Historical premillennialists place the return of Christ just before the millennium and just after a time of great apostasy and tribulation. After the millennium, Satan will be loosed and Gog and Magog will rise against the kingdom of God; this will be immediately followed by the final judgment. While similar in some respects to the dispensational variety in that they hold to Christ's return being previous the establishment of a thousand-year earthly reign , historical premillennialism differs in significant ways notably in their method of interpreting Scripture.
The historical premillennialist's view interprets some prophecy in Scripture as having literal fulfillment while others demand a semi-symbolic fulfillment. Rather than the belief of an imminent return of Christ, it is held that a number of historical events e. The Jewish nation, while being perfectly able to join the church in the belief of a true faith in Christ, has no distinct redemptive plan as they would in the dispensational perspective. The postmillennialist believes that the millennium is an era not a literal thousand years during which Christ will reign over the earth, not from an literal and earthly throne, but through the gradual increase of the Gospel and its power to change lives.
After this gradual Christianization of the world, Christ will return and immediately usher the church into their eternal state after judging the wicked. This is called postmillennialism because, by its view, Christ will return after the millennium. View the visual interpretation There are several different versions of postmillennialism, but one of the views gaining the most popularity, is that of the theonomists. Generally speaking, the postmillennial theonomist viewpoint holds to a partial-preterist interpretation of Revelation and the various judgment prophecies in the Gospels, believing that the majority of those prophecies were fulfilled in 70 A.
This holy reign will come about via gradual conversion rather than premillennialism's cataclysmic Christological advent through the spread of the Gospel — this incremental progress is drawn from many pictures found throughout Scripture e. Postmillennial optimism is also nurtured through many of prophetic psalmody. The Psalms often speak of all nations fearing Him, salvation being known among all nations, the ends of the earth fearing Him, et cetera e.
The amillennialist believes that the Kingdom of God was inaugurated at Christ's resurrection hence the term "inaugurated millennialism" at which point he gained victory over both Satan and the Curse. Christ is even now reigning hence the term "nunc-millennialism" — nunc means "now" at the right hand of the Father over His church.
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After this present age has ended, Christ will return and immediately usher the church into their eternal state after judging the wicked. Eschatology is the study of the eschaton; the eschaton is equated with "last things. The amillennialist perspective sees the whole of God's redemptive revelation as twofold - promise and fulfillment; it also emphasizes that a strict-literal interpretation of Old Testament is not necessarily the most accurate way of determining what the text means.
The amillennial perspective emphasizes that the coming of the Kingdom of God is a two-part event. At the cross, Christ won final victory over death and Satan. An important note is the amilleniallist's view of the church in this world: Seeing this as the church's role on earth — to suffer as did Christ — the amillenialist can hold no hope for an earthly exaltation and longs for the fulfillment of the second stage of the coming of the Kingdom. This second stage of the amillennial perspective is the final consummation of all the heavenly promises. The Christian will no longer see by faith alone, but by sight.
All the shadowy things will pass away and our eternal reign with Christ will begin. The amillennialist, expecting no earthly glory for the church, places all his hope on this heavenly glory. So what should be concluded from all of this? The Book of Revelation itself is probably the most curious and oft-debated piece of the canon.
This ought to place us in a position of caution when either accepting or dismissing another's interpretation. As with any body of Christians, there are members of the Blue Letter Bible team with differing opinions on the matter. However, in light of all the Scriptures on the subject, the Blue Letter Bible feels that the most consistent viewpoint with a literal interpretation of the Bible is dispensational premillennialism. The best way in which to interpret the Word of God is to see what it has to say about itself.
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Recently Popular Pages x. Spurgeon's Morning and Evening O. Recently Popular Media x. Ezekiel Bob Davis Matthew Four Views on the Millennium. What Is the Millennium in Question? Why Is This Millennium in Question? The Views Since space is limited, we are unable to treat all the current millennial views, but we do hope to give a brief, but accurate account of the main tenets of the four main existing viewpoints as well as some of the reasons — both Scriptural and interpretive — behind each view.
