Questions.
1. How many views of the end times are widely held?
2. Is any particular view of the end times a Baptist view?
3. Are all the several views fairly equal in age, or is one
rather new?
4. Which books of the Bible have the most impact on how one
sees the end times?
5. What's your favorite author or preacher on end times?
6. Does one's view of the end times impact other aspects of
how the Bible is understood?
First things.
Before we start, a caveat: This will not be, cannot be, an
in-depth study of this topic. Countless books have been published defending the
various views we will review and, while I will rely on credible advocates to
describe each system, not all who hold to any eschatological view will agree
with a given advocate of that system. Anyone could claim a difference between
what I present and what he believes - such is our condition, wherein advocates
of a position have much difficulty agreeing on their common position.
Before we define our terms, there is a topic we need to
address. Eschatology, the study of end times, is not a detached doctrine that
has little or no connection to the Bible as a whole. Just as we go astray when
we take a verse out of context to determine its meaning, so with any doctrine.
We must anchor our doctrines in the Bible, trying to bring the biblical message
to bear rather than treating this study or any other one as a standalone topic.
This helps us take what the Bible teaches as a frame of
reference for the topic at hand. One author asks these questions: Who is
Israel? What is a Jew? Where is Jerusalem? In the Bible there is a record of
two of each of these; one physical, the other spiritual. We should all be
familiar with physical Israel, ethnic Jews, and physical Jerusalem - they fill
up most of our Bible. But through the lens of the New Covenant, Hal Brunson
says, "Paul assigns a spiritual
definition to all Christians as "the
Israel of God" (Gal 6:16) and "Abraham's seed" (Gal 3:29). Paul also describes each
individual Christian as a spiritual Jew
whose "circumcision is that of the
heart by the Spirit" (Rom 2:29). Moreover, Paul uses the term "Jerusalem" in a spiritual sense to
reference the "state of grace" that believers experience through
their relationship to Jesus Christ; "Jerusalem
which is above," Paul declares, "is the mother of us all" Gal 4:26). Echoing Paul's language,
the writer of Hebrews even asserts that believers have already "come to the heavenly Jerusalem"
(Heb 12:22)."
Just as our spiritual identity and spiritual family are more
important than our temporal identity and temporal family, so is it when
Scripture speaks of physical and spiritual Israel, Jews, and Jerusalem.
Basic definitions of words and phrases will make this study
much more manageable. Key terms for us are eschatology, millennium (with the
various prefixes), rapture, preterism, and futurism.
Why should we study this topic? Is it that important, or
can't we ignore it and trust God, knowing it will all work out in the end? This
is one of several secondary topics we can study from the Bible that are
important but not essential. But if we don't take a serious look at these -
including covenants and eschatology - we will end up with views of these
important topics that are shallow, the product of another's study; making us disciples
of man. If we continue to hold tightly to conclusions we have not made our own,
we will be either subject to being swayed easily by spurious doctrines OR we
will be aggressively defensive. No matter what secondary topic we come across,
the proper view will be closely connected to the basic rules we have adopted
for interpreting the Scriptures. This needs to be the result of careful
deliberation rather than a casual journey.
It is my prayer that this short study of eschatology will
spur you on to dig deeper into the Scriptures to see if these things be so.
I've known some people who are unwilling to think about these things and have
thrown up their hands, rightly claiming God will win in the end; calling
themselves "pan-millennialists." God hasn't given us His Word to
ignore the parts that are troubling or difficult to understand. He has given us
His Spirit to illuminate our understanding and promises to give us wisdom if we
ask. Let us humbly yet boldly ask God for His wisdom as we study this important
aspect of His written revelation to us.
As noted, many people consider eschatology as a separate
doctrine that does not have a large role to play in everyday life, one's view
of the end times is, in reality, a logical outworking of the way one reads the
Bible. God's revelation of Himself through His written Word is progressive and
we cannot understand what the future holds if we do not understand what God has
done in the past and what He has promised to do to His own and His enemies.
Jesus said (Luke 24) that all Scripture was about Him; this guides our view of
what lies ahead - it's all about Him.
Millennium
literally means a period of a thousand years. Premillennialism teaches that
Christ returns before the millennium, postmillennialism teaches that He returns
after the millennium, and Amillennialism teaches we are in the millennium until
Christ returns. We find this millennium mentioned in Revelation 20; no place
else. Here is a prime example of how one's basic view of Scripture, your
hermeneutic, determines your eschatology: Do you read apocalyptic (that is,
vividly symbolic) literature the same way you read historical narrative? This
is part of one's basic understanding of how to read the Bible and will
determine whether you see the millennium as a literal expression of time or a
symbolic reference to time.
Rapture is a word
derived from Latin Vulgate rendering of 1 Thess 4:17, where the saints are
"caught up" to meet the Lord. Historically, this has been viewed as
an account of the general resurrection at the end of the age (along with 1
Corinthians 15:50-55 - page 2215 and 1 Thess 4:13-5:11 - page 2309).
