postmillennialism Historic Dispensational
Premillennialism Premillennialism

Second Single event; no distinction Single event; no distinction Rapture and Second Coming Second Coming in two phases;
Coming of between Rapture and Second between Rapture and Second simultaneous; Christ returns to Rapture of church; second
Christ Coming; introduces eternal Coming; Christ returns after reign on earth. coming to earth 7 years later.
state. Millennium.

Resurrection General resurrection of believers General resurrection of believers Resurrection of believers at Distinction in two resurrections:
and unbelievers at second and unbelievers at second beginning of Millennium.
Resurrection of unbelievers at 1.Church at Rapture; 2. Old
coming of Christ. coming of Christ. Testament/Tribulation saints
end of Millennium.
at Second Coming; 3. Un-
believers at end of
Millennium.

General judgment of all people. General judgment of all people. Judgment at Second Coming. Distinction in judgment:
Judgments Judgment at end of Tribulation.
1.Believers' works at Rapture;
2. Jews/Gentiles at end of
Tribulation; 3. Unbelievers at
end of Millennium.

Tribulation Tribulation is experienced in this Tribulation is experienced in this Posttribulation view: church Pretribulation view: church is
present age. present age. goes through the future raptured prior to Tribulation.
Tribulation.

Millennium No literal Millennium on Present age blends into Millen- Millennium is both present and At Second Coming Christ
earth after second coming. nium because of progress of future. Christ is reigning in inaugurates literal 1,000-year
Kingdom present in gospel. heaven. Millennium not Millennium on earth.
church age. necessarily 1,000 years.

Israel and the Church is the new Israel. No Church is the new Israel. No Some distinction between Israel Complete distinction between
Church distinction between Israel and distinction between Israel and and church. Future for Israel and church. Distinct
church. church. Israel, but church is spiritual program for each.
Israel.

Adherents L.Berkhof; 0. T. Allis; G. C. Charles Hodge; B. B. Warfield; G. E. Ladd; A. Reese; M. J. L. S. Chafer; J. D. Pentecost;
Berkhouwer W. G. T. Shedd; A.H. Strong Erickson C. C. Ryrie; J. F. Walvoord

Session 4: Conversion: Areas of Debate & Discussion – Views Concerning Last Things
Adapted from Paul Enns, fvloody Handbook of Theology (Chicago: Moody Press, 1989), p. 383. Used by permission.

40
 Views on the Millennium
Historic Premillennialism
(Also called Classical and Nondispensational Premillennialism)

Statement Premil!ennialists hold that the return of Christ will be preceded by certain signs, then followed by a period
of peace and righteousness in which Christ will reign on earth in person as King. Historic
of View premillennialists understand the return of Christ and the Rapture as one and the same event. They see
unity. Therefore they stand apart from the dispensational premillennialist who sees these as two events
separated by the seven-year Tribulation. Premi!lennialism wa·s the dominant eschatological interpreta-
tion in the first three centuries of the Christian church. Early fathers Papias, lrenaeus, Justin Martyr,
Tertu!lian, and others held to this view.

Proponents George E. Ladd, J. Barton Payne, Alexander Reese, Millard Erickson

Arguments for Arguments Against

The chronology of Revelation 10-20 shows that immediately The reign of Christ does not begin after the first resurrection
following the second coming of Christ the following will for he now reigns at the right hand of the Father (Heb.
occur: the binding of Satan (20: 1 -3), the first resurrection 13). (178-79)
(20:4-6), and the beginning of the reign of Christ (20:4-7)
for a "thousand years.'· (17-18)*

At the present time, the church is the spiritual Israel. God will While the church benefits spiritually from the promises made
return the nation of Israel to her rightful place to fulfill the to Israel, Israel and the church are never specifically
promises of the kingdom (Rom. 11) in the mi!lennia! equated. (42-44)
kingdom. This passage supports the teaching of verse 24:
A kingdom composed of both glorified saints and people still
"How much more readily will these, who are the natural
in the flesh seems too unreal to be possible. ( 49)
branches be grafted into their own olive tree?" ( 18-29)

The Old Testament and Christ predicted a kingdom in which The kingdom is an overall teaching of the Bible. It now Iles
the Anointed One would rule (Ps. 2; Matt. 25:24}. in the church (Matt. 12:28; Luke 17:20-21 }. Christ reigns
now in heaven (Heb. 1 :3; 2:7-8). ( 178-79)

As the prophecies of the Old Testament were fulfilled in the The interpretation of Revelation 20: 1-7 does not necessitate
past, so those concerning the future will be too. This is an literalism. These verses can be understood symbolically, since
argument for consistency in hermeneutics. (27-29) the book of Revelation employs many symbols. (161 )

The church serves to fulfill some of the promises made to This view insists that the New Testament interprets the Old
Israel. Christ made this clear after the Jews rejected him Testament prophecies in cases where the New Testament
(Matt. 12:28; Luke 17:20-21 ). (20-26) actually is applying a principle found in an Old Testament
prophecy (Hos. 11: 1 in Matt. 2: 15; Hos. 1: 10 £, 2:23 in
Rom. 9:24-26). (42-43)

The understanding of "came to life" (Rev. 20:4) can be

understood to mean "living," and not resurrection.

Many of the early church fathers held to this view o f It i s not easy t o place the church fathers definitely into one view of
eschatology. (9) eschatology. Also, doctrine is not deterrnined by a sU1vey of
church fat hers, but by study of Scripture. (41)

A literal 1000-year earthly reign is referred to in only one The Old Testament prophecies provide the basis for New
passage (Rev. 20: 1-6) and it is mentioned in apocalyptic Testament prophecies. The New Testarnent sets the place and
literature. The Old Testament cannot be used to supply duration of the Millennium (Rev. 20: 1-6), and the O!d
material on the Mi!lennium. (32) Testarnent gives much of the nature of the Millennium. {43-46}

Romans 11 :26 says that national Israel will be converted. (27- /v\any passages in the New Testament dissolve distinctions between
28) Israel andthech=h (Gal. 2;28-29; 3:7; Eph 2:14-16). (109)

God has made a special place for national Israel in his Israel was chosen as a nation through which the Messiah
program. (27-28) would come. Since Jesus finished his work, Israel's
unique purpose has been fulfilled. (53)

*The numbers following each of the statements refers to pages in Robert G. Clouse, The Meaning of the Millennium: Four Views
(Downers Grove: !nterYarsity Press, 1977). Used by permission. Other statements are from a variety of writers.

41
Session 4: Conversion: Areas of Debate & Discussion – Views on the Millennialism
 Views on the Millennium (con't)

Dispensational Premillennialism

Statement Adherents of this school are represented by those who generally hold to the concept of two-stages in the
corning of Christ. He will come for his church (Rapture) and then with his church (revelation). The two
of View events are separated by a seven-year Tribulation. There is a consistent distinction between Israel and
the church throughout history.

Proponents J. N. Darby, C. I. Scofield, Lewis Sperry Chafer, John Walvoord, Charles Feinberg, Herman Hoyt, Harry
Ironside, Alva McClain, Eric Sauer, Charles Ryrie

Arguments For Arguments Against

This view maintains a consistent hermeneutic that allows Israel fulfilled its land promises once in the conquest (Josh.
Israel to fulfill promises given to them and the church to 21 :43, 45). !ts purpose of bringing forth the Messiah has
fulfill its promise. (66-68) also been fulfilled. ( l O 1)

The "coming to life" (Rev. 20:4-5) being designated as the This resurrection is not a bodily-resurrection because only one
first resurrection supports this view. This resurrection bodily resurrection occurs (John 5:28-29; Acts 24:15).
precedes the millennial reign. (37-38) This is a spiritual resurrection. (56-58; 168)

Scriptures reveal both a universal and a mediatorial kingdom God's rule over the creation has always been through a
which are two aspects of God's rule. The mediatorial mediator. Thus his mediatorial rule cannot be restricted to
kingdom is the Millennium, in which Christ will reign on the Millennium. (93)
earth. (72- 73ff; 91)

A literal reading of Revelation 19-20 leads to a dispensationa! Much of Revelation must be understood symbolically because
premillennial view. Other views must spiritualize the of its apocalyptic nature.
events.

The Abrahamic covenant will be completely fulfilled in Israel The promises made to Old Testament Israel were always
(Gen. 12:1-3). Its outworking is seen in the Palestinian, conditional, based on Israel's obedience and faithfulness.
Davidic, and new covenants. The church shares the The new covenant is for the church, not for Israel. ( 100)
blessings of the new covenant, but does not fulfill its
promises (Gal. 3:16).

The concept of a literal earthly kingdom is an outgrowth of The New Testament, which is the sole authority for the church,
the overall kingdom teachings in both Old and New replaced the Old Testament and its promises. (97)
Testaments. (42-43)

The Millennium is possible and necessary because not all of Israel's disobedience negated their promises, which were
the promises given to Israel have been fulfilled. (Enns, 390) based on their faithfulness (Jer. 18:9-10). (98)

The Old Testament describes the kingdom as a literal on- The New Testament shows that Christ established a kingdom
earth reign of Messiah over the whole world. (79-84) at his first coming and is now reigning over the whole world.
(102)

42
Session 4: Conversion: Areas of Debate & Discussion – Views on the Millennialism
 Views on the Millennium (con't)
Postmillennialism

Statement Postmillennialists believe that the kingdom of God is now extended through teaching, preaching, evangeliza-
tion, and missionary activities. The world is to be Christianized, and the result will be a long period of
of View peace and prosperity called the Millennium. This will be followed by Christ's return. This position is
seemingly gaining more adherents in contemporary circles, such as the Christian Reconstruction Institute
for Christian Studies. The leading proponent of traditional postmillennium was Loraine Boettner. See his
book The Millennium (Philadelphia: Presbyterian and Ref ormed Publishing Co., 1957).