Favored method of interpretation: Israel and the church: The rapture of the Church: This tribulational period contains the reign of the AntiChrist. Christ will return at the end of the great tribulation to institute a thousand-year rule from a holy city the New Jerusalem. Those who come to believe in Christ during the seventieth week of Daniel including the , Jews and survive will go on to populate the earth during this time. Those who were raptured or raised previous to the tribulational period will reign with Christ over the millennial population. Higher degrees of interpreting present-day events in the light of end-times prophecy.
The Millennium will see the re-establishment of temple worship and sacrifice as a remembrance of Christ's sacrifice. From the millennium-ending "white throne" judgment by which Satan and all unbelievers will be thrown into the lake of fire Christ and all saints will proceed into eternal glory. Interpreting Scripture in this manner will in fact demand such perspectives unique to dispensationalism as: Zondervan Publishing House, The Basis for Premillennial Faith.
The Loizeaux Brothers, Every Prophecy of the Bible. Chariot Victor Publishing, The Revelation of Jesus Christ. This presents a significant argument against the preterist position. Preterists point to several lines of evidence for a pre-AD 70 date of writing. First, John does not mention the fall of the Jerusalem Temple. If he had been writing two decades after the event, it seems strange that he never mentioned this catastrophic event. Third, in Revelation The preterist view, particularly the partial preterist view, is a prominent position held by such notable scholars as R. Sproul, Hank Hanegraaff, Kenneth Gentry, and the late David Chilton who later converted to full preterism after the publishing of his books.
The third view is called the historicist approach. The symbols in the apocalypse correspond to events in the history of Western Europe, including various popes, the Protestant Reformation, the French Revolution, and rulers such as Charlemagne. Most interpreters place the events of their day in the later chapters of Revelation. Many adherents of this position view chapters as seven periods in church history. The breaking of the seals in chapters symbolizes the fall of the Roman Empire. Among Protestant historicists of the Reformation, the antichrist in Revelation was believed to be the papacy.
Chapters in Revelation represent the true church in its struggle against Roman Catholicism. There are several criticisms of this approach.
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First, this approach allows for a wide variety of interpretations. Adherents have a tendency to interpret the text through the context of their period. Thus, many saw the climax of the book happening in their generation. John Walvoord points out the lack of agreement among historicists. Second, this view focuses mostly on the events of the church in Western Europe and says very little about the church in the East.
Finally, this view would have little significance for the church of the first century whom John was addressing. It is unlikely they would have been able to interpret Revelation as the historical approach suggests. Spurgeon, and Matthew Henry. This view rose to popularity during the Protestant Reformation because of its identification of the pope and the papacy with the beasts of Revelation However, since the beginning of the twentieth century, it has declined in popularity and influence.
The fourth view is the futurist view. This view teaches that the events of the Olivet Discourse and Revelation chapters will occur in the future. Futurist divide the book of Revelation into three sections as indicated in 1: Futurists apply a literal approach to interpreting Revelation. Chapters refer to a period known as the seven-year tribulation Dan.
Chapter 13 describes a literal future world empire headed by a political and religious leader represented by the two beasts. Chapter 17 pictures a harlot who represents the church in apostasy. Chapters are events that follow the millennium: Futurists argue that a consistently literal or plain interpretation is to be applied in understanding the book of Revelation.
Literal interpretation of the Bible means to explain the original sense, or meaning, of the Bible according to the normal customary usage of its language. This means applying the rules of grammar, staying consistent with the historical framework, and the context of the writing. Literal interpretation does not discount figurative or symbolic language.
Futurists teach that prophecies using symbolic language are also to be normally interpreted according to the laws of language. The literalist so called is not one who denies that figurative language, that symbols, are used in prophecy, nor does he deny that great spiritual truths are set forth therein; his position is, simply, that the prophecies are to be normally interpreted i. Symbols, figures of speech and types are all interpreted plainly in this method, and they are in no way contrary to literal interpretation. After all, the very existence of any meaning for a figure of speech depends on the reality of the literal meaning of the terms involved.