Preterism and futurism
are terms referring to prophecies fulfilled in the past and those to be
fulfilled in the future, respectively. Full preterists claim all the prophecies
of Christ's return, including His second advent, have taken place. We now live
in the age to come, according to this view - which is considered heretical by
virtually everyone. The futurist is at the other extreme, with the added
condition that all prophecies made concerning national Israel must be fulfilled
in national Israel. With both preterism and futurism there are partial views
held by many people. Most of us, I would wager (if I were a betting man), are
partial preterists. These two views are products of one's basic hermeneutic -
how do you see the Scripture?
There are 4 basic views of the end times that are held by
the saints, with some things in common and some things in conflict. Here is a
brief overview of these positions, as described by leading advocates of each.
Historic
Premillennialism: "After the Second coming of Christ, he will reign
for a thousand years over the earth before the final consummation of God's
redemptive purpose in the new heavens and the new earth of the age to
come." George Ladd. Here's the basic rule of interpretation (hermeneutic)
used by this system: "Natural reading"
of Revelation. Context determines whether literal or figurative. Interpret the
Old Testament by the New Testament (Hos. 1:9/Rom 9:25-26, Jer.31:33ff/Heb. 8)
Millennium must be Christ-Centered and is often seen as a literal 1,000 years,
but this latter is not essential to this view.
Amillennialism:
"...amillennialists do not believe in a literal thousand-year reign which
will follow the return of Christ... the millennium of Revelation 20 is not
exclusively future, but is now in the process of realization." Anthony
Hoekema. This hermeneutic: Progressive Parallelism in Revelation (Earth's
history repeated 7 times) OR Prehistorist: interpret in terms of meaning to 1st
century church-- reassurance of Christ's victory over Roman persecutors.
Context determines whether literal or figurative. Interpret the Old Testament
by the New Testament.
Postmillennialism:
"..the kingdom of God is now being extended in the world through the
preaching of the gospel and the saving work of the Holy Spirit in the hearts of
individuals... the world eventually is to be Christianized and the return of
Christ is to occur at the close of a long period of righteousness and peace,
commonly called the millennium." Loraine Boettner. This hermeneutic:
Revelation either mostly figurative or mostly fulfilled in 70ad (Mt. 24:34)
Context determines whether literal or figurative. Interpret the Old Testament
by the New Testament.
Dispensationalism:
There is what’s known as “classic dispensationalism,” first taught by John
Darby in the early 1800s, and then by C.I. Scofield and early 20th
century folks at DTS. In the past 30 years a movement called progressive
dispensationalism has emerged. This latter group is moving away from some of
the more objectionable doctrines of Darby, which is very good, but is a moving
target as they continue to migrate their view more towards historical teaching.
To keep things manageable, in this study the term “dispensationalism” will
refer to that which was taught by well-known advocates from our time. Here’s how
one of their own describe it: "A golden age of civilization...as described
in the Bible...a millennial kingdom will be ushered in by a divine,
supernatural and catastrophic manifestation from heaven at the Second coming of
Christ....when the conditions of life have reached the depths of great
tribulation." Herman Hoyt. This hermeneutic: The whole Bible is divided
into several (originally 7) dispensations/time periods in which God acts in
different ways toward man.
Interpretation must be literal whenever possible. Interpret the New
Testament by the Old Testament.
The first three systems have been held by Christians since
apostolic times and can be found in writings of the early church fathers.
Dispensationalism has some things in common with Historic Premillennialism and
Postmillennialism but, as a system, did not come into being until the 19th
century and was first popularized by the notes in the Scofield Study Bible -
the first study Bible widely published in this country. Only the new system of
dispensationalism seeks to interpret the New Testament by the Old, denying the
progressive nature of God's revelation found in the Scriptures. Only
dispensationalism insists on a literal millennium. Only dispensationalism
believes in more than one judgement, dividing this event into three separate
events. Only dispensationalism believes in a secret rapture before the return
of Christ. Only dispensationalism denies the current reign of Christ as Lord
and King. Only dispensationalism believes Satan is not bound in any sense until
Christ returns. Only dispensationalism insists on a near complete separation
between Gentile and Jewish Christians.
Dispensationalism, alone, interprets the New Testament by
the Old, insists on a literal millennium, insists on two or more judgments,
insists on a secret rapture, claims Satan is rampant, denies the current reign
of Christ, and builds a wall between Gentile and Jewish saints.
These seven distinctions put dispensationalism at variance
with the three historic systems of eschatology and should cause any student of
Scripture to view it with great caution. A long standing rule to guide our
biblical interpretation is, if it's new, it's not true. Why would God keep
something of significance from His people for nearly 2,000 years after the
close of the canon of Scripture?