Proponents Augustine, Loraine Boettner, A. Hodge, Charles Hodge, W. G. T. Shedd, A.H. Strong, B. B. Warfield,
Joachim of Fiore, Daniel Whitby, James Snowden, Christian Reconstructionists

Arguments For Arguments Against

The rule of the Spirit of God in the heart of the believer is in one This view fails to deal adequately with Revelation 20 in
sense a millennium (John 14-16). (121) formulating and defining its concept of the Millennium.
(Erickson, 1208)

The universal diffusion of the gospel is promised by Christ The Great Commission does command universal gospel
(Matt. 28, 18-20). proclamation, but the world is characterized by spiritual
decline, not spiritual growth.

Christ's throne is in heaven where he is now reigning and ruling Neither of these statements necessitates postmillennialism
(Ps. 47:2; 97:5). The church has the job of proclaiming that or preclude a future earthly reign.
truth and seeing people come to faith in him. { 118- 1 19)

Salvation will come to all nations, tribes, peoples, and tongues While salvation will come to all nations, this does not mean
(Rev. 7,9-10). that all, or nearly all, will be saved. Nor does the New
Testament say the Gospel is designed to improve the
social conditions in the world.

Christ's parable of the mustard seed shows how the gospel A majority of saved people on earth does not guarantee the
extends and expands slowly but surely until it covers the golden age that postmillennia!ism expects to come.
whole world (Matt. 13:31-32).
The saved will far outnumber the lost in the world. ( 150-51)

Many evidences exist that show that where the gospel is The attitude of idealistic optimism overlooks the passages
preached, social and moral conditions are being greatly that reveal the distress and apostasy of the end times
improved. (Matt. 24,3-14; l Tim. 4, 1-5; 2 Tim. 3,1-7).
Also, just as many evidences can be gathered to prove that
the world conditions are declining. ( 151)

Through the preaching of the gospel and the saving work of The use of an allegorical approach to the interpretation of
the Spirit, the world will be Christianized and Christ will Scripture in Revelation 20 is completely allegorizing the
return at the end of a long period of peace commonly called thousand year reign.
the Millennium. (118)
There is a limited amount of scriptural support for this
position.

43
Session 4: Conversion: Areas of Debate & Discussion – Views on the Millennialism
 Views on the Millennium (con't)

Amillennialism

Statement The Bible predicts a continuous parallel growth of good and evil in the world between the first coming of
Christ and the second coming of Christ. The kingdom of God is now present in the world through his
of View Word, his Spirit, his church. This position has also been called "realized millennialism."

Oswald Allis, Louis Berkhof, G. Berkouwer, William Hendriksen, Abraham Kuyper, Leon Morris, Anthony
Proponents Hoekema, other Reformed theologians, and the Roman Catholic Church.

Arguments for Arguments Against

The conditional nature of the Abrahamic covenant ( as well as Many passages show that the Abrahamic Covenant was
the other covenants) indicates that fulfillment of it, or the lack unconditional and was to be literally fulfilled by Israel.
of it, is transferred to the church through Jesus Christ { Gen.
12:1-3; Rom. 10; Gal. 3:16).

The land promises of the Abrahamic covenant were expanded This position has problems in being hermeneutically
from Jews to all believers and from the land of Canaan to the consistent in the interpretation of the Scriptures. It
new earth. spiritualizes passages that can clearly be understood
literally.

Prophecy demands a symbolic approach to interpreting the The chronology of Revelation 19-20 is continuous and
Bible. Therefore, prophetic passages can be understood in describes events that will occur in the end of the
the overall framework of God's outworking of his covenant Tribulation and prior to the thousand- year reign of
(e.g., Rev. 20). (161) Christ.

The Old and New Testaments are bound together in unity under Scripture does not clearly reveal a covenant of grace. This
the covenant of grace. Israel and the church are not two is a theological term coined to fit into the amillennial
distinct programs but one unified outworking of God's scheme of eschatology.
purposes and plans. (186)

The kingdom of God is central in biblical history. It was central The position clearly does not see God's having a place for
in the Old Testament, in Jesus' ministry, and in the church Israel in the future. Amillennialists have difficulty in
and wi!l consummate with Christ's return. There is no need to explaining Romans 11.
call for a kingdom at a latter time, for the kingdom has
always been. (177-79)

History is moving toward the goal of the total redemption of the The total redemption of the universe is the goal of all
universe (Eph. 1: 1 O; Col. 1: 18). (187) millennial views. This does not specifically support an
amillennial view.

Revelation 20:4-6 refers to the reign of souls with Christ in Revelation 20:4-5 clearly refers to a resurrection, yet the
heaven as he reigns by his word and his spirit. {164-66) amillennialists avoid the issue. Forms of the Greek word
zao {(dw) "to live" are used this way for resurrection in
John 5:25 and Revelation 2:8.

The New Testament often equates Israel and the church as a National Israel and the church are treated as distinct in the
unity (Acts 13:32-39: Gal. 6:15; 1 Peter 2:9). (Hoekema, New Testament (Acts 3: 12; 4:8-1 0; 21:28; Rom. 9:3-4;
197-98) 10:1; 11; Eph. 2:12).

44
Session 4: Conversion: Areas of Debate & Discussion – Views on the Millennialism
 Dispensational Time Chart of Last Things

Incarnation The ap rray�uow0a Day of the Lord The drromAvif,1, Eternal State
("revelation")

Chur Age Interstitial Period Time of Jacob's Trouble I The Millennium

t r
,.""T "'., t (Mid-Tribulation) t
•
t t t
Matt. 1:18-23 Eph. 23-6 1 Thess. 4: 17 Mal. 4:5 Dan. 9:27 Matt. 24:30-31 Rev. 20:1-6 1 Cor. 15:24-28
Gal. 4:4 1 Thess. 5:4 1 Pet. 1:7, 13; Rev. 7:26-27 Rev. 21-22
Phil. 2:6-8 2 Thess. 2:2 Rev. 1 :1
2 Pet. 3:10

Session 4: Conversion: Areas of Debate & Discussion – Dispensational Time Chart of Last Things
45
 Bibliography
Akin, Danny. Christian Theology Part II, Book House, H. Wayne. Charts of Christian
V Eschatology-Notes Compiled. Louisville, Theology & Doctrine. Grand Rapids, MI:
KY: Southern Baptist Theological Zondervan, 1992.
Seminary, 2003.
House, H. Wayne. Chronological and
Berkhof, Louis. Systematic Theology. Grand Background Charts of the New Testament.
Rapids, MI: William B. Eerdmans Publishing Grand Rapids, MI: Zondervan, 1981.
Company, 1938.
Morris, Leon. Tyndale New Testament
Blaising, Craig A.; Bock, Darrell L. Progressive Commentaries. Grand Rapids, MI:
Dispensationalism. Grand Rapids, MI: Williams B. Ferdman, 2000.
Baker Books, 1993.
Osborne, Grant R. Revelation. Grand Rapids,
Blaising, Craig A.; Gentry, Jr., Kenneth L.; MI: Baker Publishing Group, 2002.
Strimple, Robert B. The Millennium and
Beyond. Grand Rapids, MI: Zondervan, Pentecost, J. Dwight. Things to Come, A
1999. Study in Biblical Eschatology. Grand
Rapids, MI; Zondervan, 1958.
Brand, Chad O.; Pratt, Jr., Tom; Reymond,
Robert L.; Saucy, Robert L.; Thomas, Robertson, O. Palmer. The Christ of the
Robert L. Perspectives on Israel and The Covenants. Phillipsburg, NJ: Presbyterian
Church: 4 Views. Nashville, TN: B&H and Reformed Publishing Company, 1980.
Academic, 2015.
Ryrie, Charles C. Dispensationalism. Chicago,
Chester, Tim. Revelation For You. Epsom, IL: Moody Press, 1966.
Surrey, England: The Good Book
Company, 2019. Schnabel, Eckhard. 40 Questions About The
End Times. Grand Rapids, MI: Kregel
Dumbrell, W. J. Covenant and Creation, A Publications, 2011.
Theology of the Old Testament Covenants.
Carlisle, CA: Paternoster Press. Thiessen, Henry C. Lectures in Systematic
Theology. Grand Rapids, MI: William B.
Erickson, Millard J. Christian Theology. Grand Eerdmans Publishing Company, 1949.
Rapids, MI: Baker Books, 1983.
Vos, Geerhardus. Grace & Glory. Edinburgh,
Gentry, Peter J. How to Read & Understand England: The Banner of Truth & Trust,
The Biblical Prophets. Wheaton, IL: 1994.
Crossway, 2017.
Walvoord, John F. The Revelation of Jesus
Grudem, Wayne. Systematic Theology: An Christ. Chicago, IL: Moody Press, 1966.
Introduction to Biblical Doctrine. Grand
Rapids, MI: Zondervan, 1994. Wells, Tom; Zaspel, Fred. New Covenant
Theology. Frederick, MD: New Covenant
Hoekema, Anthony A. The Bible and The Media, 2002.
Future. Grand Rapids, MI: William B.
Eerdmans Publishing Company, 1979.

