The ABC's of Eschatology (Pt. 1)
Eschatology is a word that means the study (-ology) of last things (eschatos). And in that study there are lots of words that are familiar (*resurrection), unfamiliar (*preterist), and debated (*rapture). Likewise, terms like *millennium and *tribulation are ones that have multiple definitions, and figures like the *antichrist, whose common description may or may not match John’s use of the word.
Knowing that sound doctrine and fruitful discussions require clear definitions, it is helpful to have good grasp on the words we use when studying eschatology. For instance, the *millennium has been described as 1,000 years of peace over which the church has fought. Humorous as that perspective is, it reveals something true. So much debate comes from being quick to speak and slow to understand what someone else is saying. And so, one goal for our Sunday School series is to better know and define our terms—all within the bounds of our statement of faith.
Because our statement does not limit the millennium to one view, there is room at OBC for premillennialism, amillennialism, and postmillennialism, so long as those who hold such views keep the gospel at the center and affirm all the other central tenets of eschatology (e.g., the bodily resurrection of Christ, the reality of heaven and hell, and return of Christ to consummate the kingdom). Truly, there are eschatological doctrines on which we must agree, but there are others that invite biblical study and earnest discussion. And in those moments of discussion, it is vital to define our terms and to understand how others might define them differently.
To that end, here are thirteen terms that you need to know. Next week, we’ll add another thirteen. Notice as you read them some of the familiar words will include different shades of meaning, depending on who is using them. And it is my aim here to facilitate understanding, more than to argue a particular position. You can let me know how I do.
(The words with *asterisks are the words which are being defined.)
Eschatology in Alphabetical Order
(1) Amillennial(ism). One of three main views of the *millennium. Prior to the twentieth century, this view was usually referred to as *postmillennialism, as it sees Christ’s return as coming after (post) the millennium. Abraham Kuyper distinguished this view from other forms of *postmillennialism, which see millennium as a golden age coming at the end of the church age. Amillennialism does not deny a millennium, even if the alpha-privative (a-mill) seems to deny the millennium. Rather, this view believes Revelation 20 teaches that Christ reigns in heaven during the church age, with the saints joining him on thrones there.
(2) Antichrist. This term is often used to describe a composite figure who is predicted to come at the end of time before Christ returns. He will persecute Christians before he is destroyed by Christ. In the Bible, however, the word antichristos is only used four times—never in Revelation; only in 1 John 2:18, 22; 4:3; 2 John 7. Additionally, the word is used a second time in 1 John 2:18, and it is in the plural. While some conjoin the *Man of Sin (2 Thess. 2:3) with the *Beast from the Sea (Rev. 13:1–10) to form a composite world ruler who opposes Christ (the Antichrist), John uses the term more precisely—antichristos is restricted to false teachers who deny Christ in the flesh.
(3) Apocalypse. The word (apokalypsis) means unveiling or revelation, not the end of the world. This is the technical term for John’s Apocalypse. Historically, apocalyptic literature was a unique type of Jewish writing that arose during the Second Temple period (between Malachi and Matthew). It offered a vision of God in heaven to those who were suffering on the earth. In the Old Testament, Zechariah, parts of Daniel, and parts of Isaiah are “apocalyptic.” The Olivet Discourse is also apocalyptic. In Revelation, John receives an apocalyptic vision of heaven from Jesus and about Jesus. And the best way to understand this apocalypse is to compare it to other parts of Scripture, as this vision of heaven employs imagery from all over the Bible.
(4) Ascension. Forty days after Jesus rose from the dead, he ascended into heaven (Act 1:9–11). This exaltation fulfilled Psalm 110 and Daniel 7:13–14, and it set in motion the outpouring of the Holy Spirit (Acts 2) and everything else that commenced in the New Testament. See Ephesians 1, Hebrews 1, Revelation 1—all of these books start with Christ’s Ascension. As far as eschatology goes, the reality of Christ receiving all authority in heaven and earth (Dan. 7:13–14; Matt. 28:18) is too often overlooked. But any solid eschatology must keep Christ and his ascension central. And those systems that pay little attention to Christ’s Ascension are in danger of missing the way Christ’s ascension to heaven changed the world (Hebrews 9; Revelation 12).