Historically, Baptists have been largely amillennial
(William Carey, John Bunyan, Alexander Carson, John Broadus, Andrew Fuller,
Arthur Pink, T.T. Shields, and Adoniram Judson), with a few postmillennials
(B.H. Caroll, J.M. Pendleton, and A.H. Strong) and historic premillennials
(Spurgeon, John Gill, and Robert Haldane) in the mix. Beginning in the early
20th century, dispensationalism has gained much ground, taking the dominant
position; it now appears to be losing some ground. Major advocates of this view
include Paige Paterson, John MacArthur, Jack Graham, John Walvoord, and Thomas
Ice.
Implications.
If you see prophecies to national Israel as something that
must be fulfilled in national Israel, your eschatology will reflect that view
and you will likely embrace Darby’s system. If you see all the promises finding
their yes and amen in Christ Jesus, you are more likely to embrace the
amillennial perspective.
We need to ask ourselves - What is our primary focus in our
personal theology: is it ethnic Israel, God, or self? Is our primary focus on
the heavenlies, where we sit with Christ, or on earthly matters? The honest
answer to these questions will help each of us begin to examine our underlying
beliefs, our presuppositions, that for the foundation for how we read the
Scriptures.
Since all Christians are called children of Abraham (Romans
4:11-12; Galatians 3:29), one author encourages us to look into the Scriptures
to see what eschatology he held.
When we first read of Abram (Gen 12), he is told by God to
leave his people and go to a land God will show him. Leave the comfort of the
known and trust the Creator to lead you to a better but unknown place. In the
very next chapter, his clan has grown too large for all to live together so
Abram gives nephew Lot the choice of where he will settle. Verses 10 & 11: And Lot lifted up his eyes and saw that the Jordan Valley was well watered
everywhere like the garden of the LORD, like the land of Egypt, in the
direction of Zoar. (This was before the LORD destroyed Sodom and Gomorrah.) So
Lot chose for himself all the Jordan Valley, and Lot journeyed east. Thus they
separated from each other. Abram was the elder and could have chosen the
land that was like the garden of YHWH, but he did not. His eyes were fixed,
not on earthly things but on heavenly things.
Abram was promised a large tract of land in Gen 15, beyond
Abram’s comprehension. God gave him a vision of the growth and captivity in
Egypt that his earthly heirs would experience. Verses 18 – 21: On that day the LORD made a covenant with
Abram, saying, “To your offspring I give3
this land, from the river of Egypt to the great river, the river
Euphrates, 19 the land of the Kenites, the Kenizzites, the Kadmonites, 20 the
Hittites, the Perizzites, the Rephaim, 21 the Amorites, the Canaanites, the
Girgashites and the Jebusites.”
In Gen 22 we have the well know story of Isaac being offered
up as a sacrifice and the ram being supplied by YHWH. It was later said of
Abraham, that he considered that God was
able even to raise him from the dead, from which, figuratively speaking, he did
receive him back (Heb 11:19). In Gen 25 we read of his death – he was
buried in a cave he had bought, not having taken possession of the land
promised.
All of this is summed up in Hebrews 11: 8-10. By faith Abraham obeyed when he was called
to go out to a place that he was to receive as an inheritance. And he went out,
not knowing where he was going. By faith he went to live in the land of
promise, as in a foreign land, living in tents with Isaac and Jacob, heirs with
him of the same promise. For he was looking forward to the city that has
foundations, whose designer and builder is God. Abraham was promised lots
of land and countless heirs of his own flesh. He lived as a sojourner and exile
on the earth (1 Pet 2:11). Again, from Hebrews 11:13-16 These all died in faith, not having received the things promised, but
having seen them and greeted them from afar, and having acknowledged that they
were strangers and exiles on the earth.
For people who speak thus make it clear that they are seeking a
homeland. If they had been thinking of that land from which they had gone out,
they would have had opportunity to return. But as it is, they desire a better
country, that is, a heavenly one. Therefore God is not ashamed to be called
their God, for he has prepared for them a city.
What is this city? Was Abraham looking for an earthly city?
Hebrews says if that were the case, the ancient saints would have had opportunity to return. But as it is, they desire a
better country, that is, a heavenly one. Abraham wasn't seeking refuge in a
temporal kingdom, but in an eternal one.
This is what we are told in other places to fix our minds
on. (1 Pet 2:4-5a) As you come to him, a
living stone rejected by men but in the sight of God chosen and precious, you
yourselves like living stones are being built up as a spiritual house. (Eph
2:19-22) So then you are no longer
strangers and aliens, but you are fellow citizens with the saints and members
of the household of God, built on the foundation of the apostles and prophets,
Christ Jesus himself being the cornerstone, in whom the whole structure, being
joined together, grows into a holy temple in the Lord. In him you also are
being built together into a dwelling place for God by the Spirit.
Every sermon ought to present Christ properly and exhort the
hearers to seek Him. This is essential for us to be reconciled to holy God. And
it ought to be our focus of the end times.
R.A. Torrey, Profitable Bible Study
Do not come to the Bible full of your own ideas, and seeking
from it a confirmation of them. Come rather to find out what are God's ideas as
He has revealed them there.