46
Bibliography
EXTRA
STUFF!

Appendices

45
 APPENDIX A:

Popular Systems of Interpretation

Dispensationalism - It is premillennial system that uses a futurist interpretation of Revelation.
The system describes God’s redemptive plan as taking place through clear periods,
administrations, or “dispensations.” Each period includes new revelation and distinction
from the previous (The Fall, The Law, The Coming of Christ…). Each dispensation may have
distinct rules of interpretation. The clear lines of distinction between dispensations leads to a
conclusion that Israel and the Church have a high level of distinction from one another - now
and maybe even eternally. Further study can be done by reading the Scofield Study Bible,
Walvoord, Pentecost, Theissen, or Ryrie. Distinctions between Classical and Progressive
Dispensationalism.

Covenant Theology – Many in this group lean more towards a heavy symbolic hermeneutic
in the book of Revelation. This is a system based around progressive revelation of God and
his redemptive plan through His Covenant with His people (Adam, Noah, Abraham…). God’s
covenant is ultimately with those who believe, so no clear distinction is made between Israel and
the church. Covenant theologians do not view the Bible in distinct dispensations as much as the
progressive growth of a single theme – the Redemptive Covenant of God. Deeper study can be
done by reading O. Palmer Robertson, Geerhardus Vos, Louis Berkhof, Robert L. Reymond, or
W. J. Dumbrell.

Classic Dispensationalism - This position describes a particular view of the end times
developed by John Nelson Darby in the mid-nineteenth century. It was popularized by the
Scofield Reference Bible and can be seen depicted fictionally in the Left Behind series.
Clarifying characteristics include:
• Prophecies to Israel and to the Church need to be strictly distinct from one another.
• OT prophecies concerning the Jews have been fulfilled or will be fulfilled for ethnic Jews in
the future.
• The church will be removed from the earth by a rapture (taken up to Christ) before the great
tribulation begins.
• During this time, many Jews will receive Jesus as their Messiah.
• The appearance of the Antichrist will initiate the last phase of history.
• Jesus will return to earth and establish a literal 1,000-year reign, before the final judgment
and restoration.
• In the end, there are two peoples of God - Israel and the Church.

Progressive Dispensationalists - Now held by many theologians (Blaising, Bock).

• The kingdom of God is initiated at the first coming of Christ and will consummated at his 2nd
coming.
• There is no sharp distinction between Israel and the Church. Not necessarily two eternally
distinct groups.
• Many OT prophecies are partially fulfilled by the church, while there is a future for ethnic
Israel.
• Jesus is sitting on “David’s throne” and rules in the here and now, but His rule will be
completely realized by all in the end. They hold to an “already, not yet” hermeneutic.

47
Appendix A: Popular Systems of Interpretation
 APPENDIX B:

The Broad Eschatological Outlook

of the Old and New Testaments
“Eschatology must not be thought of as something which is found only in, say, such Bible books
as Daniel and Revelation, but as dominating and permeating the entire message of the Bible”
(Hoekema, 3). The following discussion is primarily taken from The Last Things, by Anthony
Hoekema.

Christianity is always forward looking. Paul makes this clear as he summarizes the Christian life
as “faith, hope, and love” (1 Corinthians 13:13). To remove forward looking hope is to remove an
essential component of our faith.

This was true of the Old Testament believer as well. “But we must say again that the faith of the
Old Testament believer was eschatological through and through. He looked forward to God’s
intervention in history, both in the near future and in the distant future” (Hoekema, 12).

Hebrews 11:10 & 13 teach that Abraham looked forward to future city. He saw what was
promised from a distance and trusted that God would make it so, and in doing so, God honors
him for his forward-looking faith!

The Old Testament believer looked forward to:

A coming Messiah.
One who would:
• Crush the head of the serpent
• Bless the nations
• Be of Abraham’s seed (his descendent)
• Sit on the throne of David
• Fulfill the roles of Prophet, Priest, and King (Deuteronomy 18:15, Psalm 110:4, Zechariah 9:9)
• Be with His people as Immanuel (Isaiah 7:14)
• Be a suffering servant (Isaiah 52-53)
• Be as the “son of man” (Daniel 7:13-14)

The Kingdom of God

God is described as King of both Israel and the whole earth (Deuteronomy 33:5, Psalm 84:3,
Isaiah 43:15 & Psalm 29:10, 47:2, Isaiah 6:5, Jeremiah 46:18).

The New Covenant

Jeremiah 31:31-34 speaks of a new covenant. Hebrews 8:8-13 and 1 Corinthians 11:25 teaches
that Jesus ushered in the new covenant spoken of in the Old Testament.

The Restoration of Israel

Isaiah 11:11 - Israel’s return will be in repentance and faith (Ezekiel 36:24-28, Isaiah 24-27).
The language “yet a second time” in this passage points to the Exodus event in Israel’s past.
God will work a great miracle to bring His people back and redeem them.
Joel also speaks of the day when God restores His people (Joel 2:28-31). He speaks of an
outpouring of the Spirit and speaks of cosmic events such as the darkening of the sun and the
moon turning to blood.

48
Appendix B: The Broad Eschatological Outlook of the Old and New Testaments
Prophetic Perspective - Joel’s prophecy speaks of what feels like a singular event, but actually
takes place thousands of years apart.

Joel 2:28-29 - speaks of an outpouring of the Spirit, which takes place in the book of Acts.
Joel also then speaks of a great and terrible day of the Lord (2:30-31) that uses language similar
to Jesus’ language as He describes his Second Coming (Luke 21:25, Matthew 24:29).

The Old Testament reader would likely see all of this as a single event, but from New Testament
eyes, it is clearly two distinct events.

The Day of the Lord

This is a very confusing and loaded phrase. It can speak of a day that is near (Obadiah 15-16) for
the nation of Israel, or it can speak of a distant day.

Isaiah 13:6-22 speaks of both intertwined together. Babylon will be destroyed (6-8, 17-22),
which takes place during these days (Persia). And it speaks of a distant day, again described by
cosmic events (9-11), reflecting the words of Jesus describing His return.
“It would seem as if Isaiah is seeing the destruction of Babylon and the final, eschatological day
of the Lord as if they were one day, one divine visitation” (Hoekema, 10).

The Day of the Lord was also carried differing expectations. Amos 5:18 spoke of it as a day of
judgment (along with Isaiah 2:12, 17, and Zephaniah 1:14-15).

Yet Joel 2:32 views it as the day that will bring salvation.

Malachi 4:2, 5 - Judgment is in view, along with healing and joy for all those who fear God’s
name.

It appears that this future day will include both judgment for some and salvation for others.

It is crucial for the interpreter to see the complexity of these prophecies. Identifying the
situation of the audience, the intention of the author, and understanding the nature of the
prophetic fulfillment is essential at coming to the right conclusions about the text. We pray, we
study, and we discuss - but we must be slow to assume that we have figured out all the answers
(humility is our friend).

The New Heavens and the New Earth

The great eschatological hope of Israel included the restoration of creation (Isaiah 65:17).
“For behold, I create new heavens and a new earth; and the former things shall not be
remembered or come into mind.” Isaiah 66:22
Fruitful fields 32:15
Deserts shall blossom 35:1
Dry places will be springs of water 35:7
Peace will return to the animal world 11:6-8
The earth shall be full of the knowledge of the Lord as the waters cover the sea 11:9

The Eschatological Outlook of the New Testament

The greatest eschatological event has already happened in the person and work of Jesus
in time space history.
According to Anna and Simeon, Jesus was the one they were looking for - the consolation and
redemption of Israel (Luke 2:25. 2:38).

49
Appendix B: The Broad Eschatological Outlook of the Old and New Testaments
 Jesus is the fulfillment of many of the Old Testament prophecies (Matthew 1:20-23).
He is the single sacrifice for all time (Hebrews 10:12).

Jesus’ coming announces that the kingdom of God / heaven is at hand (Matthew 3:2, Mark
1:15).

Jesus told the Pharisees that the kingdom of God has come upon them (Matthew 12:28).

We are living in the Last Days

Peter quotes Joel in Acts 2:16-17, declaring that they are in the last days.

“Now these things happened to them as an example, and they were written for our instruction
upon whom the ends of the ages have come.” 1 Corinthians 10:11

“Otherwise, He would have needed to suffer often since the foundation of the world; but now
once at the consummation of the ages He has manifested to put away sin by the sacrifice of
Himself.” Hebrews 9:26

“Children it is the last hour; and just as you heard that antichrist is coming, even now many
antichrists have appeared; from this we know that it is the last hour.” 1 John 2:18

Even now we are living in an inaugurated or realized eschatology.

Already, Not Yet Tension

Even though we are in the last days, much is yet to come. There are the last days (plural), but
there is still a last day (singular) coming.

“He who rejects Me and does not receive My sayings, has one who judges him; the word I spoke
is what will judge him at the last day.” John 12:48

What looked like a single event from Old Testament eyes, is now shown to be multiple events.

