Eschatology for the Layman
by JK Sellers
April, 10. 2019
Historic Premillennialism
Dispensational premillennialismPretribulation Rapture
Midtribulation Rapture
Posttribulation Rapture
The Prewrath Rapture
ConclusionClassical Dispensationalism
Progressive Dispensationalism
Covenant Theology
New Covenant Theology
Dual Covenant Theology
Supersessionism/Replacement Theology
Introduction:
My journey into the prophecies of the last days started 5 decades ago. It has been frustrating at times but very rewarding and spiritually uplifting. To know that God sent His Son to Atone for our sins and lead us back to Him has strengthened my faith and testimony of a loving Heavenly Father. The frustrating aspect of my study of the signs and prophecies that lead up to the life of Jesus Christ, the Atonement and His Return is the wide variety and countless variations of the interpretations found within Christendom. This page offers the new researcher an introduction to some of the major philosophies on the end times. Not all are represented and I only give a thumbnail sketch of each major philosophy. In most cases I use the words of the believer of each view to describe their own philosophy. I have also included the website of the source and other locations for further research.
Eschatology:
The word eschatology meaning "study of the last times", is derived from the Greek, ἔσχατος (eschatos) meaning 'last' and logy meaning "the study of". It is the study of the prophecies and events of the last days as found in the Bible. Eschatology is the most written about and most hotly debated and contentious subject found in Christendom. Most of the scriptures relating to prophecy and the end times are vague, ambiguous and often filled with ancient imagery and symbolism, which leads to many variations of interpretations among the different Christian philosophies. So much so that it creates contentious divisions among us that I am sure the Lord would not be pleased with.
The main subject of eschatology is the Second Coming or Second Advent of Jesus Christ in Glory. His first coming 2,000 years ago was to conquer death and sin through the resurrection and atonement. At Christ’s Second Coming, also called the Parousia (Ancient Greek for presence or arrival), He will save those who follow Him and destroy the wicked. All the details of the Savior’s Second Coming has been debated among Christians for almost as long as He has been gone. Some of these will be briefly discussed and locations given for further study on each subject.
The main subject of eschatology is the Second Coming of Jesus Christ in Glory. Other topics include: the Tribulation, the Rapture, Armageddon, the end of the world, the Resurrection of the Dead, Millennialism, New Heaven and New Earth and the Last Judgment.
I will attempt on this page about Eschatology to try and explain the many variations of interpretations about the last days. Of course these are general terms and have many variations. I only include the most common forms of belief.
Definitions:
Before I begin, I feel it is important to define some of the terms we will be using as we discuss the events that lead up to the Second Coming of the Lord.
The Rapture
The term 'Rapture' is used to describe the event Paul prophesied about in his letter to the Church in Thessalonica. When Christ returns, He will descend from heaven and resurrect the righteous dead and with all those who "are alive and remain, and they shall all be caught up" to meet Him.
1 Thessalonians 4:16-17 (KJV)
16 For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:
17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. [emphasis added]
Here Paul uses the Greek word, harpazo (ἁρπάζω), meaning 'to seize or snatch away' to describe how those who believe in Christ will rise to join Him in Heaven along with all the resurrected dead believers. The Latin Vulgate (382 AD) translation of the Bible uses the word rapere (caught up), which is where the English term 'rapture' comes from.
During one of the Savior’s last discourses on the Mount of Olives he describes the rapture as one of the signs of his Second Coming:
Mathew 24:39-42 (KJV)
39 And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.
40 Then shall two be in the field; the one shall be taken, and the other left.
41 Two women shall be grinding at the mill; the one shall be taken, and the other left.
42 Watch therefore: for ye know not what hour your Lord doth come. [emphasis added]
Almost all Christians believe there will be a 'rapture' of some kind where the faithful along with the resurrected followers will be caught up into the clouds to welcome Christ at His Second Coming. It is the timing of the 'rapture' that is the great debate among Biblical scholars. As with anything else in Christian eschatology, views of length, timing and who is involved in the rapture differ. Some believe that these verses are events of the past (Preterists) while other believe that it is still in the future (Historicists and Futurists). See: Pretribulation, Midtribulation and Posttribulation.
For more on the Rapture:
What Does the Bible Say About the Rapture? by Mary Fairchild
The Inconsistency of the 'Rapture' by Fr. Dimitri Cozby (Orthodox)
The Rapture: Catholic Answers
The Tribulation
Prior to the Second Coming of Christ there will be a period of great tribulation (Persecution, war, famine, disease and suffering) for those who believe in The Lord:
Matthew 24:21-22 (KJV)
21 For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.
22 And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened. [emphasis added]
As with anything else in Christian eschatology, views of length, timing and who is involved in the tribulation differ. Some believe that these verses are events of the past (Preterists), other believe that it commenced in 70 AD and is still ongoing (Historicists), while others look for it in the near future (Futurists). See also: Pretribulation, Midtribulation and Posttribulation.
For more information on the Great Tribulation:
Theopedia: Tribulation
Thoughts on the Great Tribulation by Pastor G.R. Dawe, D.D. (Historicist)
Preterist Timeline of the Great Tribulation By Doug Beaumont
The Millennium
The Millennium is the thousand-year reign of Christ found in Revelations chapter 20. There are four major views on the Millennium and the timing of two events associated with it, the Rapture and the Tribulation. This doctrine, the millennium, teaches that there is a literal period of a thousand years when Christ will reign over the earth. The belief that there will be a literal thousand-years of peace is called chiliasm, deriving its name from the Greek word for 'a thousand'. Others take the 'thousand years' as a metaphor, a symbolic representation of a spiritual ideal, with no corresponding earthly condition. (Amillennialism).
Revelation 20:1-6 (NIV)
1 And I saw an angel coming down out of heaven, having the key to the Abyss and holding in his hand a great chain. 2 He seized the dragon, that ancient serpent, who is the devil, or Satan, and bound him for a thousand years. 3 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. 4 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. 5 (The rest of the dead did not come to life until the thousand years were ended.) This is the first resurrection. 6 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. [emphasis added]
There are three major views on the Millennium; Premillennialism, Amillennialism and Postmillennialism. These will be explained later in the article.
