A Primer on the Four Types of Biblical Eschatology (End Times Theology)

Friends and students ask me occasionally about biblical eschatology, and I've often found that they lack the proper categories to have a clear discussion on the topic. Therefore, I have below developed a basic primer on the most common interpretations regarding the end times.

Each of the category's names (premillenial, postmillenial, or amillennial) is a description of where the return of Jesus occurs in relation to his 1,000-year reign (the millennium), both of which are prophesied in the Scriptures. The first step in understanding basic eschatology is knowing some basic terminology.

The terminology (as defined broadly in Protestantism):

"millennium" -- This is the period of time prophesied in the Scriptures, during which Jesus Christ will reign as King. Revelation 20: 2 indicates that this period will be 1,000 years, but some theologians take it to be figurative. In any case, evangelicals accept that Jesus reigns as king in some manner at some time. (Dan 2:44; Luke 1:32-33; Is. 9:6-7; 11:1-10; Zech. 8:3; 14:9; Rev. 20:2-7)

"second coming" (or "advent") of Christ -- The physical return of Jesus Christ to the earth for a second time. (John 14:3; Matt. 24:30, 36, 42; Titus 2:13; Heb. 9:27-28) The following chapters and books are primarily about the second coming: Matt. 13; 24; 25; Mark 13; Luke 21; 1 & 2 Thess.; and Revelation.

"eternal state" -- After Christ returns and renews the heavens and the earth, it is the state in which all human souls will be restored to resurrected bodies and sent to dwell in either the new earth or in the Lake of Fire. Each is a physical reality, as all people will be in resurrected bodies. (Matt. 25:46; John 14:2; Matt. 8:11-12; Is. 65:17; Revelation 21:1ff; 22; Hebrews 12:22-24)

"Tribulation" -- A seven-year period (if taken literally) of God's judgment upon the inhabitants of the earth that takes place during the end times. (Revelation 6-19; Daniel 7:25-26; 9:27; 12:7)

Illustration of the major eschatological views produced by www.joshbyers.com.

1) Dispensational Premillennialism

John MacArthur

Dispensationalism is a theological position that encompasses far more than just eschatology; however, it does contain a very clearly defined eschatology. The main feature of dispensationalism that has bearing on its eschatology is its discontinuity between the Old Testament (OT) and the New Testament (NT). In other words, the church of the NT is not a continuation of Israel in the OT. They remain two separate entities, and God's unconditional promises to Abraham (and his descendants) in Gen. 12:1-3 for a land, a ruler, and a spiritual blessing still remain in effect, despite the fact that ethnic and national Israel largely continue to reject Jesus Christ. It is believed that, during the Tribulation, national Israel will be restored to God by coming to faith in Jesus Christ as Lord (just as the Church had already done), and the promises of land, ruler and spiritual blessing will be fulfilled in the literal 1,000-year reign of Christ that follows the Tribulation. Christ will sit on the throne of David (Isaiah 9:6-7) literally in the city of Jerusalem and reign over all the nations of the world, of which Israel will have preeminence. In the meantime, the Church (which contained both Jews and Gentiles) will have been raptured and taken to Heaven. (1 Thess 4:17) There is some disagreement within dispensationalism about when the rapture will occur (pre-Tribulation, mid-Tribulation, or post-Tribulation).

The second coming of Jesus, therefore, happens in two phases. The first phase is his partial return just before the Tribulation period to take up all believers into the sky (called the "Rapture"). This happens without warning. The second phase is his return to the earth as ruler to inaugurate the millennial reign. This is preceded by many signs and wonders that take place during the Tribulation.

Dispensationalism is sometimes criticized for its across-the-board literal hermeneutic, even in prophetic passages. Non-dispensationalists argue that some portions of the Bible should be taken figuratively or allegorically.

Proponents: John N. Darby, C.I. Scofield, J.D. Pentecost, Hal Lindsey, Charles Ryrie, John MacArthur, Darrell Bock, J.F. Walvoord, Jerry Jenkins & Tim LaHaye (authors of the Left Behind series of books and movies); Moody Bible Institute; Dallas Theological Seminary.

2) Historic Premillennialism

Charles Spurgeon

Like dispensationalists, the historic premillennialist believes that Jesus will return before his millennial reign begins. Unlike dispensationalists, however, they do not hold a theology of discontinuity; they believe that the Church is the fulfillment of OT Israel. Essentially, they interpret Romans 2:28-29 as saying that the Church is spiritual Israel. That being said, however, they do interpret the prophecies regarding Israel's future political kingdom as literal. Romans 11:26-27, which states that "all Israel will be saved" (NIV), reveals to them that there is a future for the nation of Israel, and that future kingdom will be fulfilled under King Jesus in the millennium.