The events have begun, yet many are yet to come. So we are indeed living in the last days, yet
much is yet to be fulfilled.

From these basic biblical concepts, there can be a simple summary. More details are given and
must be filled in, but we know this is the starting point of the eschatological conversation:

Creation 1st Coming of Christ 2nd Coming

The past age This age The age to come
The last days The last day
The end of the ages The end of the age

Great blessings have come, yet even greater are yet to come!

Hope reigns in the life of the believer.

A study of end times must finalize in a sense of encouragement (Revelation 1:3)

In the end, “blessed” are those who have believed in Christ (Revelation 22:14)

50
Appendix B: The Broad Eschatological Outlook of the Old and New Testaments
 APPENDIX C:
v·1ews on the Rapture
Pretribulation
Statement Stated: Christ will come for his saints;afterward he will come with his saints. The first stage of
Christ's coming is called the Rapture;the second is called the revelation. The older school
of View emphasized the issue of "imminency." However, in recent days the crux of this position centers
more around the aspect of God's wrath and whether the church is called to experience any or all
of it during the Tribulation.

Proponents John F. Walvoord, J. DwightPentecost, John Feinberg, Paul Feinberg, Herman Hoyt, Charles
Ryrie, RenePache, Henry C. Thiessen, Leon Wood, Hal Lindsey, Alva McClain, John A. Sproul,
Richard Mayhue.

Arguments For Arguments Against

The Bible says that Christians (the church) are exempt Christians are exempt from God's wrath(dpm), but the
from divine wrath (1 Thess. 1: 10). This exemption majority of passages dealing with tribulation (BJ..u/;1s-)
does not mean that the church does not experience refer to the tribulation that believers suffer. Exemption
trials, persecution, or suffering. from wrath does not mean exemption from tribulation.
Also, if Christians are exempt from wrath of the
Tribulation, those who believe during the Tribulation
would need to be raptured at conversion.

The believers are also exempt from the time of wrath Normative meaning of ek (b-) is "out from the midst of"
recorded in Revelation 3:10. This is supported by the and does not require a snatching from trial. It can
way the Greek preposition ek (fr) is used in this mean kept form tribulation without being taken from
passage. trial. The normal preposition for "keeping away from"
is drro.

All positions of tribulation rapture predict a miUennial kingdom. 144,000 of Revelation can populate the Earth during the
The pre-tribulation position calls for living, nonglorified time of the Millennium.
believers to enter the kingdom, thus to repopulate the
kingdom (Zech. 12:10-13:1;Rom. 11:26).

This position offers a clear distinction between the The "blessed hope" and "glorious appearing" are the
Rapture and the revelation, an interval of time. This is same events (Rapture and revelation). The New
consistent with various Scriptures that discuss both Testament speaks of one second coming, not of two
these events. For the Rapture: John 14:1- 14;1 Cor. aomings or of a coming in two stages. The distinction
15:51-58;1 Thess. 4: 13-18; for the revelation, or the may be in the nature of events not in time differences.
second coming of Christ: Zech. 14;Matt. 24:29-31;
Mark 13:24-27; Luke 21 :25-27;Rev. 19.

This position stresses imminency. Christ can return at any lmminency for the apostles and the early church during
time;therefore believers have an attitude of expectancy this time revolved around the second coming of
(Titus 2:13). There are no preparatory warnings of an Christ. Thus, the two events are coterminous, not
impending tribulation for the church-age believers separate (Matt. 24:3, 27, 37, 39;2 Thess. 2:8;James
(Acts 20:29-30;2Peter 2:1;1 John 4:1-3). 5:7-8;1 John 2:28). Also, 2 Thessalonians 2: 1-10
may list events to be expected before the Rapture.

This position sees a literal Tribulation as given in Revela- Much language in Revelation 6-19 is figurative, the
lion 6-19. These is no mentioned of the church tribulation may be as well. Argument from silence is
(argument from silence) in Revelation 4-18. inherently weak reasoning.

The Restrainer mentioned in 2 Thessalonians 2:1-12 is Holy Spirit's indwelling ministry is not equivalent to his
the Holy Spirit indwelling the church. He must remove restraining work. Also, passage does not clearly
her (the church) before the Tribulation begins. equate the restrainer with the Holy Spirit, or the
removal of the restraint with a rapture of the church.

Several portions of this chart from adapted from Millard J. Erickson, Christian Theology Vol. 3 (Grand Rapids: Baker Book House,
1985), pp. 1149-1224. Used by permission; also Gleason L. Archer, Jr., Paul D. Feinberg, Douglas J. Moo, and Richard R. Reiter,
The Rapture: Pre-, Mid-, Post-Tribulatlonal? (Grand Rapids: Zondervan, 1984). Used by permission.

51
Appendix C: Views on the Rapture
 Views on the Raoture
Partial Rapture

Statement This position states that only believers who are watching and waiting for the Lord will be raptured
at various times before and during the seven-year Tribulation. Those who are raptured are
of View spiritually mature saints, both dead and living (1 Thess. 4:13-18).

Proponents Joseph Seiss, G. H. Lang, Robert Gavett, Witness Lee, G. H. Pember, Ira E. David, D. H. Panton

Arguments For Arguments Against

New Testament often views the resurrection as a reward Rapture is part of the culmination of salvation. God
to be strived for (Matt. 19:28-29; Luke 9:62; 20:35; starts salvation by grace and will finish it by his grace,
Phil. 3:10- 14; Rev. 2; 11; 3:5). Therefore, not all not by our works. (Eph. 2:8-9)
believers will gain the first resurrection, only those who
are worthy.

Other Scriptures indicate partial rapture of believers, or There is confusion between verses that apply to Israel
an idea similar to this (Matt. 24:40-51). and verses that apply to the church in the Gospel
passages.
This is not the Rapture, but a taking away to judgment as
in the example of the Flood in Matthew 24:39. 1
Corinthians 15:51-52 says all believers will be raptured.

There is an emphasis on watching, waiting, working, and The emphasis is on working for rewards (crowns, 2 Tim.
the hope of rewards (Matt. 24:41-42; 25:1-13; 1 Thess. 4:8) not for participation in the Rapture.
5:6; Heb. 9:28).

There are verses that emphasize the need to suffer in Believers suffer in every age, and all believers will reign
order to reign (Rom. 8: 16-17; Luke 22:28-30; Acts with Christ. The suffering and reigning of Christians is
14:22; Col. 3:24; 2 Thess. 1 :4-5). Therefore, believers never linked to any supposed order of the rapture.
must suffer now or during the Tribulation before they
can reign with Christ.

A believer, through sinning, can lose his right to enjoy the These passages speak of the unsaved not entering the
first resurrection and the kingdom (1 Cor. 6: 19-20; Gal. kingdom. They do not apply to believers.
5:19-21; Heb. 12:14).

Worthy, watching believers will be rewarded by being There is the division in the church, the body of Christ. It
raptured before the Tribulation (Rev. 3: 10). seems that those worthy of being translated will be
raptured, while those not worthy will be left behind.
Passages like John 14: 1; I Corinthians 15:51-52
obviously include all believers.

Since the baptism of the Spirit empowers to witness (Acts The baptism of the Spirit places all believers in the body
1 :8) and not all believers witness, not all believers are of Christ (I Cor. 12:13).
in the body of Christ (1 Cor. 12: 13) and not all are
raptured.

52
Appendix C: Views on the Rapture
 Views on the Raoture
Midtribulation

Statement This position sees that the church, believers in Christ, are raptured in the middle of the tribulation
period, prior to the Great Tribulation. This view offers the best of the pretribulation and
of View posttribulation positions. It also has the mid-seventieth-week Rapture.

Proponents Gleason L. Archer, Norman Harrison, J. Oliver Buswell, Merrill C. Tenney, G. H. Lang

Arguments For Arguments Against

This position offers fewer problems than either the pre- or There is a loss of imminency in this position (as also in
posttribulational views. It avoids the problems of the posttribulation). No longer are we called upon to wait
two extremes. and watch, but to look for preparatory signs, as given
in the book of Revelation and in Matthew 24:1-14.

There is a great emphasis on the 3 1/2 years (42 months, The emphasis on the middle of the Tribulation is due to
1,260 days) in the Scripture to divide the 7 years of the breaking of the covenant with Israel (Dan. 9:27),
Tribulation (Dan. 7; 9:27; 12:7; Rev. 11:23; 12:3, 6, 14). not because of the Rapture.

The Olivet Discourse (Matt. 24-25) talks of the coming, The only concrete link is the use of parousia in both
appearing, and return of Christ. It coincides with the passages. Many other differences in the contexts
Rapture passage in 1 Thessalonians 4:15. make this a weak link.

2 Thessalonians 2: 14 clearly specifies preceding signs to 2 Thessalonians 2: I ff. refers to the two events preced-
the Rapture. ing the Day of the Lord, not the rapture of the church.

Revelation 11: 15-19 mentions the seventh trumpet, Does the Rapture truly occur in Revelation 11 just
which is identical to the trumpet of God in 1 because there is a trumpet sound? The argument is
Thessalonians 4:16. weak and has no biblical basis.