For more on The Millennium see:
The Three Views of Eschatology by Patrick Zukeran
The Millennial Kingdom of Jesus Christ by Daniel L. Akin
The Catholic and Orthodox Churches consider chiliasm to be a heresy. See: The Error of Chiliasm by Fr. Michael Pomazansky
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The End of the World by John Martin
The Wrath of God or The Great and Dreadful Day of the Lord
John records in the Book of Revelation that God will mete out punishment to the wicked at the last day:
Revelations 11:14-15, 18-19 (KJV)
14 The second woe is past; and, behold, the third woe cometh quickly.
15 And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.
18 And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth.
19 And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.
Revelation 14:10 (KJV)
10 The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:
God's wrath is to be poured out upon the wicked in the form of seven bowls dispensing plagues and destruction upon the earth:
Revelation 16:1 (NIV)
1 Then I heard a loud voice from the temple saying to the seven angels, "Go, pour out the seven bowls of God's wrath on the earth."
This final wrath of God are found in the 7 bowls of Revelations: (1st) grievous sores (16:2), (2nd & 3rd) the seas and fresh water become as blood (16:3-4), (4th) the sun scorches men with intense heat (16:8-9), (5th) great pain from additional sores (16:10-11), (6th) the Euphrates river dries up and the armies of Armageddon gather (16:11-16). (7th) Finally, at the last bowl: thundering, lightning, earthquakes, and great 'hail' rains down on the earth (16:17-21). This last calamity causes cities and nations to fall and islands to "flee away" and mountains to disappear.
"The judgements of God do not reflect a 'blind, impersonal, and mechanically operative force.' They reflect neither Karma nor fate. The judgements of God come from an 'absolute and totally personal Creator 'whose judgement' operates within the context of His love and hate, His Grace towards His people and His wrath towards his enemies."1 God's jealousy is our assurance that no one is going to ultimately get away with anything.
The term 'wrath of God' describes his indignation at the deeds perpetrated by the wicked coupled with his just response that inevitably leads to their punishment."2
For more on the Wrath of God and The Great and Dreadful Day of the Lord see:
Isaiah 2:12-21, Isaiah 13:6-13, Isaiah 34:1-10, Jeremiah 10:10, Joel 2:1-3, 10-11, 20, 30-31, Zechariah 14:1-9, Matthew 24:29-31, Colossians 3:4-6, 2 Thessalonians 1:6-10.
Parousia
You may run into a few Greek words in your study of Christ’s Second Coming. One of them, Parousia (παρουσία) is a common Greek word meaning presence or the presence of one coming, hence, the coming, arrival, advent.3 This word was used thirteen times by the writers of the New Testament when describing the Second Coming of the Lord Jesus Christ. 1 Corinthians 15:23; 1 Thessalonians 2:19; 3:13; 4:15; 5:23; 2 Thessalonians 2:1,8; James 5:7,8; 2 Peter 1:16; 3:4,12; 1 John 2:28. Parousia is often used by scholars to describe the Second Coming.
"Recent archaeological discoveries have explained why the word received such general Christian use in the special sense. In Hellenistic Greek it was used for the arrival of a ruler at a place, as is evidenced by inscriptions in Egypt, Asia Minor, etc."4
Imminence
Imminence is another word you will run into. It is the belief that the coming of Jesus Christ could happen at any moment and that no further fulfillment of prophesy is needed. This doctrine goes hand in hand with the teachings of pre-tribulationism where the rapture could happen at any moment. It goes without saying that Post-tribulationists and Historicists, among others, believe that additional prophecies are needed to be fulfilled before the rapture and Second Coming will occur and that even though it is near it is not 'imminent'.
For more on Immanency see:
Immanency by Todd Strandberg
Is the Coming of the Lord Jesus Christ Imminent? By Eli Brayley
Four Main Divisions
In Christianity there are four main divisions on eschatological thought: Preterism, Historicism, Futurism and Idealism.
Preterism
“Preterism is a school of eschatology that embraces a contemporary-historical interpretation of Biblical prophecy. The term “Preterism” is derived from the Latin praeteritus, meaning that which has past. The term occurs in Matt. 24:34 in the Latin Vulgate to describe the time of Christ's second coming: "Verily I say unto you, This generation shall not pass ("non praeteribit haec generatio"), till all these things be fulfilled." Full Preterists view the Second Coming and related events as being fulfilled in the events culminating in the destruction of Jerusalem in A.D. 70…
Preterism maintains that the eschatological teaching of the Lord and his apostles was fulfilled when and as prophesied. However, Preterists insist that the manner of fulfillment was essentially spiritual, not physical, and that language which on its face appears to describe the dissolution of the chemical elements in a cataclysmic end of time and space must be given a figurative construction and interpretation. This is required, not only because of the confines for fulfillment imposed by statements of time, but by the usus loquendi (manner of speech) of the prophets.” (From What Is Preterism? By Kurt M. Simmons)
Thus, Preterist believe that ALL of the last day’s prophecies were fulfilled during the century following the Savior’s birth especially with the destruction of Jerusalem in 70 AD.
An older form of Preterism is called Partial Preterism or ‘Orthodox’ Preterism which teaches that most but not all of the end times prophecies have been fulfilled and call ‘Full Preterists’ heretical.
For more on 'Orthodox Preterism':
An Introduction to Preterism from Tekton Apologetics.
For more on Preterism see:
International Preterist Association
Historicism
“Historicism is the view that most of the Book of Revelation describes history as it has been unfolding over the last 20 centuries. Historicists see in the prophecies concerning the Dragon, the Beast, the False Prophet, and the Whore of Babylon, references to the pagan Roman Empire, papal Rome (that is, Roman Europe under the rule of the popes), the Papacy, and the Roman Catholic Church. The majority of Historicists also identify the symbols of the smoke rising from the Abyss and the invasion of locusts as descriptions of the rise and spread of Islam. This view united all Protestants throughout the Reformation and has largely been replaced by Futurism as the dominant eschatology (belief about the end-times) of evangelical Christians.
To put it another way, Historicism is the method of interpreting Biblical prophecy by comparing history to the prophecy in question. Historicists believe that prophecy is history pre-written. Therefore, prophecy can be understood by looking to the past to discover what has, and hasn't, been fulfilled. Historicism, as a school of thought, like futurism, contains many differing opinions as to details of prophetic interpretation. It is not a system that must stand or fall by its ability to withstand criticism. It is a method of interpretation that allows its adherents to continually re-evaluate their opinions as they grow in their understanding of both history, and the Bible.” (From What is Futurism? What is Historicism? By J. L. Haynes)
For more on Historicism see:
What is Historicism? What is Postmillennial Historicism?