(5) Beast, The. Technically, there are two beasts. Using imagery from Daniel, Revelation 13 describes the Sea Beast (vv. 1–10) and the Land Beast (vv. 11–18). *Futurists understand the first beast as describing the final Antichrist, and the second beast as a false prophet pointing to that Beast. *Idealists take the beasts as representative of rulers of state and leaders in the church, respectively. These emerge throughout the history of the church, with one final antichrist coming at the end of time. *Preterists understand the Sea Beast to be associated with Rome in the first century, while the Land Beast is associated with Israel and her apostate priests who allied themselves with Rome, until they were destroyed by them.
(6) Beast, The Mark of the. In Revelation 13:18 we find the “mark of the beast,” which is a marker associated with allegiance to this earthly ruler. This mark of the beast should be contrasted with the mark of the saints (Rev 7:3; 9:4). The earth-dwellers who are destined for destruction will have a mark that is associated with their trust in the beast, while the servants of the Lord who are destined for heaven have a mark that protects them from the wrath of the Lamb. The number 666 has been associated with Nero, whose name (by gematria) totals six hundred-sixty-six. Others take this number symbolically as the number of imperfect man. The number 666 may also related to Solomon’s gold in 1 Kings 10:14 and 2 Chronicles 9:13.
(7) Dispensationalism. This is a system of reading the Bible with seven different dispensations, and a strong emphasis on Israel. That is to say, all the promises to Israel must be fulfilled literally, which is why it calls for a future millennial reign that prioritizes Israel. The secret *rapture of the church, the seven-year *tribulation, and two judgments separated by the *millennium are key aspects of the doctrine. Historically, the system traces its roots back to John Nelson Darby (1800-82), but has changed over the years, with three distinct phases of dispensationalism: Classical (C. I. Scofield), Revised (Charles Ryrie and John Walvoord), and Progressive (Craig Blaising and Darrell Bock). Through the influence of Hal Lindsay (The Late Great Planet Earth), Tim LaHaye (The Left Behind series), Billy Graham’s crusades, and Dispensational Bible colleges and seminaries, Dispensationalism has been the most prominent eschatology in America over the last century.
(8) Dragon, The. The Dragon is the devil, Satan, and the serpent from the beginning. Revelation 12 gives us the fullest identification of this enemy of God, and Revelation 20 describes his binding (vv. 1–6) and his ultimate destruction (vv. 7–10). While an enemy of God, Satan is a created being and a defeated foe. In Revelation, he is depicted as a Dragon who will be defeated by the Lamb of God and all those who trust in the Word of Christ.
(9) Futurist. One of four primary ways to read John’s Apocalypse. This approach to Revelation, which is typical of Dispensationalists and other premillennialists, sees the events of Revelation as taking place at the end of time and leading up to the return of Christ to judge the world. While recognizing Revelation 1–3 are written to contemporary churches in Asia Minor, this approach to Revelation believes John is describing events at the end of time.
(10) Historicist. One of four primary ways to read John’s Apocalypse. While variously conceived and altered to accommodate the events of history, this view sees Revelation as a map of the church age. This includes the rise of Islam, the division of the church (East-West), and the pope as being the Antichrist. Historically, this view has had many proponents (e.g., Matthew Henry and Jonathan Edwards), but today it is held by Seventh Day Adventists, but few others.
(11) Idealist. One of four primary ways to read John’s Apocalypse. This approach to Revelation, which is typical of *Amillennialists who read the book as a series of repeating cycles (William Hendrickson and GK Beale), understand the book to present the conditions of the world between Christ’s ascension and his second coming. Affirming an *inaugurated eschatology, this view does not see Revelation describing events in the first century (*preterist) or at the end of time (*futurist), but as repeating pattern of spiritual warfare.