This position keeps the distinction between the Rapture Pretribulation also maintains temporal distinction.
and revelation, thus two stages in the coming of Christ. Posttribulation maintains a.distinction as well, though
it is a difference in essence rather than time.

The church is delivered from the wrath of God but not Those who hold this view must devise a new concept of
from trials and testing, since the Rapture occurs in the wrath in the book of Revelation. There is forced
middle of the Tribulation, just prior to the great spiritualization of chapters 1-1 1 for contemporary
outpouring of God's wrath. purposes and not future fulfillment. The church can
be delivered from wrath either by pretribulation
rapture or by protection from wrath.

Just as there is overlapping in the book of Acts in terms The church has both Jews and Gentiles in it. This does
of the program of God for the church and Israel, so not necessitate, however, an overlapping of God's
there is overlapping in the program of God in the book program for the church and for national Israel.
of Revelation.

This view allows for the nonglorified saints at the end of Pretribulation also allows for repopulation. Also, it is
the Tribulation to enter the millennial kingdom to possible that some unbelievers will enter the Mlllen-
repopulate the world. nium since the conversion of Israel will not take place
until the Second Advent.

53
Appendix C: Views on the Rapture
 Views on the Rapture
Posttribulation

Statement This position asserts that the living believers are to be raptured at the second coming of Christ, which
will occur at the end of the Tribulation. Within this camp, there are four views as categorized by
of View Walvoord: (a) classic, (b) semiclassic, (c) futurist, (d) dispensational. The spectrum is broad,
encompassing a period of time from the early church fathers to the present century.

Proponents Classic: J. Barton Payne

Semiclassic: Alexander Reese, Norman MacPherson, George L. Rose, George H. Fromow
Futurist: George Ladd, Dave MacPherson
Dispensational: Robert H. Gundry, Douglas J. Moo
Others: Harold Ockenga, J. Sidlow Baxter

Arguments For Arguments Against

The Rapture is preceded by unmistakable signs (Matt. The position raises problems about the repopulation of
24:3-31). These signs are part of the tribulation period the millennial kingdom by flesh and blood believers if
the saints must go through. The culmination will be the they are all raptured and glorified.
return of Christ, which involves the rapture of believers
(Matt. 24:29-31, 40-41 ). In the Olivet Discourse Christ
does talk of the Rapture with the revelation.

The parable of the wheat and tares (Matt. 13:24) shows The view that the 144,000 in Revelation are the ones
that separation takes place at the end of the age. At who populate the earth fails to take the context of this
that time, the good (believers) are distinguished from passage into consideration.
the bad (unbelievers), and this occurs at the end of the
Tribulation.

The order of resurrection demands that all believers of all Their exegetical argument of Revelation 3: IO with ek ("from")
ages be brought back in their glorified bodies at the end is weak. To interpret "trial" as anything else but God's wrath
of the Tribulation (Rev. 20:4-6). is not doing justice to this word or the text.

The New Testament words on the return of Christ make no The sequence of events, connecting 1 Thessalonians 4
distinction of stages: epiphany, manifestation, revela- with the Rapture and I Thessalonians 5 with the Day
lion, parousia, the day, that day, the day of Jesus Christ, of the Lord, is glossed over in determining chrono-
the day of the Lord Jesus, and the day of the Lord. logical order of events.

The phrase "keep you from the hour of trial" in Revela- Just as Scripture may be somewhat silent regarding a
tion 3: IO can also refer to deliverance from the wrath of pretribulation rapture, so there is greater silence in a
Satan as it operates in the Tribulation period. posttribulation rapture. This is especially true in John's
prophetic letter of Revelation, where there is more
emphasis on the return of Christ. A case in point is the
vague mention of the church in Revelation 4-18.

The rise in apostasy is a sign that will precede the return The argument that a posttribulation rapture was the
of Christ (2 Thess. 2:8). belief of the historic Christian church falls apart when
we see that what was believed in the early church is
quite different from what is believed today. Neverthe-
less, the basis of a doctrinal truth is not the early
church, but the Word of God.

Much of scriptural teaching to the church concerning the This position conflicts with the teaching of the imminent
end times is meaningless if the church does not go return of Christ. Scripture teaches us to wait and
through the Tribulation (Matt. 24: I 5-20). watch, not for preparatory signs of Christ's coming
but for the blessed hope of his return (Titus 2: 13).

54
Appendix C: Views on the Rapture
 55
Appendix C: The Rapture and the Tribulation
 I. Posttribulational arguments

1. Argument: Nowhere does the Scri pture teach that the rapture 1s
pr e tri bu I at ion al.

Response: I) There is Scripture which implies a pretrib.

rap ture. (I Thess 4: 13-5: 11)
2) There is no Scripture which denie� a
pretrib. rapture.
3) The reality of His imminent coming is only
satisfied by a pretrib. position. (Titus 2: 13)

2. Argument: Passages that teach a deliverance from wrath

most likely refer to a deliverance through wrath (I
Thess. 1:10; 5:9; Rev. 3:10; cf. 2 Tim. 4:17-18).

Re sponse: - Though such interpretation(s) are possible,

they, in context, are not the best interpretations.
Also, the overall development of Scripture points
more to a pretrib. position.
Christians are said not to be destined for wrath. (I Thess. 5:9)
One should distinguish between tribulations and The
Tribulation.

Excursis: Discussion of Revelation 3:10- - - - - -

* A posttribulational view:

a. "The hour of testing"

I) In heaven and on earth (?)
2) Does not imply a period of time but rather trials
in that period
3) cf. Jer. 30:7 and similar promise
4) Some limit it to the Roman world of John's day

. b. "Out from within" "keep from" (t.eI!:.Q.e.k) -- kept thru,

guarded and protected thru,
preserved in <internal protection vs. external
protection)
(yet many are martyred during this time!)

c. Comparison with John 17:15

Post-trib. argue that this (like 3:10) is a prayer for

preservation of the disciples in the moral sphere of
Satan since they are left in the world. But tereo ek
argues best here for preservation in an outside
position.

- End of Excursis - - - - - -

56
Appendix C: Further Examination: Arguments & Responses
 57
Appendix C: Further Examination: Arguments & Responses
 8. Argument: Revelation favors a posttribulational rapture
since no pretribulational rapture is mentioned and
saints are explicitly said to be in tbe tribulation.

Response: - Rapture is not in view at all in Revelation, thus

it supports no position.
Word church (ekklesia\ occurs 19 times in Rev. 1-3, once in
Rev. 22, but not at all in 4- I 8. This must be accounted for.
Word "saints" could easily apply to tbose convc;ned during
tbe tribulation, and does not prove tbe presence of the pre­
tribulation church.
Rev. I 9 - Who is coming witb Christ?

II. Midtribulationism (also Pre-Wrath rapturism}- The view that the

rapture will take place at tbe mid point of tbe tribulation period, but the
second coming will occur at its end (tbus tbe church will go through
pan of the tribulation.}. Prewratb rapturism sees the rapture 3/4 of the
way thru Daniel's 70th week.

A. Basic tenets of midtribulationism

1. The tribulation is future.

2. The wratb of God is poured out only in the second half

of the tribulation.

3. Predictions that the church will go through tribulation

are fulfilled by the first half of the tribulation.

4. Predictions of deliverance from wrath are fulfilled by

tbe rapture preceding the second half.

5. Thus the rapture is not imminent.

B. Basic arguments of midtribulationism

1. Argument: The wratb of God is descriptive only of the

second half of the tribulation.

R esponse: Revelation 6-19 will not allow this, esp. Rev. 6.

The wratb of God is present throughout the 7
years, though intensifying no doubt in the last
half (31/2 years}.

2. Argument: The rapture can be clearly seen in Revelation 11.

a. Rev. 10:7 teaches that the mystery of God will be

accomplished in the days when the seventh angel is
about to sound his trumpet. Note tbat tbe rapture in I
Corintbians 15:51 is said to be a mystery accomplished
at the sound of tbe trumpet (v. 52\. I Thessalonians 4
also places tbis event at tbe sound of the trumpet.

58
Appendix C: Further Examination: Arguments & Responses
 b. The rapture of the two witnesses in Revelation 11: 11-12
occurs at the time of the rapture of the church said to
be 1260 days into the tribulation (half way) at the time
of the sounding of the seventh trumpet.

Response: - It is spiritualizing to see a rapture at 11:11-12,

just as would be the case to see a rapture at 4: I.
Rev. 10:7 'lo; rapture. Mystery does not always refer to
the rapture though it also is a mystery.
Witnesses '!,;. rapture because the most essential element
is missing: Translation of livini: people without death.
These two are not necessarily or even probably
symbols of the church.
III. Pretribulationism - The view that the rapture will take place in history
without • warning after which the tribulation will begin and be followed at
its completion by the second coming of Christ (Thus the church will not go
through the tribulation).
A. Some basic tenets
I. The tribulation is future.

2. The rapture is imminent; the second coming is not.

3. The rapture concerns the church (redeemed of all ages prior
to the tribulation); the tri bulation concerns Israel and the
gentile nations.
B. Some basic arguments
I. I Thessalonians 4-5 favors a pretribulational rapture.
a. Comfort is given that the dead will be united with
Christ at His coming.

b. These same believers are expecting the Day of the Lord.

c. The Day of the Lord describes (better "contains") the

whole of the tribulation.
d. Believers are said to be separated from unbelievers at
the beginning of this day.
e. Believers are said to be not appointed to the wrath of
hat day.