Futurism
“Futurism derives from the consistent application of literal hermeneutics, the Golden Rule of Interpretation, across the entire body of Scripture, including the book of Revelation. Contrary to the claims of many of its critics, it is not an a priori view which is imposed on the text. As evidenced by the testimony of the early Church, futurism is the most natural result of a plain reading of the text and the way that most unbiased readers would understand the book on their first reading.
Futurism gets its label from its refusal to see unfulfilled passages as having been fulfilled by approximately similar events in the past. Hence, it holds that many of the events in the book of Revelation await future fulfillment:
The futurist generally believes that all of the visions from Revelation Rev. 4:1+ to the end of the book are yet to be fulfilled in the period immediately preceding and following the second advent of Christ…
Futurists see eschatological passages being fulfilled during a future time, primarily during the seventieth week of Daniel, at the second coming of Christ, and during the millennium. While all dispensationalists are futurists, not all futurists are dispensationalists. Futurists are also the most literal in their interpretation of prophecy passages. Dr. Tenney says: “The more literal an interpretation that one adopts, the more strongly will he be construed to be a futurist.” (From Futurist Interpretation: Bible Study Tools)
For more on Futurism see:
Dr David Norris (Futurist) debating Pastor Larry T Smith (partial preterist) Part 1 of 8
Eschatology: A Futurist View by L. Thomas Holdcroft
Idealism
Idealism (also called the spiritual approach, the allegorical approach, the nonliteral approach, among other names) in Christian eschatology is an interpretation of the Book of Revelation that sees all of the imagery of the book as symbols…. It is distinct from Preterism, Futurism and Historicism in that it does not see any of the prophecies (except in some cases the Second Coming, and Final Judgment) as being fulfilled in a literal, physical, earthly sense either in the past, present or future, and that to interpret the eschatological portions of the Bible in a historical or future-historical fashion is an erroneous understanding. (see Idealism)
The problem with this definition of Idealism is that few Christians believe in pure Idealism. Most have a less pure view of Idealism such as G. K. Beale who describes his form as “Eclecticism or a Redemptive-Historical Form of Modified Idealism” writes:
“The idealist approach affirms that Revelation is a symbolic portrayal of the conflict between good and evil, between the forces of God and of Satan. The most radical form of this view holds that the book is a timeless depiction of this struggle. The problem with this alternative is that it holds that Revelation does not depict any final consummation to history, whether in God’s final victory or in a last judgment in the realm of evil. The idealist notion encounters the opposite problem facing the preterist and historicist views, since it identifies none of the book’s symbols with particular historical events.”
Pastor Samuel E. Waldron, a faculty member of the Covenant Baptist Theological Seminary said:
“My Idealism is different. It is a modified Idealism. To put this in a better way, it is a relative Idealism. That is to say, it is not tied to specific, historical events in the same way as preterism, historicism, or futurism. They find references to Nero, America, Russia, Napoleon, the Papacy, and Attack Helicopters in the Book of Revelation. I do not. Nevertheless, I do believe that it is vital to understand that certain, historical events are referenced in the Book of Revelation… my view (is) A Redemptive-Historical, Modified Idealist Approach to the Interpretation of the Book of Revelation." (From A Redemptive-Historical, Modified Idealist Approach to the Book of Revelation by Sam Waldron)
For information on Preterist Idealism see:
For more information on Christian Eschatology go to:
Theopedia: End times
ReligiousTolerance: Competing theories of eschatology, end times, and millennialism
The Millennium
As mentioned above there are three major views on the Millennium; Premillennialism, Postmillennialism and Amillennialism. The first two believe in a literal thousand-year period where Christ will reign on the earth while Amillennialism teaches that it is symbolic and now in process of realization.
Here is a simplified chart of the three major views on the millennium with Premillennialism divided into Pre and Post-Tribulation:
Chart of the differing views of the Millennium
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Premillennialism
Premillennialism is the doctrine that Christ's Second Coming will occur prior to the Millennium, Christ's thousand-year reign on the earth in peace.
"Premillennialism was the most widely held view of the earliest centuries of the church. Philip Schaff wrote, 'The most striking point in the eschatology of the ante-Nicene Age (A.D. 100-325) is the prominent chiliasm, or millenarianism, . . . a widely current opinion of distinguished teachers, such as Barnabas, Papia, Justin Martyr, Irenaeus, Tertullian, Methodius, and Lactantius.'" (History of the Christian Church, Scribner, 1884; Vol. 2, p. 614)
Premillennialism began to die out in the established Catholic Church during the life of Augustine (A.D. 354-430). Chiliasm was suppressed by the dominant Catholic Church, but survived through various 'fringe' groups of Christians during the mediaeval period. During the Reformation, Anabaptists and Hugenots helped to revive premillennialism and it was adopted among some Puritans during the Post-Reformation era...Starting in the British Isles and spreading to America, premillennialism (in its dispensational form) has become prominent in the Evangelical faith." (From Premillennialism: Theopedia)
Premillennialism is divided into two main schools of thought:
Historic Premillennialism or Post-tribulational Premillennialism
Historicist Premillennialists believe that scriptural prophecy - especially the passages in Daniel and Revelation give the entire history of the church in symbolic form. Thus, they look into the church's past and present to find prophetic fulfillment's and to see where they are in God's prophetic timetable.
Historic premillennialism draws its name from the fact that many of the early Church Fathers; Irenaeus, Justin Martyr, and Papias, etc., taught that there would be a visible kingdom of God upon the earth, after the return of Christ. Historic Premillennialism teaches that there is no radical theological distinction between Israel and the Church and that the rapture will occur after the tribulation and just prior to the millennium.