Because this position does not draw a spiritual distinction between the Church and Israel, they do not believe there is a rapture of the Church in order for God to deal with Israel according to a separate program. All people will face the Tribulation. After the Tribulation, Jesus returns to take his throne in Jerusalem, making Israel preeminent among the nations.

Proponents: George Ladd, J. Barton Payne, M.J. Erickson, Craig Blomberg, Charles Spurgeon

3) Postmillennialism

Bejamin Warfield

This is a particularly optimistic view, because its proponents (mostly from the 19th c.) taught that the Kingdom of God would penetrate the world through the proclamation of the Gospel and usher in a time of unprecedented peace and godliness on the earth. This time of peace and godliness would gradually lead into the literal 1,000-year period of time in which Jesus is said to rule the world. After the millennium, Jesus will return to His already established Kingdom to judge all and then restore the perfection of the heavens and the Earth, commencing the eternal state.

This position's optimism is its weakness, with regarding to keeping adherents. After World Wars I and II, this position has been almost entirely abandoned, because few can be convinced that the state of the world is progressing toward godliness and peace.

Proponents: Charles Hodge, Lemuel Haynes, William Shedd, Benjamin Warfield, A.A. Hodge, David Chilton, Rousas Rushdoony, Greg Bahnsen

4) Amillennialism

Louis Berkhof

The prefix a- (meaning no- in Latin) negates the literal millennium, but that's not to say that amillennialists don't believe in the reign of Jesus as king. Jesus' reign is described in more spiritualized language--he does not sit on the literal earthly throne of David in Jerusalem (as seen in dispensationalism). Jesus is enthroned in Heaven, to which he ascended in Acts 1:9-10, and this heavenly enthronement is said to fulfill 2 Samuel 7:16. His current reign has now persisted for over 2,000 years; therefore, it is called "a thousand years" in the Bible (Rev. 20:2, 4, 6) only in the sense that it is a long period of time.

Among the interpretive systems, amillennialism is credited with being the simplest. Jesus came to earth, died, resurrected, and then ascended physically into Heaven (Acts 1:9), where he now reigns over the universe as king on David's throne. Someday in the future Jesus will return to the earth for the final judgment, and he will renew the heavens and the earth, establishing a perfect and eternal kingdom. This eternal state will be both morally and physically perfect.

Technically speaking, Jesus' return occurs after the millennium, but it's not called "postmillennial," because it holds a figurative or spiritual view of the reign of Christ.

This is the traditional view of Reformed Christianity, which generally teaches a direct continuity from OT Judaism to the NT Church. God promised the Jews that their Messiah would sit on the throne of David (2 Sam. 7:16; Isaiah 9:7), and that promise is being fulfilled right now, as Jesus sits on the throne in Heaven. Dispensationalists argue that, while Jesus may be sitting at the right hand of the Father (Matthew 26:64; Phil. 2:9-10), it is neither called a "throne" nor "David's throne" specifically, which would be an earthly throne in Jerusalem.

Proponents: Louis Berkhof, G.C. Berkhouwer, Augustine, Vern Poythress, Geerhardus Vos, J.I. Packer, John Murray.

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The purpose of this post is not to arm you to have theological battles regarding our future hope. On the contrary, it is my hope that providing some basic definitions will allow you to have calm and reasonable discussions, without the frustration of confusing language. I welcome comments and corrections in the comments below.

Sermon Notes: What I Learned About Pain And Suffering From Jesus' Raising of Lazarus

[Note: This post is based on the notes for a sermon I guest-preached at Evanston Baptist Church on March 17, 2013. This was my church home for the five years I lived in Chicago/Evanston, IL.]

Allesandro Magnasco's The Raising of Lazarus (1715-1740)

The Apostle John's account of Jesus' raising of Lazarus is one of the most profound passages in the Scriptures, because it deals directly with the problem of pain and suffering, an issue that has dominated theological and philosophical thought for millennia. The expository preacher looking for a single passage to address the question How could a good God allow pain and suffering? will find a large part of it in John's eleventh chapter.

Given the literary context of the passage, it seems that John's point was a simple one--to demonstrate the power, authority, and divinity of Jesus Christ. Chapters 2-11 are a series of accounts of Jesus' miracles and teachings, each of which reveals Jesus' incredible authority, and each account is more incredible than the one preceding. This dynamic crescendo begins with Jesus turning water into wine (a trick possibly replicated by a magician) and reaches its zenith when Jesus raises his friend Lazarus four days after his death (something no one else can accomplish).

No expositor should make the claim that John 11:1-44 is about anything other than Jesus' incomparable power and authority. However, this passage does secondarily reveal a good deal of truth about pain and suffering and can minister to a congregation that is wading through the swamps of despondency.

