Pre-millennialism presents the most likely outcome of the cosmic conflict. In fairness, though, we should glance at the other two major views of future events: Post-millennialism and A-millennialism.2 As their names indicate, the main difference among the three positions concerns the time of the Messianic Age (or millennium) as it relates to the return of Jesus.
I. Millennialism
The weakness of both the other positions is that they undermine the plain meaning of eschatological passages, reading them in a less than straightforward manner (e.g., Jer 31:35-37).
Their proponents reinterpret texts that clearly refer to Israel and apply them instead to the Church.
There are also differences within pre-millennialism regarding the period of the tribulation as it relates chronologically to the return of Jesus and to the so-called rapture of believers. The ensuing discussion has generated three subdivisions within pre-millennialism.
II. Tribulationalism
The weakness of the other positions, in positing two returns of Jesus, is that they depend on an argument from silence (i.e., without clear biblical support). Their proponents contend that because gentile believers—the overwhelming majority in the Church—do not even get honorable mention in the "last days," they must no longer be present, because God took them out of the picture.
Nevertheless, as Jesus makes clear in the Olivet Discourse—a reference to the gathering of the elect that indicates its temporal context—the rapture (and resurrection) occurs when he returns publicly (with trumpet announcement) to reign in power and great glory, which is after the tribulation!24 This scenario also accords with other references to that event.
I. Millennialism
A. Pre-millennialism3
1. Premise: Things will get worse before they get better.
a. The worse part: Satan will escalate the conflict through a messianic impersonator whom he appoints (Antichrist) and will attempt to preempt the establishment of God's kingdom by setting up one of his own.
b. The better part: Jesus will return, defeat Satan and company, and establish the Messianic Age.
c. The final part: After an extended period (1000 years?), God will execute the final judgment on the wicked and usher in eternity.
2. Conclusion: Jesus' return will be before the millennium.
B. Post-millennialism4
1. Premise: Things will get better before they get worse.
a. The better part: The Church will succeed in evangelizing the world and will establish the "Messianic Age" (although the messiah will not be physically present).5
b. The worse part: After this period, Satan will lead a brief rebellion.
c. The final part: Jesus will then return to defeat Satan, judge the world, and usher in eternity.
2. Conclusion: Jesus' return will be after the millennium.
C. A-millennialism6
1. Premise: Things are better (i.e., this is as good as it gets this side of eternity).
a. The better part: Jesus established the Messianic Age in the Church at his first advent.
b. The final part: When Jesus returns, it will be to judge the world and to usher in eternity.
The primary weakness of both post-millennialism and a-millennialism is that they undermine the plain meaning of eschatological passages. Their proponents must reinterpret the vast majority of biblical texts that clearly refer to Israel, and apply them instead to the Church (so-called "Spiritual Israel"). They use a supersessionist or displacement hermeneutic that claims the Church has replaced Israel as God's chosen people. As you should be able to tell by now, both of these positions require a radical revision of the plain sense of the biblical text, especially of such passages as...72. Conclusion: Jesus' return will bear no relation to the millennium, either because there is no millennium or because we are in the millennium now.
Jer 31:35 This is what the LORD says, he who appoints the sun to shine by day, who decrees the moon and stars to shine by night, who stirs up the sea so that its waves roar—the LORD Almighty is his name: 36 "Only if these decrees vanish from my sight," declares the LORD, "will the descendants of Israel ever cease to be a nation before me." 37 This is what the LORD says: "Only if the heavens above can be measured and the foundations of the earth below be searched out will I reject all the descendants of Israel because of all they have done," declares the LORD.The primary strength of pre-millennialism is that it upholds the plain meaning of such eschatological passages. The significance of God's assertion through Jeremiah, especially as it confirms the secure place that physical Israel has in the divine scope of things, is all the more amazing given the historical context. It is just prior to the final Babylonian assault on Jerusalem.8 God has probably already withdrawn His presence from the temple because of how Israel has defiled the place.9 So the LORD is not offering these comforting words of promised faithfulness when Israel is good. On the contrary, what should grab our attention is that God says such things at the most sinful period in Israel's history. If anything, He is underscoring His commitment to the nation, and He states it again in...