(12) Inaugurated Eschatology. Describing the *kingdom of God and its attendant blessings (spiritual and material), this concept sees the end-times as present and future. Often employing the language of already and not yet and the schema of *two ages, inaugurated eschatology is a view of redemptive history that is accepted independent of one’s millennial position. Rejecting the view that says every was completed in 70 AD (hyper-preterism) or everything is still future (hyper-dispensationalism), this view affirms the arrival of Christ’s kingdom, while still holding out hope for future events (e.g., the return of Christ, the final judgment, and the new creation.)
(13) Kingdom of God. God’s people, in God’s place, under God’s rule. That is how Graeme Goldsworthy summarizes the kingdom of God. And these three concepts might be the best way to conceive of this eschatological theme. For in the New Testament, the kingdom of God is preached (by Jesus and the Apostles) but never defined. Instead, its origins go back to God’s covenants with Adam, Abraham, Israel, and David. And so, when Jesus comes to receive David’s kingdom, he does so as an obedient son of Israel, the promised seed of Abraham, and the perfect man who mediates the new and everlasting covenant. Thus, the Kingdom of God is not simply a future reality for Jesus, but it is a theme that runs through the whole Bible.
Next week we will continue with the other half of the ABC’s.
For His Glory and your joy in Christ,
Pastor David
Knowing that sound doctrine and fruitful discussions require clear definitions, it is helpful to have good grasp on the words we use when studying eschatology. For instance, the *millennium has been described as 1,000 years of peace over which the church has fought. Humorous as that perspective is, it reveals something true. So much debate comes from being quick to speak and slow to understand what someone else is saying. And so, one goal for our Sunday School series is to better know and define our terms—all within the bounds of our statement of faith.
Because our statement does not limit the millennium to one view, there is room at OBC for premillennialism, amillennialism, and postmillennialism, so long as those who hold such views keep the gospel at the center and affirm all the other central tenets of eschatology (e.g., the bodily resurrection of Christ, the reality of heaven and hell, and return of Christ to consummate the kingdom). Truly, there are eschatological doctrines on which we must agree, but there are others that invite biblical study and earnest discussion. And in those moments of discussion, it is vital to define our terms and to understand how others might define them differently.
To that end, here are thirteen terms that you need to know. Next week, we’ll add another thirteen. Notice as you read them some of the familiar words will include different shades of meaning, depending on who is using them. And it is my aim here to facilitate understanding, more than to argue a particular position. You can let me know how I do.
(The words with *asterisks are the words which are being defined.)
Eschatology in Alphabetical Order
(1) Amillennial(ism). One of three main views of the *millennium. Prior to the twentieth century, this view was usually referred to as *postmillennialism, as it sees Christ’s return as coming after (post) the millennium. Abraham Kuyper distinguished this view from other forms of *postmillennialism, which see millennium as a golden age coming at the end of the church age. Amillennialism does not deny a millennium, even if the alpha-privative (a-mill) seems to deny the millennium. Rather, this view believes Revelation 20 teaches that Christ reigns in heaven during the church age, with the saints joining him on thrones there.
(2) Antichrist. This term is often used to describe a composite figure who is predicted to come at the end of time before Christ returns. He will persecute Christians before he is destroyed by Christ. In the Bible, however, the word antichristos is only used four times—never in Revelation; only in 1 John 2:18, 22; 4:3; 2 John 7. Additionally, the word is used a second time in 1 John 2:18, and it is in the plural. While some conjoin the *Man of Sin (2 Thess. 2:3) with the *Beast from the Sea (Rev. 13:1–10) to form a composite world ruler who opposes Christ (the Antichrist), John uses the term more precisely—antichristos is restricted to false teachers who deny Christ in the flesh.
(3) Apocalypse. The word (apokalypsis) means unveiling or revelation, not the end of the world. This is the technical term for John’s Apocalypse. Historically, apocalyptic literature was a unique type of Jewish writing that arose during the Second Temple period (between Malachi and Matthew). It offered a vision of God in heaven to those who were suffering on the earth. In the Old Testament, Zechariah, parts of Daniel, and parts of Isaiah are “apocalyptic.” The Olivet Discourse is also apocalyptic. In Revelation, John receives an apocalyptic vision of heaven from Jesus and about Jesus. And the best way to understand this apocalypse is to compare it to other parts of Scripture, as this vision of heaven employs imagery from all over the Bible.