2. 2 Thessalonians 2 favors a pretribulational rapture.

59
Appendix C: Further Examination: Arguments & Responses
 a. The rapture and the coming of the Day of the Lord are
associated in 2:1-2. This fits the pretribulational view
of the rapture as beginning or just prior to the Day of
the Lord.

b. The Thessalonians were surprised and alarmed at the

prospects of the Day of the Lord coming upon them.
This should not be the case if they had been taught
postt ri bu l ationi sm.
c. Paul's insistence that the Day of the Lord had not come
upon them would reassure their pretribulational hope.
But how could his words be of any comfon to them if
Paul was confirming their posttribulationism?
(Is the church supposed to hope to not be the
tribulation church? But how is it they are supposed to
hope for Christ's coming?)
3. Revelation 3: IO favors a pretribulational rapture. (See
detailed treatment in J. Townsend, "Revelation 3:10 and The Rapture
of The Church," ThM Thesis, DTS, 1978.)
Note the Purpose
a. The meaning of "keep from", iere.o. e.k, i.e., "outside
position" not "out from within"
Best interpretation is "exemption from"
(cf. John 12:27; Acts 15:29; Prov. 21:23 LXX)
-- Tereo e.k does not describe the rapture, but the
position and status of the church during the hour of
testing. It thus describes the results of the rapture not
the rapture itself.

b. The significance of "The Hour of Testing."

A reference of the whole time
(The time [hour] is in view, more than the testing only)

C. Comparison with John 17:15

Object of iere.o. e.k in John is a person.
• Object of tereo ek in Rev. is a time.·
But John may also have the idea of exclusion as well .

d. Conclusion
Rev. 3:10 fits best the pretrib. position.

4. There is no passage that cannot be harmonized with a

pretribulational view.

5. Pretribulationism is necessary for a premillennialism in

which old and New Testament promises are literally and
harmoniousl y fulfilled.

a. A posttribulational rapture does not allow

easily/readily for a believing remnant in eanhly
60
Appendix C: Further Examination: Arguments & Responses
 bodies at the time of the second coming to enter and
populate the millennium.

b. The mystery of the rapture is a fitting conclusion to

the mystery of the church existing prior to the
reinstitution of Israel's appointed history (the 70th week).

C. The tribulation saints are distinguished between Jew

and gentile. Furthermore, this distinction remains as
these saints enter the millennium to populate it.

d. The ultimate and primary destiny of the church is not

the land of Israel or the nations but the new Jerusalem.

e. A pretribulational view best harmonizes these

expectations.

POS1TRIBULATIONISM

l. Rapture occurs after the Tribulation.

2. Church experiences Revelation 3: 10 at end of
Tribulation.
3. Day of the Lord begins at close of Tribulation.
4. 1 Thessalonains 5:2-3 occurs near end of Tribulation.
S. 144,000 redeemed at conclusion of Tribulation.
6. Rapture and Second Coming are a single event.
7. No such judgment.
8. Living Gentiles judged after Millennium.
9. Parents of millennial population come from 144,000 Jews.
10. Believers of Church Age judged after Second Coming or
at conclusion of Millennium.

PRETRIBULATIONISM

1. Rapture occurs before the Tribulation.

2. Church experiences Revelation 3: 10 before the
Tribulation.
3. Day of the Lord begins with the Tribulation.
4. 1 Thessalonians 5:2-3 occurs at beginning of Tribulation.
5. 144,000 redeemed at start of Tribulation.
6. Rapture and Second Coming separated by seven years.
7. Living Israelites judged at Second Coming.
8. Living Gentiles judged at Second Coming.
9. Parents of millennial population come from survivors of­
judgments on living Jews and Gentiles.
10. Believers of Church Age judged in heaven between
Rapture and Second Coming.
61
Appendix C: Further Examination: Arguments & Responses
 III. Support of the Pretribulation Position
A. The tribulation of the church is the continuous attack
of wicked men upon her in the present {John 15:18-20, II
Tim. 3: 12). However, the great tribulation is God's
climactic judgment upon wicked men in the future.
B. In Daniel 9:24, the prophecy of the 70 weeks or 490 years
is concerning "Thy people [Jews] and upon the holy city
[Jerusalem)." The N.T. church was not in �he first 483
years before the crucifixion of Christ, and therefore,
it should not be expected to be in the last seven years
as the prophecy is a unit.
C. The church is not to be brought into judgment. Its'
·judgment is past [Calvary) (John 5:24; Rom. 5:1; 8:1,
8:33-34; I Cor. 11:31-32). The seven year Tribulation
is, however, an incredible time of judgment.
D. The church is not appointed to wrath {Rom. 8:9; I Thess.
1:9-10; 5:9). The context of this promise, especially
in I Thess. 5:9, is the Great Tribulation. The church,
therefore, cannot enter "The great day of the wrath"
(Rev. 6:17 ).
E. None of the Old or New Testament passages on the
tribulation mention the church. Indee�, the church is
completely absent in Revelation 6-18. f/&1.1,�, ,n ;1-3.
F. It is characteristic to deliver believers before a divine
judgment is inflicted upon the world as illustrated in
£[} the deliverance of Enoch, Noah, Lot, Israel in -�gypt,
��' etc. (II Pet. 2:6-9).
G. � The New Testament emphasizes the � return of
(:51 Christ. The exhortation to look ��e glorious
appearing" of Christ to His own (Titus 2:13) loses its
significance if the tribulation must come first.
Believers in that case should look for signs.
H. The chronology of the discussion in I Thess. 4:13-5:11
argues for a pretribulation rapture. The rapture
discussion precedes the Day of the Lord discussion. In
these verses, the believers are perplexed because they
fear for the destiny of other believers who had died
before the return of Christ. Paul comforts them by
saying that both dead and living will be reunited at the
return of Christ at the rapture. To illustrate that this
takes place before the tribulation, Paul tells them that
they will be separated from the unbelievers before the
Day of the Lord ( which is the Tribulation) . He says that
God has not destined them for the wrath of the
Tribulation.

62
Appendix C: Support for the Pretribulation Position
I. In II Thessalonians 2, the believers were alarmed that
the Day of the Lord was upon them, which doesn't appear
to be consistent with the belief that they would not go
through the Tribulation. By assuring them that they were
not in the Day of the Lord and by associating the rapture
with the beginning of the Day of the Lord, Paul
encouraged them in their pretribulationism (2:1-2).
J. In Rev. 1:19, John is told to write the things which "you
have seen" and the things "which are" and the things
which "shall take place after these things." In chapter
1, John records the things which he has seen, and in
chapters 2 and 3, the things "which are." The church is
mentioned 19 times in these chapters, "the things which
are." However, after 4:1, when John is told to "come up
her� and I will show you what must take place 'after'
these things," the church is not mentioned once in
chapters 6-19, which cover the great tribulation period.
The church is conspicuous by its absence. Therefore, it
appears the church is in heaven until it returns as the
bride of Christ in Rev. 19.
K. In Rev. 19:11-21, the saints are viewed as "coming with"
Christ at His Second Coming, not "waiting for" Him. Thus
they must at some time have been gathered to Him prior
to this event. This would be consistent with
pretribulationism.

L. In order for living people with non-glorified bodies to

populate the kingdom after the second coming of Christ,
the rapture must take place at the beginning and not the
end of the tribulation. Otherwise, unbelieving people
must be allowed to enter the millennial kingdom, which
is inconsistent with Rev. 19:11-21.
There are numerous differences between the Rapture and
Second Coming, which would argue for their being separate
events (see accompanying chart).
N. Though not all passages in the New Testament dealing with
the rapture clearly state that it will be
pretribulational, there are no passages that do not
harmonize with this view and none that contradict it.
*Sufficient mystery still remains concerning the time of the
rapture. One's position will be inferential and not by direct
statement. Therefor ne's position concerning the time of
the rapture should not
� be a test of fellowship with other
believers. We shou d and must be able to disagree in a
Christlike and gracious manner.

63
Appendix C: Support for the Pretribulation Position
 THE RAPTURE AND SECOND COMING OF JESUS CHRIST COMPARED

PHASE ONE (THE RAPTURE) PHASE TWO (THE SECOND COMING)

Christ comes to receive His Christ returns with His bride
church in the air. and angels to the earth.
The seven year tribulation The millennial kingdom (1000
begins shortly after the years) of Christ l.S
rapture of the church. established after the second
coming.
The event is imminent; it Numerous signs precede this
could happen at any time. event (cf. Rev. 6-19).
-
This is a message of comfort This is a message of judgment
for believers. (and warning) for unbelievers.
The church is of primary Israel is of primary
importance. importance.
The rapture is a mystery. The second coming is predicted
in both the Old and New
Testaments.
The judgment seat of Christ 1) The sheep and goats'
for believers occurs. {Rom. judgment occurs {Matt.
14:10; I Cor. 3:10-15; 25:31-46).
II Cor. 5:10). 2) Antichrist and the world
are judged {Rev. 19:11-21)
Only believers are affected. All people are affected.
The church is taken into the All believers are brought into
Lord's presence in heaven. the millennial kingdom to
reign with Christ on earth.