Historic premillennialism is also called Post-tribulational Premillennialism to differentiate it from Dispensational or Pre-tribulation Premillennialism which believes that the rapture will occur before the tribulation. (Historic Premillennialism)
For more on Historic Premillennialism see:
Historic Premillennialism By Alan S. Bandy
A Case for Historic Premillennialism by Craig L. Blomberg and Sung Wook Chung
Dispensational premillennialism or Pre-tribulation Premillennialism
Dispensational premillennialism teaches that Israel and the Church are two separate entities in the scriptures. It also teaches that the Savior will return to take up believers into heaven immediately prior to a seven-year long tribulation period. During the tribulation the 'Antichrist' will take dominion over the earth, form a world government, and persecute the Jews and Christians who didn't rapture. After the end of the seven years of tribulation, Jesus, with his church, will return a second time to destroy the wicked and bring in the millennium. (See Pre-tribulation)
The dispensational theory of premillennialism, first advanced by John Nelson Darby (1800–1882) and the Scofield Reference Bible (1909), has gained popularity among modern evangelicals so much so that it has gained a wide following among many Christians.
For more on Premillennialism see:
Premillennialism-The Second Foundation by Thomas Ice
Dispensational Premillennialism: The Dispensationalist Era by Timothy Weber
Premillennialism can further be divided into five minor sub-categories depending on when the Rapture occurs in relationship to the Tribulation.
Pre-tribulation 'Pre-trib' Rapture
Pretribulation is the majority view among Premillennialists today. This belief holds that the Rapture will occur Prior to Christ’s Coming in Glory at the beginning of the Tribulation period so as to allow the believers in Christ to rise to heaven when He calls and escape the hardships that the rest of the world will suffer during the Tribulation. “According to this view, the Christian Church (that existed prior to this 7-year period) has no vital role in Daniel's seventieth week and is therefore removed from the scene while God completes his program for Israel. The pre-trib rapture is the view popularized through the work of dispensational preachers such as Hal Lindsey and Tim LaHaye in his recent Left Behind novel series. However, the definitive works on the subject include John Walvoord's The Rapture Question, J. Dwight Pentecost's Things to Come, and Charles Ryrie's Dispensationalism Today.” (From Rapture: Theopedia.com)
John Nelson Darby is considered to be the father of dispensationalism and the pre-trib rapture theory. (There is great dispute, often heated, about the origins of this doctrine. Dave MacPherson and others argue that Darby adopted his theories from the teachings of Margaret MacDonald, a young charismatic woman from Scotland, and Edward Irving, one of the founders of the Catholic Apostolic Church.) The Pretribulation Rapture doctrine was made popular in America by the publication in 1909 of the Scofield Reference Bible which taught dispensationalism and the pretrib rapture. Hal Lindsey with his best seller The Late, Great Planet Earth advanced the Pre-trib rapture to the forefront of Christian philosophy followed by John Walvoord, J. Dwight Pentecost, and Tim LaHaye.
For more on the Pretribulation Rapture see:
Defending The Pre-trib Rapture
Why Do Some Teach that the Church will Endure the Tribulation? by Grant R. Jeffrey
"The Great Rapture Debate" between Dr. Doug Stauffer (Pre-trib) and Pastor Joe Schimmel (post-trib) in Colorado Springs, CO on June 19, 2016.
Full Video Series by Good Fight Ministries
Midtribulation, or 'Mid-Trib' Rapture
“The Midtribulation rapture theory seems to be a compromise between the Pretribulation and the Posttribulation views. According to this view the seven-year tribulation is divided into two halves; the first half described as the wrath of man, and the last half as the wrath of God. The rapture of the church will take place at the middle of the tribulation period three-and-one-half years prior to the second advent….One of the principal arguments of the midtribulationists is that the rapture will take place at the "last trump," which they identify with the seventh trumpet in Revelation. The midtribulationists views the seventh trumpet of Revelation 11:15 and the last trump of 1 Corinthians 15:52 and 1 Thessalonians 4:16 as the same…The seventh trumpet of Revelation 11:15 actually includes the seven vials (Rev. 16:1-21), and covers the rest of the seventieth week period. Included in the seventh trumpet, verses 15-19, is a "panorama of the rest of the book, future events being seen as already present.” (From The Midtribulation Rapture: Prophecy Forum)
For more on Midtribulation rapture theory see:
The Biblical Case For Mid-Tribulationalism by Steve W. Lemke
Posttribulation Rapture
"The Post-tribulation belief which is that the Rapture will take place at the end of the tribulation, that the Church will be lifted to the Lord and return with him. They believe the Rapture and the Return of the Lord are one event: that the Church will be caught up to meet the Lord as he descends from heaven." They believe there is only one coming of the Lord - at the end of the tribulation.
The early church believed in a Post-tribulation Rapture - and held that belief for a little over 1800 years.
For example, early church teachers by the names of Ireneaus (130-202AD) and Hippolytus (birthdate unknown-235AD), second and third generation disciples of John the Revelator, wrote of the rise of the Antichrist and of the coming of the Lord from a Post-tribulation point-of-view.
They both taught that the Antichrist will reign on earth and persecute the Church right up to the return of the Lord in all his power and glory.
In his book, 'Against Heresies', Irenaeus, writing about the Antichrist, said, "His tyranny shall last three years and six months, during which the saints shall be put to flight" (Ch. xxv.4). Later, in the same book, he said, "The resurrection of the just takes place after the coming of Antichrist" (Ch. xxxv.1).
Hippolytus wrote a number of books; and in one called a Commentary on the Book of Daniel, speaking of the Antichrist, he said, "When he has conquered all, he will prove himself a terrible and savage tyrant; and will cause tribulation and persecution to the saints, exalting himself against them" (Ch. 7). In the same book, referring to the Two Witnesses of Revelation 11, he said, "The two witnesses, then, shall preach three years and a half; and Antichrist shall make war upon the saints during (that time) and desolate the world" (Ch. 11). (From Post Tribulation Rapture Belief)
For more on Posttribulation Rapture see:
The Post-Tribulation Rapture by Gavin Finley MD
The Rapture of the Church (Post Tribulation Rapture) by Dan Corner
Pre-Tribulation Rapture?? A Study of Revelation 3:10 by Pastor Joe Schimmel
The Prewrath Rapture
"The Prewrath Rapture position is a biblical synthesis of pre-, mid-, and posttribulationalism, together with a refinement of the timing issue that brings harmony to all of the rapture passages in question.
A thorough examination of the Prewrath position reveals that an unquestionable truth from each of the three positions is kept while the errors of each position are discarded. The proponents of these three major positions would probably concur that the major area of disagreement concerns the actual timing of the rapture which, they would have to admit, also influences their interpretation of many passages that deal with issues related to the rapture question." (From The Prewrath Rapture by Charles Cooper)
"The Prewrath rapture is one of several premillennial views on the end-times events among evangelical Christians, and states that Christians will be raptured at the end of a time called the Great Tribulation that occurs in the second half of the seventieth week of Daniel, and before the day of the Lord's wrath (God's wrath). The prewrath position emphasizes the biblical distinction between tribulation (which Christians have been promised) and the wrath of God (which Christians have been promised deliverance/salvation from).
