Interpretations of End Times prophecies are not consistent across all Christian denominations.
Three potential views dominate discussion regarding matters such as Christ’s 1,000-year rule and whether Christians are raised up with him before or after a period of tribulation.
The following is a very basic outline of denominational division along eschatological lines, not a detailed examination.
Nor does this represent the beliefs of specific churches or of all members within denominations. When it comes to End Times discussion, there is considerable disagreement.
Will Christ come, take us home, then return with us to reign with him over the earth for a thousand years, spreading the gospel quickly and effectively to more people than ever before?
Perhaps we will suffer for a time and then be called up to heaven with Christ.
That period of time might be a literal millennium or a figurative one, ending with intense persecution of the church when Satan is no longer held back (2 Thessalonians 2:6-8).
While 2 Timothy 3:1-5 clearly depicts the attitudes of people during the end times (selfish, ungrateful, deceitful, debauched), Joel 2 describes dreams, blood, and fire.
Revelation 13:1 envisions “a beast rising out of the sea, with ten horns and seven heads, with ten diadems on its horns and blasphemous names on its heads.”
Revelation prophecy is generally considered to be a blend of the literal and the figurative. Even scholars cannot agree on what to expect, but they offer a few End Times scenarios: Amillennialism, Postmillennialism, and Premillennialism.
The amillennial view holds “the present reign of the souls of deceased believers with Christ in heaven” is the millennium, and this is obviously not a literal thousand years. Christians have been living in the millennial kingdom for roughly two thousand years.
Alan S. Bandy explains that our experience of victory through Christ’s resurrection and also suffering because of sin is essential to the Amillennialism perspective. We experience both of these at the same time, but perfect rest awaits us in Heaven.
Christ will return to bring an end to the current tribulation, but there will be a time when persecution becomes significantly more intense before “we who are alive, who are left, will be caught up together” with the dead in Christ “to meet the Lord in the air” (1 Thessalonians 4:17).
This interpretation “is still the dominant view of the Eastern Orthodox Church, the Roman Catholic Church, and many Protestants” says Ed Jarrett in his explanation of amillennialism.
Those who believe in Postmillennialism and Amillennialism agree that Revelation 20:2 is not a reference to one thousand literal years. They agree that as long as Satan’s power remains limited, the gospel will be spread worldwide.
They both anticipate an explosion of belief immediately before God removes the limits to Satan’s power, which marks the beginning of tribulation: intense global persecution of Christians. Where the two perspectives diverge is on the matter of suffering.
In 2 Peter 3:9, the apostle wrote that God is “patient toward you, not wishing that any should perish” (2 Peter 3:9). Postmillennialists believe that this means the suffering of Christians will gradually decrease before the return of Christ.
They expect the world to see a surge in the number of believers, resulting in the spread of peace as people choose to live by God’s commands and greater prosperity as a reward for their obedience.
In other words, if the End Times were nigh, according to this point of view, there would be an outbreak of peace preceding the tribulation.
A list of churches led by postmillennialists includes several Baptist and numerous Presbyterian congregations. One will hear this perspective propounded at many churches of so-called Progressive Christianity.
According to this third position on End Times, Christ’s arrival will not simultaneously herald the end of death and usher in the “new Heavens and new Earth.” Instead, “unbelieving men and women will have the opportunity to come to saving faith in Christ for at least 1,000 years subsequent to his return.”
Sam Storms points out that premillennialists must, by the nature of their perspective, believe that death will continue when Christ comes. Otherwise, sin and death would be defeated; another millennium would not be necessary.
Bandy teaches that there are two Premillennial camps: Dispensational and Historical. The latter category was based on a literal interpretation of Revelation 20:2, which tried to fit those thousand years into their analysis.
In their view, the current age will not become gradually better or worse prior to the tribulation. Christ will overcome Satan to set up the saints to rule on the earth for a thousand years before he judges the earth.
Dispensationalists “argue the church is a parenthesis inserted between God’s dealings with Israel, and thus the tribulation and millennium focus on the future of ethnic and national Israel.”
According to this belief, Christ will come to rapture the saints but also return with them to fight and defeat Satan and reestablish David’s throne in Jerusalem. The rapture, according to their interpretation, is not the same as Jesus’ second coming. This camp promotes the idea of a pre-tribulation rapture.
A survey of American Evangelical Churches revealed that about two-thirds of evangelical leaders believe in premillennialism. The definition of “evangelical” is muddy, but we can argue that, historically, Baptist and Presbyterian churches are evangelical.
Since these and numerous other evangelical churches across the United States are also postmillennial, it is clear that one would have to explore specific churches to uncover their respective positions on End Times rather than expecting one denomination to consistently hold a point of view.
The topic is important — when one believes that there will be no further opportunities to share Christ with unbelievers once he returns, this inspires renewed fervor to share the gospel.
Sam Storms believes that the Second Coming of Christ will usher in an immediate end of death for all who are saved, but also “all opportunity to receive Christ as savior terminates [...] and both the final resurrection and eternal judgment of unbelievers will occur at the time of the Parousia.”
Most gospel-centered 21st century churches appear to be amillennial and, therefore, they urge their congregations to share boldly. At the same time, preachers who believe in Amillennialism prefer not to focus their preaching on the popular but sensational topic of End Times.
While some amount of time in the pulpit must be devoted to eschatology, pastors prefer to teach about the nature of God, his glory, and what he is doing right now. When we know him, we worship him and sharing or showing our love for him becomes more natural.
Premillennialists believe that, after the rapture, there will still be time for people to come to faith, but Storms, quoting 2 Peter 3:9, responds “Peter’s argument is that the very reason why Christ has not yet returned is in order that he might patiently extend the opportunity for men to repent. [...] If souls may be saved after Christ returns, the patience he now displays is unnecessary.”
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