64
Appendix C: The Raputre and the Second Coming of Jesus Christ Compared
 Appendix

Appendix
ESCHATOLOGY OF DANlEL: AN EXPANSION
APPENDIX D:

ESCHATOLOGY OF DANlEL: AN EXPANSION

I. Obseivations
1. Daniel is both prophetic and apocalyptic.
I. Obseivations
2.
1. Daniel
Daniel prophecies events and
is both prophetic which are both@ear and
apocalyptic. fa�)
2. "In mostprophecies
Daniel respects, Daniel gave the
events which aremost and fa�) and detailed
bothcomprehensive
@ear
picture of the times of the Gentiles of any book of the Bible as well
as the
"In future
most history
respects, of Israel
Daniel gavefrom Daniel's
the most time to the and
comprehensive second
detailed
coming of Christ. Accordingly, the Book of Daniel is the Jsey
picture of the times of the Gentiles of any book of the Bible astowell
prophetic interpretation,
as the future and proper
history of Israel understanding
from Daniel's time tooftheitssecond
revelation
would -do much to help the interpretation of other prophetic
coming of Christ. Accordingly, the Book of Daniel is the Jsey to
portions." interpretation, and proper understanding of its revelation
prophetic
would -do much to help the interpretation of other propheticJohn Walvoord
portions."
3. Daniel is crucial to our understanding of the Book of Revelation.
John Walvoord
II. 3.
Exposition
Daniel is crucial to our understanding of the Book of Revelation.
II. A In Chapters 2-, l_and_!h Daniel ·receives a number of visions.
Exposition The three
visions .and their meaning is straightforward as the following comparative
A chart
In reveals:2-, l_and_!h Daniel ·receives a number of visions.
Chapters The three
visions .and their meaning is straightforward as the following comparative
chart reveals:
Identification
of the Chronology of Major
Four Kingdoms Empires in Daniel
Identification
-
Chronology of Major
= 6269.C.
of thei
Vision VISion Vision IDEITTIFICATIOI\I 600
Four
Ch. 2 Kingdoms
Danie in Ch. 7 in Ch. 8
BABYI.ON Empires in Daniel
BABYLONIA
2:48

-
5398.C.
= 6269.C.
Vision i of. VISion LION
OLD in Ch. 7 Vision IDEITTIFICATIOI\I 600
500
Danie in Ch. 8 BABYLONIA
Ch. 2 BABYI.ON
2:48 5398.C.
MEDO-PERSIA
of.
OLD
LION
""'
'
500
MEDO-
s

=·- ''
BEAR PERSIA
RAM 8:20
' MEDO-PERSIA
""'
s
MEDO-
--
=·- '
PERSIA GREECE
-
� BEAR RAM 8:20
' (lnctuding Ptolemies
and Seleuci<ls)

--
and
Sot LEOPARD GOAT GREECE
8:21 GREECE
-
= (1678.c.
� (lnctuding
Maccabees Ptolemies
and
and and Seleuci<ls)
Hasmoneans)
Sot LEOPARD GOAT GREECE ,oo
8:21
= (1678.c.
I.C.
TERRIFYING Maccabees and
and Hasmoneans)
ROME ,oo
FRIGHTENING
BEAST ROME
I.C.
TERRIFYING
and _ .o.70
ROME Fall "Of Jerusalem
FEET of CJ.4.Y FRIGHTENING 100
BEAST ROME

.o.70 65
_ Appendix D: Eschatology of Daniel
Fall "Of Jerusalem
FEET of CJ.4.Y 100
 In Chapter 7, the fourth kingdom is especially significant and the comments of Walvoord are
again helpful:

The fourth kingdom was not named but was historically fulfilled by the Roman
Empire. As described in 7:7 it crushed and devoured the countries which
it conquered. The ten horns represented a future Roman Empire which will
reappear in the end time.

The little horn represented a ruler who would come up last in the fourth
kingdom who would be a world conqueror. Just as the image was destroyed
in Daniel 2, so the fourth beast was destroyed by fire (7:11). The first three
beasts were distinguished from the fourth in that instead of being cut off, they
were allowed to continue for a time, that is, each was absorbed in the kingdom
that followed in contrast to the fourth kingdom which will be suddenly
destroyed (v. 12).

The coming of the.Sim of man. (v. 13) could be understood to refer to the
coming of Jesus Christ as the Messiah in His second coming, as Christ
Himself used this expression "a Son of man" in many references to Himself in
the New Testament (Matt. 8:20; 9:6; 10:23; 11: 19; 12:8, 32, 40; etc.).

Daniel 7:23-28. Daniel was given this explanation, 'The fourth beast is a fourth
kingdom that will appear on the earth. It will be different from all the other
kingdoms and will devour the whole earth, trampling it down and crushing
it. The ten horns are ten kings who will come from this kingdom. After them
another king will arise, different from the earlier ones; he will subdue three
kings. He will speak against the Most High and oppress His saints and try to
change the set times and the laws. The saints will be handed over to him for a
"time, times and half a time" (vv. 23-25).

In this interpretation Daniel was told that the final kingdom described by the
fourth beast will “devour the whole earth, trampling it down and crushing it” (v.
23). This was an advance over anything that had been revealed before. In the
vision in chapter 2 the stone destroyed the image but it did not go into detail
concerning the end time form of the empire as this did.

Daniel was told that the ten horns represented ten kings (7:24). The little
horn, representing “another king” (v. 24) will differ from the ten horns and
will, in fact, conquer three of the horns (v. 24). He will not only be a world
ruler who eventually will conquer the whole earth (v. 23), but be will also
speak against God and will oppress His saints (v. 25). He will attempt to
change long-accepted laws and times (v. 25), and for a time he will be able to
persecute saints.

The time factor was represented as “time, times and half a time” (v. 25).
Though this time factor was not transparent, by comparing this
with other Scriptures it was evident that what he was talking about was a
period of three-and-a-half years, a time representing one year, the plural
“times” representing two, and then adding “half a time” (v. 25) representing a
half a year. This will be seen to correspond to the last half of the seven-year
period described in Daniel 9:27, the forty-two months described in Revelation
13:5, and the 1,260 days spoken of in Revelation 11:3. The fact that the word
“time” represented a year was also illustrated in Daniel 4:16, 23, 25, 32. The

66
Appendix D: Eschatology of Daniel
similar expression “a time, times and half a time” was indicated in Revelation
12:14, also representing three-and-a-half years. In all these cases the
probability was that it referred to the last three-and-a-half years preceding
the second coming of Christ to the earth.

The description of the final ruler as one that ruthlessly ”crushed and devoured
its victims and trampled underfoot whatever was left” (Dan. 7:19) was
characteristic of the Roman Empire historically and was here applied to its
final form when it comes to the status of a world dictatorship in the last three-
and-a-half years before the Second Coming.

The minute description given here of the end time, the fourth beast, and
the ten horns followed by the eleventh horn that gained control of three has
never been fulfilled in history. Some expositors have attempted to find ten
kings of the past and the eleventh king who would arise to somehow fulfill
this prophecy, but there is nothing corresponding to this in the history of the
Roman Empire. The ten horns do not reign one after the other, but they reign
simultaneously. Further, they were not the world empire, but they were the
forerunner to the little horn which after subduing three of the ten horns will go
on to become a world ruler (v. 23; Rev. 13:7).

It is obvious to many expositors that the first three kingdoms have come and
gone in history, represented by Babylon, Medo-Persia, and Greece. The fourth
empire, though not named here, has been identified as the Roman Empire
as it was historically. The last stage of the Roman Empire, described here as
the ten-horn stage and coming world empire, has never been fulfilled. In fact,
the whole present age intervenes between the Roman Empire and this future
world empire, a factor characteristic of the Old Testament in revealing the
future. The present age is passed over in its foreview.

67
Appendix D: Eschatology of Daniel
 The Parade of Nations

1. In the Old Testament there are b

great Gentile empires, each
of which had a particular mission in relation to Israel:
a. Egypt: theC..fM.\t, of the nation Israel.
b. Assyria: took the 10 tribes into '-•�"I\�
c. Babylon: captured.,-,t\\s1.'8-• , destroyed the temple,
carried Daniel off.
d. Three remaining world empires preceding the empir,e of
t.'b1\s.� are:
Medo-Persia, Greece, and Rome.
2. Daniel 2:32-33 records Nebuchadnezzar's dream of a huge
c.�,�� , revealing four kingdoms.
3. Daniel 7 r s nts God's viewpoint of the same governments as
:e B
ravenous�"":

�.�,,�
GOD'S VIEW (Dan. 7) EMPIRE (fill in) DANIEL'S VIEW (Dan. 2'
Winged lion Head of
qold
Bear Shoulders/arms of
�&�-,,,,,. ·silver
Winged leopard with �,.e.c.& Stomach/thighs of
four heads \�\qo.,��� �4,, ��e...-..\ bronze or brass
Mongrel empire Ro� . Legs/feet of
iron & clay

4. The final stage of the fourth empire is described in. Daniel 7 and
velation.1� as a 10-horned beast, which indicates 10 �J\\S
B._e_
ruling simultaneously. Since this has not yet happened in the world,
it is seen as being fulfilled by(a 10-nation confederacy, a revival of
the �oa•1' empir�)
5. Daniel 7:8 anticipates the rise of the little horn, called the
�-,c�. in Revelation 13, and often called the
�ffl\c..""'" . (See also Daniel 8:23; 9:26; 11:36; 12:11).
6. This little horn, according to Revelation 17:13, will be given authority
over the 101\M'fWtl, and eventually become a world dictator.
7. When Christ returns�ft6\ will be delivered as a nation by the
Lord.
68
Appendix D: The Parade of Nations
 In Daniel 8:9-12 and 23-25 there may also be a foreshadowing of
Antichrist. The reasons are as follows:

1. Verses 17-19 speak of the time of the end.

2. The characteristics of the man in chapter 7 with the
man in chapter 8 are very similar.
3. 8:26 implies the distant future.
4. The description exceeds that of Antiochus
Epiphanes.