According to the Prewrath perspective, the great tribulation begins 3.5 years after the Antichrist "makes a covenant with the many" (Daniel 9:27), in the middle of "Daniel's 70th week." The 70th week is a reference to Daniel 9:24, where each day of the week corresponds to a year (for a total of seven years). After the first 3.5 years, the Antichrist will make himself known with the abomination that causes desolation, and he will reign for 3.5 years (42 months or 1260 days). The latter half of the 3.5 years is characterized by the Antichrist deceiving the world and persecuting the church.
Although the exact timing of the rapture is not known, one of the key points to the Prewrath view is that the rapture comes after the sixth seal is opened (Revelation 6:12), when the moon is turned into blood. The tribulation of God's people will then be cut short (according to Jesus in Matthew 24:29-31, Mark 13:24-27) with the second coming of Christ and the rapture, and those who are left behind on Earth will face the trumpets and bowls of God's wrath (Rev 16:1); hence the term 'Prewrath."
God's wrath against the ungodly will follow for the remainder of the seven years in what is known as the Day of the Lord." (From Prewrath wikipedia article)
For more on the Prewrath Rapture see:
Revelation Commentary by Robert Van Kampen
The Partial Rapture
This view states that those who are actively looking for the return of Christ will be raptured. The Christians who are not looking for his return and are being lazy in their Christians lives will miss the rapture event. (From Rapture: Theopedia.com)
For more on the Partial Rapture see:
Rapture by Watchman Nee
As you can see there is a great debate among the Premillennialists on the timing of the Rapture and the Tribulation. Now on to the other two theological positions on the Millennium.
Postmillennialism
"Postmillennialism holds that the Lord Jesus Christ establishes his kingdom on earth through his preaching and redemptive work in the first century and that he equips his Church with the gospel, empowers her by the Spirit, and charges her with the Great Commission to disciple all nations. Postmillennialism expects that eventually the vast majority of men living will be saved. Increasing gospel success will gradually produce a time in history prior to Christ's return in which faith, righteousness, peace, and prosperity will prevail in the affairs of men and of nations. After an extensive era of such conditions the Lord will return visibly, bodily, and gloriously, to end history with the general resurrection and the final judgment after which the eternal order follows." (From Definition: Postmillennial Worldview by Kenneth L. Gentry, Jr.)
Postmillennialists believe that through the growth and influence of the Kingdom of God that good will triumph over evil and that Satan will be defeated leading up to the Second Coming of Jesus Christ. Some of the Postmillennialists, because of this doctrine call themselves 'optimillennialists' and with tongue in cheek refer to Premillennialists as 'pessimillennials'.
Postmillennialism goes hand in hand with Preterism which both view that many of the prophecies, if not all have been fulfilled.
For more on Postmillennialism see:
The Triumph of the Church: A Biblical Defense of Postmillennialism by Rev. William Einwechter
Postmillennialism: Wishful Thinking or Certain Hope? by Kenneth L. Gentry, Jr., Th.D.
Amillennialism
"The term amillennialism is not a happy one. It suggests that amillennialists either do not believe in any millennium or that they simply ignore the first six verses of Revelation 20, which speak of a millennial reign. Neither of these two statements is true. Though it is true that amillennialists do not believe in a literal thousand-year earthly reign which will follow the return of Christ, the term amillennialism is not an accurate description of their view. Professor Jay E. Adams of Westminster Seminary in Philadelphia has suggested that the term amillennialism be replaced by the expression realized millennialism. The latter term, to be sure, describes the 'amillennial' position more accurately than the usual term, since 'amillennialists' believe that the millennium of Revelation 20 is not exclusively future but is now in process of realization. The expression realized millennialism, however, is a rather clumsy one, replacing a simple prefix with a three-syllable word. Despite the disadvantages and limitations of the word, therefore, I shall continue to use the shorter and more common term, amillennialism." (From Amillennialism by Anthony Hoekema)"Contrary to what the name (Amillennialism) implies, AMs do believe in a millennium. The millennium, however, is now: the present age of the church between the first and second comings of Christ in its entirety is the millennium. Therefore, while the AM does deny the Premillennial belief in a personal, literal reign of Christ upon the earth for 1,000 years following His second coming, he affirms that there is a millennium and that Christ rules. However, this messianic reign is not necessarily for a literal 1,000 years and it is wholly spiritual (non-earthly, non-visible) in nature. "This millennial reign is not something to be looked for in the future," writes Hoekema, "it is going on now, and will be until Christ returns. Hence the term realized millennialismis an apt description of the view here defended--if it is remembered that the millennium in question is not an earthly but a heavenly reign." (The Bible and the Future, p. 235). (From The Amillennial View of The Kingdom of God By: Sam Storms)
For more on Amillennialism see:
A Defense of Reformed Amillennialism, by Prof. David J. Engelsma
Amillennialism and The "Future" Kingdom of God, Compiled by Aaron Orendorff
The Last Judgment by John Scott
Dispensations and Covenants
To understand modern eschatology we must discuss the religious concepts of dispensations and covenants as they have evolved since the time of the apostles. There are now six major divisions inside Christianity that attempts to explain God's dealing with man since the time of Adam and Eve. These are; Classic Dispensationalism, Progressive Dispensationalism, Covenant Theology, Covenant Premillennialism, New Covenant Theology, Dual Covenant Theology and Supersessionism/Replacement Theology.
Classical Dispensationalism
Classical "Dispensationalism is a theological system that teaches biblical history is best understood in light of a number of successive administrations of God's dealings with mankind, which it calls 'dispensations'. It maintains fundamental distinctions between God's plans for national Israel and for the New Testament Church, and emphasizes prophecy of the end-times and a pre-tribulation rapture of the church prior to Christ's Second Coming. Its beginnings are usually associated with the Plymouth Brethren movement in the UK and the teachings of John Nelson Darby.