The question this outline is meant to address is How could a good God allow pain and suffering?

1. Pain and suffering is a human reality that Jesus accepted. (John 11:1-3) This passage does not reveal the origin of pain and suffering, but it does deal with it soberly and clearly. The Scriptures are not the least bit escapist; God's inspired word is loaded with shocking, in-your-face accounts of suffering. It is a human reality that the Scriptures do not gloss over. Hedonism drowns it out with pleasure, while stoicism tempers it by mitigating the emotions. The biblical mind, however, can embrace its reality. [1]

2. Pain and suffering is ultimately for Jesus' glory. (John 11:4) After hearing about Lazarus' illness, Jesus says, "It is for the glory of God, so that the son of God may be glorified through it." The telos (end, purpose, or goal) of pain and suffering is the glory of Jesus, not the pain in and of itself. A god that inflicts suffering for suffering's sake is cosmic sadist, but the God of the Scriptures, embodied in Jesus Christ, has a higher purpose, and that purpose is not pain, but glory. [2]

3. Pain and suffering is NOT a sign that Jesus doesn't love us. (John 11:5) In the context of this passage, Jesus clearly has the authority to snap his fingers and heal Lazarus immediately from afar. However, he chooses not to do so. One might be tempted to conclude that Jesus did not love Lazarus or his sisters. However, John tells us, "...Jesus loved Martha and her sister and Lazarus." It is a false logical step to conclude that Jesus doesn't love us, because we experience pain and suffering. (see footnote [2])

4. Pain and suffering is intentionally wielded by Jesus. (John 11:6-10) Verse 6 is a remarkable passage. Jesus was out of town and was asked to go to Bethany to save his beloved friend Lazarus from his terminal illness. And yet, "when he heard that Lazarus was ill, he stayed two days longer..." How can this be? In that two days, Lazarus died. Why would Jesus do something so terrible? This passage reveals that Jesus' delay (and consequent death of Lazarus) is no accident. It is not as if Jesus did the best he could but, due to human free will and sinfulness, it just wasn't enough. Jesus intentionally delayed his arrival, thereby sovereignly permitting (causing?) the death of Lazarus. Jesus is sovereign over our problems, not wringing his hands in worry from the sidelines.

5. Pain and suffering is something that Jesus was "glad" about. (John 11:11-16) This is perhaps the most perplexing element of the account. Jesus says to his disciples, "Lazarus has died, and for your sake I am glad that I was not there, so that you may believe." Let Jesus' words sink in. Is this not incredibly insensitive? Jesus is "glad" that Lazarus died? Keep in mind that this is the last great miracle (other than Jesus' own resurrection) that is listed by John. The disciples had to get it. They had to understand, because, if the disciples don't understand, the world doesn't hear the Gospel. Lazarus' death was one of the most influential moments in the disciples' lives, because it caused them to realize that Jesus is not just a miracle worker. He is the resurrection and the life. (Jn 11:25) Jesus loved Lazarus and his sisters, but God's outworking story is about more than Lazarus and his sisters (and us).

6. Pain and suffering causes us to ask "Where were you, Jesus?"  (John 11:17-32) Three times, Jesus is reminded by those mourning for Lazarus that Jesus' presence could have prevented Lazarus' death. (John 11:21, 32, 37) The reader's immediate response is to judge those saying this as lacking faith. However, Jesus never rebukes them. At the heart of these statements is the assumption that Jesus can, in fact, heal a man. Martha even states that Jesus can have anything that he asks from his Father, including the revivification of Lazarus. These statements were made out of faith, not lack of it. Essentially, they aren't questioning Jesus' power, but rather his purpose. The Scriptures seem to invite us to ask God about his purposes, so long as we humbly understand that God is under no obligation to explain himself.

7. Pain and suffering was embraced by Jesus, rather than eliminated. (John 11:33-37) Because it is the shortest verse in the Bible, it is often treated tritely, but these two words could be an entire theological study unto themselves--"Jesus wept." (Jn. 11:35) [4] Jesus is the creator, sustainer, and Lord of the entire universe. He commands legions of angels. He has eternal being. He knows all and commands all. He could have prevented Lazarus' death, and he even tarried intentionally so that Lazarus would die. And yet, he weeps. This illustrates a major theological doctrine. Rather than taking away the pain and suffering of this world, Jesus entered into it. Why did Jesus weep? Because his close friend just died, and he is sad about it. He is broken. God is more than capable of taking away our pains and sorrows and yet he does not. Instead, he thought it better to leave them in place and join us in them--in a fellowship of suffering. [3] (see Hebrews 4:14-16)