Jer 33:23 The word of the LORD came to Jeremiah: 24 "Have you not noticed that these people are saying, The LORD has rejected the two kingdoms he chose'? So they despise my people and no longer regard them as a nation. 25 This is what the LORD says: 'If I have not established my covenant with day and night and the fixed laws of heaven and earth, 26 then I will reject the descendants of Jacob and David my servant and will not choose one of his sons to rule over the descendants of Abraham, Isaac and Jacob. For I will restore their fortunes and have compassion on them.'"The pre-millennial position offers the most consistent and comprehensive treatment of the biblical data, upholding the plain meaning of eschatological passages (e.g., Jer 33:23-26). It is also the oldest of the three positions, the one believers held for centuries.
The weakness of both the other positions is that they undermine the plain meaning of eschatological passages, reading them in a less than straightforward manner (e.g., Jer 31:35-37).
Their proponents reinterpret texts that clearly refer to Israel and apply them instead to the Church.
There are also differences within pre-millennialism regarding the period of the tribulation as it relates chronologically to the return of Jesus and to the so-called rapture of believers. The ensuing discussion has generated three subdivisions within pre-millennialism.
II. Tribulationalism
A. Pre-tribulationism10
1. Premises
a. Tribulation: There will be a seven year period of unprecedented trouble, during which God will pour out His wrath on the wicked (Rev 6:15-17),11 but the Church will be absent.
b. Translation (rapture): The Church is not destined for wrath, so God will remove believers from the stage of His judgment (i.e., earth; 1 Thess 1:9b-10; 5:9; cf. Luke 21:36; Rom 5:9; Rev 3: 10).12
c. Imminence: No other events or prophecies have to be fulfilled before Jesus returns; therefore, it can happen at any moment (Matt 24:44; Jms 5:8).13
2. Conclusion14
a. Jesus will return (invisibly) for the Church before the Tribulation (John 14:3; 1 Thess 4:1517).15
b. Jesus will return (visibly) with the Church after the Tribulation (Col 3:4; Jude 1415).16
B. Post-tribulationism17
1. Premises
a. Tribulation: There will be a (seven year) period of unprecedented trouble, during which God will pour out His wrath on the wicked (Rev 6:15-17) and Satan will pour out his wrath on the nation (Matt 24:15-22; Rev 12:13-16).18
b. Preservation: The Church is not destined for wrath, so God will protect believers from His judgment (1 Thess 1:9b-10; 5:9; cf. John 3:36; Rom 5:9).19
c. Pending: Other events or prophecies have to be fulfilled before Jesus returns (e.g., rebuilding the temple); therefore, it cannot happen at any moment (Dan 9:27; 12:11; Matt 24:15; 2 Thess 2:1-4; Rev 11:12).20
2. Conclusion
- Jesus will return (visibly) for the saints after the Tribulation (Matt 24:2931).21
C. Mid-tribulationism22
1. Premises
a. Tribulation: There will be a seven year period of unprecedented trouble, during the first half of which Satan will pour out his wrath on saints and during the second half of which God will pour out His wrath on sinners (Dan 7:25b; 9:27; Rev 11:2-3, cf. 18; 12:13_14).23
b. Translation (rapture): Same as pre-tribulation.
c. Pending: Same as post-tribulation.
2. Conclusion
The post-tribulation position offers the most consistent and comprehensive treatment of the biblical data. It is also the oldest of the three positions, the one believers held for centuries.
- Jesus will return for the saints during the Tribulation, (invisibly) for the Church after Satan's wrath and (visibly) with the Church after God's wrath.
The weakness of the other positions, in positing two returns of Jesus, is that they depend on an argument from silence (i.e., without clear biblical support). Their proponents contend that because gentile believers—the overwhelming majority in the Church—do not even get honorable mention in the "last days," they must no longer be present, because God took them out of the picture.
Nevertheless, as Jesus makes clear in the Olivet Discourse—a reference to the gathering of the elect that indicates its temporal context—the rapture (and resurrection) occurs when he returns publicly (with trumpet announcement) to reign in power and great glory, which is after the tribulation!24 This scenario also accords with other references to that event.
For the Bibliography and Endnotes, see the pdf here.
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Jim Skaggs