History
The Plymouth Brethren movement, basically a reaction against the established church in England and its ecclesiology, became known for its anti-denominational, anti-clerical, and anti-credal stance. While theologically orthodox, the Plymouth Brethren (Darby in particular) developed unique ideas regarding the interpretation of scripture while emphasizing prophecy and the second coming of Christ. The theology of this movement became known as 'Dispensationalism'.
This new teaching spread in America through prophecy conferences such as the Niagara Bible Conferences (1883-1897). James H. Brookes (1830-1898), a pastor in St. Louis and prominent figure in the Niagara Conferences, disseminated dispensationalist ideas through his ministry and publications. Most importantly, Dwight L. Moody was sympathetic to the broad outlines of dispensationalism and had as his closest lieutenants dispensationalist leaders such as Reuben A. Torrey (1856-1928), James M. Gray (1851-1925), Cyrus I. Scofield (1843-1921), William J. Eerdman (1833-1923), A. C. Dixon (1854-1925), and A. J. Gordon (1836-1895). These men were activist evangelists who promoted a host of Bible conferences and other missionary and evangelistic efforts. They also gave the dispensationalist movement institutional permanence by assuming leadership of the new independent Bible institutes such as the Moody Bible Institute (1886), the Bible Institute of Los Angeles (1907), and the Philadelphia College of the Bible (1914). The network of related institutes that soon sprang up became the nucleus for the spread of American dispensationalism.
Theology
The dispensations
1. The dispensation of innocence (or freedom), (Gen. 2:8-17,25), prior to Adam's fall,
2. The dispensation of conscience, (Gen. 3:10-18; Rom. 2:11-15), Adam to Noah,
3. The dispensation of government, (Gen. 9:6; Rom. 13:1), Noah to Abraham,
4. The dispensation of patriarchal rule (or promise), (Gen. 12:1-3; 22:17-18; Gal. 3:15-19), Abraham to Moses,
5. The dispensation of the Mosaic Law, (Ex. 20:1-26; Gal. 3:19), Moses to Christ,
6. The dispensation of grace, (Rom. 5:20-21; Eph. 3:1-9), the current church age, and
7. The dispensation of a literal earthly 1,000-year Millennial Kingdom that has yet to come but soon will, (Is. 9:6-7; 11:1-9; Rev. 20:1-6).
Each one of these dispensations is said to represent a different way in which God deals with man, specifically a different testing for man. "These periods are marked off in Scripture by some change in God's method of dealing with mankind, in respect to two questions: of sin, and of man's responsibility," explained C. I. Scofield. "Each of the dispensations may be regarded as a new test of the natural man, and each ends in judgment - marking his utter failure in every dispensation."
The idea of different 'dispensations' may be found in the writings of some of the early church fathers, and viewing the flow of biblical history as a series of 'dispensations' may be seen in some works that pre-date Darby's dispensationalism, such as L'OEconomie Divine by Pierre Poiret (1646-1719). But these earlier works did not include the unique testing/failure motif described by Scofield or any hint of the underlying tenets of Darby's dispensationalism." (From Dispensationalism: Thoepedia.com)
For more information about Classical Dispensationalism see:
What is Dispensationalism? by Matt Slick
Progressive Dispensationalism
"Within dispensational circles, a theological controversy has been brewing since the late 1980's. A special study-group of dispensational scholars began gathering prior to meetings of the Evangelical Theological Society. Their purpose was to discuss and re-think various issues pertaining to dispensational doctrine – to respond to covenant theology critiques of Dispensationalism, and to fix perceived weaknesses in traditional dispensational thought. Slowly, a series of new ways of thinking about a set of key dispensational topics emerged. Journal articles appeared. Eventually books were written and published. One of those books was Progressive Dispensationalism, courtesy of Dr. Craig Blaising and Dr. Darrell Bock. It is primarily this book that I am evaluating here.
Dispensationalism was originated by the Rev. John Nelson Darby (early leader in the Plymouth Brethren movement.) It was codified in L.S. Chafer's systematic theology books, and popularized by the Scofield Reference Bible. Dispensational theology was revised in the late 1960's by 'second-wave' dispensational theologians like John Walvoord and Charles Ryrie. Further tinkering occurred during the 1970's…
Sumary of PD Positions
1. One plan of salvation: There is only one plan of redemption, not one for Israel and a different one for Christians. There is only one New Covenant, not two. The redemptive plan is revealed through God’s covenants. It begins with Abraham’s covenant, which combines physical and spiritual promises. David's covenant, as developed by the later prophets also has redemptive application, since the Savior would be the Son of David. The New Covenant obtains redemption in fulfillment of the Abrahamic and Davidic. The redemptive plan is holistic, not manifold.
2. Four dispensations: There are four dispensations:
•Patriarchal
•Mosaic
•Ecclesial (Church)
•Zionic (subdivided into millennial and eternal-kingdom phases.)
3. One people of God: The Christian Church is quite distinct from Israel, but not radically distinct. The Church is not a mere 'parenthesis' in an otherwise-Jewish divine plan. The Church is not 'Plan B'. It is not a separate category of humanity, in the way the Bible speaks of Jews or Greeks. There is continuity between the Church and Israel, not discontinuity alone. All believers from all dispensations are united in one general assembly in heaven.(Hebrews 12.)
4. Complimentary hermeneutics: The old claim that a consistent grammatical-historical method of interpretation will always produce traditional dispensationalists is demonstrably untrue. The NT doesn't follow Charles Ryrie's definition of 'consistent literalism' in the way that it handles OT prophecy. The NT often expands upon the OT prophecies, without contradicting their original contexts. Implications are developed from words which were not developed in the OT. PD calls this a 'complementary' hermeneutic: The NT adds onto the OT prophecies in a way complementary to their original context.
5. Already/Not Yet: The Kingdom of God's blessings are mostly reserved for Christ's second advent, but parts of it are manifested today through the Holy Spirit. The geo-political aspects will occur in the future. The Church is grafted into some key aspects of the New Covenant (justification, the gift of the Spirit, resurrection hope), but the geo-political features for Israel have not yet happened.
6. Davidic Reign Now: Christ's Davidic reign began in part when He ascended to the right hand of the Father. Some of the Davidic promises have been fulfilled, many others must wait until Christ returns. Salvation blessings are mediated to us through Jesus, who fulfilled Psalm 110:1-2. 'Christ' and 'Son of God' were both Davidic titles. Jesus' priesthood is that of Melchizedek, an office originally given to David. Jesus' Davidic kingship was the method by which God would fulfill all of His promises to Abraham (Luke 1:55)…
However", continues Rev. Jack Brooks, "I am not a covenant theologian! I am still dispensational, because I still believe:
- The Christian Church began on the day of Pentecost (Acts 2.)