Figures often make the meaning plainer, but it is the literal, normal, or plain meaning that they convey to the reader. Futurists acknowledge the use of figures and symbols. When figurative language is used, one must look at the context to find the meaning. However, figurative language does not justify allegorical interpretation. Futurists contend that the literal interpretation of Revelation finds its roots in the ancient church fathers. Futurists hold that the church fathers taught a literal interpretation of Revelation until Origen AD introduced allegorical interpretation. This then became the popular form of interpretation when taught by Augustine AD The futurist view is widely popular among evangelical Christians today.
One of the most popular versions on futurist teaching is dispensational theology, promoted by schools such as Dallas Theological Seminary and Moody Bible Institute. Tim LaHaye made this theology popular in the culture with his end times series of novels. Unfortunately, there have been and continue to be popular preachers who mistakenly apply the futurist approach to connect current events to the symbols in Revelation. Although their writings have been popular, they do not represent a Biblical futurist view. Critics of this view argue that the futurist view renders the book irrelevant to the original readers of the first century.
Another criticism is that Revelation is apocalyptic literature and thus meant to be interpreted allegorically or symbolically rather than literally. One of the key elements in the debate, particularly between preterists and futurists, is the date of writing for Revelation. Preterists argue for a pre-AD 70 date while futurists hold to a date of AD There are several reasons for the later date.
Irenaeus was a disciple of Polycarp, who was a disciple of the Apostle John. He thus had a connection with a contemporary of the Apostle John. Second, the conditions of the seven churches in Revelation appear to describe a second-generation church setting rather than that of a first-generation. For example, the Church of Ephesus Rev.
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However, Paul makes no mention of either the loss of first love or the threat of the Nicolaitans. However, in his letter to the Colossians, Paul commends the church three times 2: It would likely take more than three years for the church to decline to the point that chapter 3 would state there to be no commendable aspect about it. Also, an earthquake in AD 61 left the city in ruins for many years. Thus, it is unlikely that in a ruined condition John would describe them as rich.
He also wrote to a Gentile audience in Asia Minor which was far removed from Jerusalem. Preterists also point to the fact that the Temple is mentioned in chapter eleven. Futurists respond that although John mentions a temple in Revelation What did Jesus mean in Matthew In other words, the generation living amid the time of the events He predicted will not pass away until all is fulfilled.
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The book of Revelation is a fascinating book, and the debate regarding its interpretation will continue. Despite our various views, there are some common threads upon which Christians agree. Except for full preterism and some forms of idealism, all believe in the physical second coming of Christ. All views believe in the resurrection from the dead. All believe there will be a future judgment. All believe in an eternal state in which believers will be with God, and unbelievers will be separated from Him. All agree upon the importance of the study of prophecy and its edification for the body of Christ.
Unfortunately, the debate among Christians has often been harsh and hostile. It is my hope that the debate would continue in a cordial, respectful manner which will challenge every believer to accurately study and interpret the Word. Thomas Nelson, , The Book of Revelation Grand Rapids: William Eerdmans Publishing Company, , Hodder and Stoughton, , An Exegetical Commentary Chicago: Moody Press, , Tim LaHaye and Thomas Ice, ed.
Harvest House Publishers, , Evidence for the AD 95 date of writing will be presented in the futurist section. Lange, Commentary of the Holy Scriptures: Moody Publishers, , Charles Ryrie, Dispensationalism Chicago: Patrick Zukeran , former Probe staffer, is the founder and Executive Director of Evidence and Answers, a research and teaching ministry specializing in Christian apologetics, the defense of the Christian faith. He is the host of the radio show Evidence and Answers www.
Is There Enough Evidence to Believe? Pat is a popular conference speaker and he also serves as an adjunct faculty for several colleges and institutes worldwide. He earned a B. Pat lives in Honolulu, Hawaii and can be reached at pat evidenceandanswers. Probe Ministries is a non-profit ministry whose mission is to assist the church in renewing the minds of believers with a Christian worldview and to equip the church to engage the world for Christ.
Probe fulfills this mission through our Mind Games conferences for youth and adults, our 3-minute daily radio program, and our extensive Web site at www. Probe Ministries W. This document is the sole property of Probe Ministries.