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.