8. Pain and suffering is told to flee by Jesus. (John 11:38-44) Pain and suffering is not the end of the story. In the end of this account, Jesus says, "Lazarus, come out." Jesus is in control always and forever. At the end of this, he commands death to flee, and this will be the case for all of us in Christ in the end. He will command death, addiction, pain, suffering, tears, depression, abuse, and misery to flee. Then, after we've spent 10,000 years in glory, we'll look back on this life and it will be little more than a small, distant memory. Paul wrote in 2 Corinthians 4:17 (ESV), "For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison." If we can't see that the weight of our suffering now is "light [and] momentary," it is not because we don't understand our current suffering but because we don't understand the "eternal weight of glory." We don't need to escape the pain of this world, but we do need to think more of the weightier joys of the next.

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I pray that this outline will provide hope to those in the midst of pain. Also, I hope that some teacher or pastor will find this to be a helpful scaffolding from which to construct their own sermon. If you have other insights or questions, please comment below.

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[1] Likewise, good art embraces the dark side of reality and depicts it as it is. This is why "Christian" movies and visual arts are so often boring and one-dimensional--they escape the reality of pain and suffering in the world by not truly depicting it. It is understandable that someone hesitates to depict sin (the ultimate root of pain and suffering), but the Bible itself is loaded with it. Christians must learn to see and depict this world as it really is.
[2] Just to illustrate how a being can inflict (or permit) pain and suffering with a higher purpose, consider the parent who disciplines his child (with pain) for the higher purpose of lovingly training the child. Pain may be wielded out of love.
[3] A beneficial conversation to have with a congregation is to ask Why might God think it was better to join us in suffering, rather than just taking it away? What is gained by suffering with others, including God? Just by way of illustration, think of a child whose parents never allow him to fail or feel pain. His parents make sure that he only ever experiences happiness, success, and acceptance. What kind of child will he be? In my experience as a high school teacher, that child is usually miserable, scared, and weak. Could this be God's reasoning?
[4] Much ink has been spilled in effort to explain theologically why Jesus was weeping here, but it all seems to be unnecessary. Jesus is simply crying, because he is a human being whose dear friend has just died. It's that simple. I'm not sure why this is so so hard to accept, unless many are just afraid to let Jesus be too human. However, it has been the declaration of both the Scriptures and the Church that Jesus is both fully human and fully divine. 

Why We're Moving to South Korea

I try not to be overly personal in my blog posts, but I would like to use this forum to explain to those who know me what I'll be doing in South Korea.

The campus is surrounded by rice fields.

In February, I accepted a teaching position at Pyeongtaek International Christian School (PICS) in Pyeongtaek, South Korea, a city approximately one hour south of Seoul. Established in 1990, PICS is a fully-accredited, English-language school that operates on an American system and serves families that are native Korean as well as international. While it is an unapologetically Christian school, it is open to families of all religious preferences, which means there will likely be students who are Buddhist and/or atheist any given year. PICS is one school in the larger Network of International Christian Schools (NICS), headquartered in Southaven, Mississippi.

Though I expect that my role will be broadened when I arrive in August, I've been hired primarily as the senior high Bible teacher. My classes will include Old Testament/New Testament survey, worldview, apologetics, and systematic theology (doctrines).

(LtoR) Gavin, Charlie, April, Adaleigh (Addie)

My wife, April, and I are both "missionaries" for NICS and are excited to get there. Our hearts have been drawn to South Korea for a number of years now, as both of our children were adopted from South Korea. Through their adoptions, we traveled to Seoul twice and loved our experience. Now, God has called us to return there to serve His Kingdom, and we have signed a two-year contract, which may be extended annually after that.

As stated, I will be teaching at PICS, and April will be able, for the first time, to stay home full-time to care for our home and two children. In addition, she will likely be very involved with whatever church we join. Ideally, she will find some sort of orphan care ministry in which to serve, because God has broken her heart for the fatherless and motherless, and she clearly has the spiritual gifts of mercy and service. Our calling to Korea, like our marriage, is a joint calling.

We will be fully supported by a modest paycheck and provided housing in the nearby city of Songtan, which is near the U.S. Osan Air Force Base. However, we are in the process of selling everything we own in the U.S. in preparation for our move. Not only do we need to free up the assets in order to afford the move, but we simply do not want to have to ship much to Korea. As our former pastor used to tell us, it is better to be "high speed and low drag." And, there is something spiritually cathartic about purging your life of all of your possessions.

In the months before our move, we will be raising a relatively small amount of financial support in order to finance our move to Korea (mainly the cost of plane travel, shipping, and government forms, such as passports and visas). We would love for you to support us with prayer and words of encouragement. Additionally, if you would like to support us financially, let us know. All financial support is sent directly to NICS.



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