- There will be a real 1,000-year reign of Christ some day in the future.
- The geo-political prophecies of the Old Testament will all be literally fulfilled.
- Ethnic Israel will be nationally converted in the end-times (Zech. 12.)
- Christians are not under the Law, including the Fourth Commandment.
- The Kingdom is not exhaustively experienced in the earthly church.
- Christ's kingship is not fulfilled until He sits on David';s throne in Jerusalem."
(From Progressive Dispensationalism: What is it? By Rev. Jack Brooks)
For more information on Progressive Dispensationalism see:
Progressive Dispensationalism: an Interview with Darrell Bock
Progressive Dispensationalism, by Craig A Blaising and Darrell L. Bock (1993)
Where will the 3rd Temple be located? Get the answer by subscribing to the free Harvest at Earth's End Newsletter.
Covenant Theology
"…Covenant Theology teaches that God has established two great covenants with mankind and a covenant within the Godhead to deal with how the other two relate. The first covenant in logical order, usually called the Covenant of Redemption, is the agreement within the Godhead that the Father would appoint his son Jesus to give up his life for mankind and that Jesus would do so (cf. Titus 1:1-3).
The second, called the Covenant of Works, was made in the Garden of Eden between God and Adam and promised life for obedience and death for disobedience. Adam disobeyed God and broke the covenant, and so the third covenant was made between God and all of mankind, who also fell with Adam according to Romans 5:12-21.
This third covenant, the Covenant of Grace, promised eternal blessing for belief in Christ and obedience to God's word. It is thus seen as the basis for all biblical covenants that God made individually with Noah, Abraham, and David, nationally with O.T. Israel as a people, and universally with man in the New Covenant. These individual covenants are called the 'biblical covenants' because they are explicitly described as such in the Bible…"
Covenant Theology and the Biblical Covenants
Covenant theology first sees a Covenant of Works administered with Adam in the Garden of Eden. Though it is not explicitly called a covenant in the Bible, Hosea 6:7 has been interpreted to support the idea. The specific covenants after the fall of Adam are seen as administered under the overarching theological Covenant of Grace and include:
•The Noahic Covenant, the covenant made with Noah and sealed with a rainbow. (Genesis 8:1-9:17)
•The Abrahamic covenant, found in Genesis chapter 15.
•The Mosaic Covenant, found in Exodus chapters 19 through 24.
•The Palestinian Covenant -- an unconditional covenant enlarging upon the Abrahamic Covenant promising the seed of Abraham eternal possession in the land (Deuteronomy 30:1-10), and
•The Davidic Covenant, found in 2 Samuel chapter 7 establishing David and his lineage as the rightful kings of Israel and Judah and extending the covenant of Abraham to David's lineage.
•The New Covenant, predicted by the prophet Jeremiah in the eponymous book, chapter 31, and connected with Jesus at the Last Supper where he says that the cup is 'the New Covenant in [his] blood' and further in the Epistle to the Hebrews (chapters 8-10). The term 'New Testament', most often used for the collection of books in the Bible, can also refer to the New Covenant as a theological concept." (From Covenant Theology: Theopedia.com)
For more on Covenant Theology see:
Introduction: On Covenant Theology by J. I. Packer
Controversies in the Church / Covenant Theology
New Covenant Theology
"New Covenant Theology is a technical term referring to a theological view of redemptive history primarily found in Baptist circles and contrasted with Covenant theology and Dispensationalism. It has been assumed that one has only two primary options in understanding the structure of the Bible in evangelical Christianity -- Covenant Theology (coming out of the Reformation) or Dispensationalism. However, proponents see what has come to be called New Covenant Theology as middle ground with a biblical basis of understanding.
Proponents maintain that the primary thrust of New Covenant Theology is the recognition of a promise-fulfillment understanding of Scripture. They suggest that whereas "Dispensationalism cannot get Israel and the church together in any sense whatsoever, and Covenant Theology cannot get them apart" (Reisinger, 19), New Covenant Theology finds the realization of all that the Old Covenant typified in the New Testament church (Covenant Theology, in contrast, merely levels the playing field and identifies them for all intents and purposes). The Mosaic economy is viewed as a temporal, conditional covenant that has been forever replaced by the glory of the New Covenant (2 Corinthians 3)….
New Covenant Theology, while having some similarities to Progressive Dispensationalism has more in common with classic Covenant Theology, in particular in how Israel and the Church are viewed. Both sides do not see an absolute distinction between the Old Testament people of God (Israel) and the Church as Dispensationalism does. They also are similar in their soteriology and eschatology (some see literal millennium and some don't, but neither would hold to a future millennium for the reinstatement of Israel as in dispensationalism).
There are points of contention however. New Covenant Theology has more in common with Dispensationalism than Covenant Theology in terms of the relation of the Mosaic Law to the New Covenant economy.
Agreement
•The Church has become 'spiritual Israel.'
•Gentiles are heirs to the Abrahamic Covenant (Gal 3:8–9; Eph 2:11ff; Rom 4:1–13; Rev 5:9).
•Acknowledges the redemptive-historical hermeneutic.
•Calvinistic in soteriology.
•The Old Testament does have prophecies of the Church age (Jer 31:31–34; cf. Heb 8).
•God's main purpose in history is Christ and His Church (elect throughout all ages).
•Everyone ever saved is saved by grace alone, through faith alone, in Christ alone (Rom 4).
•Christ offered a spiritual kingdom to ethnic Israel but was rejected. Spiritual Israel, however, accepted and continues to accept the kingdom.
•Inaugurated eschatology.
Disagreement
•The Church started at Pentecost, and there is therefore no 'Church' as such in the Old Testament/Covenant.
•Rejects the three 'theological covenants' often espoused (with some variation) in Covenant Theology, viz. the covenants of redemption, works, grace.
•Sees the Mosaic Law as only a means of blessing in Canaan.
•The Mosaic Law is fulfilled with the advent of Christ and the New Covenant; New Covenant believers are under the Law of Christ (1 Cor 9:21).
•All hold to credobaptism.
•The Holy Spirit worked differently in the Old Covenant than in the New (the Spirit now indwells believers).