B. Daniel's 70th Week (9:24-27)

DANIEL'S SEVEl�TY WEEKS

Daniel 9:24-27

H,c Occrec Messiah the 11csslah

The Coming Returns
lo llc5lor e Prince r,.,,,,h

1------6�9;..".;.;.'..;.ee;.;.k;.;;s_______ ·ctOl�(Ct.urch:: -c- - -w_e_e

IIC

l
k_w_e
�
r-,-,--
-2w e-k-1
e
ul

l l ,
, 2
69 X 7 X 360 • 173, 880 days -Cll�:;;:;-;: cluory
11ar. 5, 444 BC• 173,680 days• 11ar JO, AD JJ�
March 5, March JO,
Oesln>yed"

444 u.c. A.O. JJ

(Artexerxes· Decree <Triumphal Entry
llehemlah 2: 1-8) Luke 19:26-40)

Proo1Jet1c Year = 360 Days

I /2 week - Danie I 9:27 •

Time, Times, 1/2 Tlrne

<Dan 7:25; Rev. 12: 14)

1260 days - Rev. 12:6

42 111onths - R e v. I 3:5

1260 days/ 42 rnonths •

360 day year

69
Appendix D: The Parade of Nations
 In Daniel 9 three important segments are presented: first, the approaching fulfillment of Israel’s
return to the land (vv. 1-2); second, the remarkable prayer of Daniel in view of the approaching
fulfillment of prophecy (w. 3-19); and third, the important prophecy concerning the seventy
sevens of Israel’s future, culminating in the Second Coming.

In trying to reconstruct the prophecy and fulfillment, it should be borne in mind that a prophetic
year is 360 days, not 365 and, accordingly, the years were somewhat shorter than in the modern
calendar. Though the seventy years were literal, it is obvious that the Bible does not attempt
to prove that it was to the exact day or even to the exact year, but that it was approximately in
round numbers seventy years, not an indefinite period of time.

Daniel is informed that God has appointed seventy weeks upon the Jewish people to finish all
transgressions. After this, everlasting righteousness will follow. These “weeks,” however, are not
seven-day weeks, but rather each of the seventy weeks represents seven years. Seventy weeks
of years (seventy times seven years) will equal 490 years.

From the time of the decree to restore and build Jerusalem until the coming of the Messiah
will be seven weeks (49 years) and threescore and two weeks (62 weeks or 434 years). Adding
49 and 434, one arrives at a figure of 483 years, all but seven of the 490 years involved in the
seventy weeks. Note the following table:

606 B.C. Nebuchadnezzar takes the first captives from Jerusalem.

539 B.C. The decree of Cyrus for the return of the Jews exactly seventy years after Daniel
was taken captive ( cf. Ezra 1:1-2).
538 B.C. The taking of Babylon by Darius and Daniel’s visitation by Gabriel.
457 B.C. The decree of Artaxerxes Longimanus in the seventh year of his reign to build the
city of Jerusalem ( cf. Ezra 7:13-26).
444 B.C. The decree of Artaxerxes to restore and build Jerusalem in the twentieth year of
his reign (cf. Neh. 2:1-8).
4 B.C. The birth of our Lord.
33 A.D. The crucifixion of Christ.

Calculating from 444 B.C. to AD. 33, one arrives at 478 years rather than the 483 years
required. However, this is due to our reckonings, which are based upon the solar year of 365
days; whereas the Jewish calendar was based upon lunar years of 360 days. When the two
calendars are adjusted, and one must do so for accuracy, a difference of about eight years will
be discovered. Allowing an additional year for the transition from B.C. to A.D., the date of A.D. 33
is the date at the end of the sixty-ninth week when Christ is cut off (v. 26).

According to Daniel 9:24, six major events characterize the “490 years” (1) “to finish
transgression,” (2) “to put an end to sin,” (3) “to atone for wickedness,” (4) “to bring in everlasting
righteousness,” (5) “to seal up vision and prophecy,” and ( 6) “to anoint the Most Holy” (v. 24).

Verse 26 then discusses the cutting off of Messiah at week sixty-nine (as discussed above).
Then the seventieth week is addressed. Contextually it should be noted that it is separated from
the other sixty-nine weeks. Further a new personality is introduced: “The Prince,” who should
not be identified as Messiah. Note the comment of Dr. Paige Patterson:

The seventieth week is the subject of discussion here (vv. 26-27). The “prince
that shall come” is the beast from the sea (cf. Rev. 13) and the “little horn” of
7:8, who is the Antichrist. After making a covenant with Israel for one week or
seven years, he will break it in the midst of the week, cause sacrifice to cease,
and reduce the city of Jerusalem and the temple to destruction. Between the

70
Appendix D: The Parade of Nations
 sixty-ninth and the seventieth week there is an uncharted lapse of time not
revealed to Daniel or to any other of the O.T. prophets. This intervening time
span incorporates the age of the Church in which we now live and work. The
events of sixty-nine weeks, including the cutting off of Messiah are behind.
The events of the seventieth week remain for the future and will be realized
during the age of the Great Tribulation of seven years just prior to the bringing
in of “everlasting righteousness” (v. 24).

The seventy weeks thus are a time of retribution, redemption, and restoration. Sixty-nine are
past, the seventieth is yet to come and will primarily be related to Israel. Walvoord notes
concerning the seventieth week and verse 27:

The interpretation of “he” which begins verse 27 is crucial to understanding

this prophecy in its fulfillment. In normal laws of reference a pronoun refers
back to the last preceding person mentioned. In this case it is the “ruler
who will come” of verse 26 rather than “the Anointed One” of the earlier
portion of that verse. Because the fn)fiHm,.nt was never literally accomplished
by Christ in His first coming, and even the New Covenant which some claim
is referred to here cannot be related to a seven-year covenant because
it is eternal, leaves the identification of the covenantmaker as the future
world ruler, or Antichrist of the end time, a Roman related to the people who
destroyed the city.

This is in keeping with other prophecy which indicates that he will stop
sacrifices in the middle of the last seven years, the conclusion confirmed later
in Daniel 12:7 in reference to the last three and a half years and the revelation
of daily sacrifices being abolished and the abomination set up in verse 11.

The concept that there is a time gap between 9:26 and verse 27, though
opposed by many amillenarians, has a great deal of scriptural confirmation.
One of the most important confirmations was the fact that the Old Testament
presents the 1st and 2nd coming of Christ as occurring at the same time
as Isaiah 61:1-2. If the entire Inter-advent Age can be interposed between
references to the 1st and 2nd coming of Christ in the Old Testament, it
certainly sets a precedent for having a time gap between the sixty-ninth
“seven” and the seventieth “seven” of Daniel 9:24-27.

C. Daniel 11:36-12:9
This text is debated as to the identity of the King of the North. Some see him as a godless and
evil Jewish ruler. Others again see Antichrist. Some of course, have argued Antichrist will be
Jewish. It is our view that Antichrist is in view, but that his race is undetermined in Scripture. In
this text, Antichrist and Israel in contrast stands out:

ANTICHRIST ISRAEL
Self willed, v. 36 Time of troubles, 12:1
Exalts and magnifies himself, v. 36 Time of deliverance, 12:1
Blasphemes God, v. 36 Resurrection, 12:2
Temporarily prospers, v. 36 A sealed revelation until the end, 12:4
Rejects God, v. 37 A 31/2-year period at the end will consummate, 12: 11
Materialistic, v. 38
Ultimately defeated, vv. 40-45

71
Appendix D: The Parade of Nations
 Materialistic, v. 38
Ultimately defeated, vv. 40-45
SEVENTY SEVENS OF DANIEL
DANIEL 9:24-27
Babylonian Decree Messiah Chtrdl l>Q8 AapbJ'e Period of � Second New
� to Build CutOII PreparaliOn � Coming Heaven
�B.C. � Penleoost ID 1 Toes. Signed New Earth
444 B.C. Rapb.re 4:13-18 10- Resurrection New
Dan. 9:26 Nalion 7 Ye.vs-70th Seven Tribulation �
Nel1. 1:5-a � Dan. 9:27 Saints Rev. 21-22
Rev. 20:1-6
49 Years 434 Years Mer � l', Years 37 Ye.vs � Judgment
62 Sevens � of Peace Great Rev. of Great
7 Sevens 62 Sevens '-"· 70 Tribulalion 19:11-20 While
Dan. 9:25 Dan. 9:25 Throne

Appendix D: Seventy Sevens of Daniel

�
Broken Judgment of
Unbelievers
World
�
Rev. 16:16

72