Law/Gospel
The biggest difference between classical Covenant Theology and New Covenant Theology is how they view the Mosaic Law. Covenant Theology sees the Mosaic Law as divided into civil, ceremonial, and moral, with only the moral law remaining in effect. New Covenant Theology sees the New Testament writers as referring to the Mosaic Law in its totality (in other words all 613 laws, not only the Ten Commandments). Therefore, when Paul says that "we are no longer under a tutor" (Gal 3:25) he is saying that the Mosaic Law en toto has passed away.
There is still a Law in the New Testament however. Paul says that he is "under the law of Christ" (1 Cor 9:21), and he is therefore still responsible to Law. The eternal, unchanging moral law is expressed in both the New and Old Law, but the Old Law doesn't itself carry over. The Law of Christ are the moral commands given by the writers of the New Testament (Jesus and his apostles). As Moses went to a mountain to get the Law, so Christ went up into a mountain to give the new Law (Mat 5-7; cf. 2 Cor 3)." ( From New Covenant Theology: Theopedia)
For more on New Covenant Theology see:
A Brief Explanation of "New Covenant Theology" by Fred G. Zaspel
New Covenant Theology (NCT) by Dennis M. Swanson
Dual Covenant Theology
"Dual-covenant theology is a Christian view of the Old Covenant which holds that Jews may simply keep the 'Law of Moses', because of the 'everlasting covenant' (Genesis 17:13) between Abraham and God expressed in the Hebrew Bible, whereas Gentiles (those not Jews or Jewish proselytes) must convert to Christianity or alternatively accept the Seven Laws of Noah to be assured of a place in the World to Come.
Many Christians, especially conservative Protestants, consider this view to be heresy. Alternative Christian views are that the 'Law of Moses' has been superseded or abrogated…
David H. Stern, a Messianic Jewish theologian, wrote Dual-Covenant theology is said to originate with R. Moshe Ben-Maimon ('The RaMBaM,' Maimonides, 1135–1204). It was proffered in the 20th century by the Jewish philosopher Franz Rosenzweig (1886–1929), and was elaborated upon by such theologians as Reinhold Niebuhr and James Parkes.
These founders believe that Jesus' message is not for Jews but for Gentiles and, for example, John 14:6 is to be understood thusly: "I am the way, the truth and the life; and no Gentile comes to the father except through me."…However, asserts Dr. Stern, the very problem of Dual-Covenant Theology is that "replacing Yeshua's 'No one comes to the Father except through me' with 'No Gentile comes...' does unacceptable violence to the plain sense of the text and to the whole New Testament." (From Wikipedia article "Dual-covenant theology")
Pastors John MacArthur, Pat Robertson, Jerry Falwell and John Hagee have all been accused of espousing Dual-covenant teachings. All have denied making such statements, claim to be taken out of context, and have confirmed that salvation only comes through Jesus Christ.
For more on Dual Covenant Theology see:
To the Jew First: A Biblical Analysis of the "Two Covenant" Theory of Atonement
What is Dual-Covenant Theology? by Ariel ben Ami
Supersessionism/Replacement Theology
"Replacement theology is the teaching that the Christian church has replaced national Israel regarding the plan, purpose, and promises of God.
Therefore, many of the promises that God made to Israel must be spiritualized. For example, when it speaks of Israel being restored to the land, this really means that the Christian church will be blessed. Also, covenants made with Israel are fulfilled in the Christian church so, for example,
1.The Jewish people are no longer God's chosen people. Instead, the Christian church now makes up God's chosen people.
2. In the New Testament after Pentecost, the term 'Israel' refers to the church.
3.The Mosaic covenant (Exodus 20) is replaced by the new covenant (Luke 22:20).
4.Actual circumcision is replaced by a circumcision of the heart (Rom. 2:29).
So, in replacement theology the church has replaced Israel as the primary means by which the world is blessed by God's work. Though it is true that the church does replace Israel in some areas such as properly representing God on earth, acknowledging the promise of the Messiah, etc., it is not biblical to say that God is completely done with Israel and that the Christian church is its complete replacement.
"For I do not want you, brethren, to be uninformed of this mystery, lest you be wise in your own estimation, that a partial hardening has happened to Israel until the fullness of the Gentiles has come in; 26 and thus all Israel will be saved; just as it is written, 'The Deliverer will come from Zion, he will remove ungodliness from Jacob.'" (Rom. 11:25-26).
Some replacement theologians would teach that any mention of 'Israel' after Acts chapter 2 (Pentecost) would be referring to the Christian church, but the above Scripture cannot be used to support that idea. In fact, it plainly contradicts it. Obviously, God is not done with Israel. The text tells us that God has hardened Israel, but it also tells that disheartening is temporary.
Replacement theology is also known as supersessionism which means that the Christian church has superseded Israel in God's plan."(From What is replacement theology? by Matt Slick)
For more on Supersessionism/Replacement Theology see:
Evangelicals embrace Replacement Theology
Christians and Jews: Starting Over-Why the Real Dialogue Has Just Begun by Luke Timothy Johnson
Conclusion
Studying eschatology over the past few decades has taught me that in Christendom there are a wide variety of beliefs and interpretations of the Bible. This division oft times causes strife and arguments. Words like damnable heresy, counterfeit Christians, false teachers, unbiblical, false gospel, 'spiritual warfare', and 'pernicious doctrine' only debases the debate among Christians. For myself I look forward to the Savior's Second Coming and to be there during the thousand years of peace. I dare say that Jesus, at that time, will unite the Church so that we may be "of one heart and of one soul" (Acts 4:32), so that one Christian will no longer say to the other ";I have no need of thee" (1 Corinthians 12:21). The Savior will once and for all unite all of the many Christian Traditions and Denominations into one. Then our differences will cease and all will "be perfectly joined together in the same mind and in the same judgment" (1 Corinthians 1:10).
Footnotes:
1. Rushdoony, Rousas John, The Institutes of Biblical Law (Craig Press 1973), pg. 24
2. Draper, Richard D. and Rhodes, Michael D. ,The Revelation of John the Apostle ( BYU Press, 2016), 593.
3. Thayer, Joseph H., Thayer’s Geek-English Lexicon of the New Testament ( Hendrickson Publishers, 1999), 490.
4. International Standard Bible Encyclopedia, 1915 Revision
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