(4) Ascension. Forty days after Jesus rose from the dead, he ascended into heaven (Act 1:9–11). This exaltation fulfilled Psalm 110 and Daniel 7:13–14, and it set in motion the outpouring of the Holy Spirit (Acts 2) and everything else that commenced in the New Testament. See Ephesians 1, Hebrews 1, Revelation 1—all of these books start with Christ’s Ascension. As far as eschatology goes, the reality of Christ receiving all authority in heaven and earth (Dan. 7:13–14; Matt. 28:18) is too often overlooked. But any solid eschatology must keep Christ and his ascension central. And those systems that pay little attention to Christ’s Ascension are in danger of missing the way Christ’s ascension to heaven changed the world (Hebrews 9; Revelation 12).
(5) Beast, The. Technically, there are two beasts. Using imagery from Daniel, Revelation 13 describes the Sea Beast (vv. 1–10) and the Land Beast (vv. 11–18). *Futurists understand the first beast as describing the final Antichrist, and the second beast as a false prophet pointing to that Beast. *Idealists take the beasts as representative of rulers of state and leaders in the church, respectively. These emerge throughout the history of the church, with one final antichrist coming at the end of time. *Preterists understand the Sea Beast to be associated with Rome in the first century, while the Land Beast is associated with Israel and her apostate priests who allied themselves with Rome, until they were destroyed by them.
(6) Beast, The Mark of the. In Revelation 13:18 we find the “mark of the beast,” which is a marker associated with allegiance to this earthly ruler. This mark of the beast should be contrasted with the mark of the saints (Rev 7:3; 9:4). The earth-dwellers who are destined for destruction will have a mark that is associated with their trust in the beast, while the servants of the Lord who are destined for heaven have a mark that protects them from the wrath of the Lamb. The number 666 has been associated with Nero, whose name (by gematria) totals six hundred-sixty-six. Others take this number symbolically as the number of imperfect man. The number 666 may also related to Solomon’s gold in 1 Kings 10:14 and 2 Chronicles 9:13.
(7) Dispensationalism. This is a system of reading the Bible with seven different dispensations, and a strong emphasis on Israel. That is to say, all the promises to Israel must be fulfilled literally, which is why it calls for a future millennial reign that prioritizes Israel. The secret *rapture of the church, the seven-year *tribulation, and two judgments separated by the *millennium are key aspects of the doctrine. Historically, the system traces its roots back to John Nelson Darby (1800-82), but has changed over the years, with three distinct phases of dispensationalism: Classical (C. I. Scofield), Revised (Charles Ryrie and John Walvoord), and Progressive (Craig Blaising and Darrell Bock). Through the influence of Hal Lindsay (The Late Great Planet Earth), Tim LaHaye (The Left Behind series), Billy Graham’s crusades, and Dispensational Bible colleges and seminaries, Dispensationalism has been the most prominent eschatology in America over the last century.
(8) Dragon, The. The Dragon is the devil, Satan, and the serpent from the beginning. Revelation 12 gives us the fullest identification of this enemy of God, and Revelation 20 describes his binding (vv. 1–6) and his ultimate destruction (vv. 7–10). While an enemy of God, Satan is a created being and a defeated foe. In Revelation, he is depicted as a Dragon who will be defeated by the Lamb of God and all those who trust in the Word of Christ.
(9) Futurist. One of four primary ways to read John’s Apocalypse. This approach to Revelation, which is typical of Dispensationalists and other premillennialists, sees the events of Revelation as taking place at the end of time and leading up to the return of Christ to judge the world. While recognizing Revelation 1–3 are written to contemporary churches in Asia Minor, this approach to Revelation believes John is describing events at the end of time.
(10) Historicist. One of four primary ways to read John’s Apocalypse. While variously conceived and altered to accommodate the events of history, this view sees Revelation as a map of the church age. This includes the rise of Islam, the division of the church (East-West), and the pope as being the Antichrist. Historically, this view has had many proponents (e.g., Matthew Henry and Jonathan Edwards), but today it is held by Seventh Day Adventists, but few others.
(11) Idealist. One of four primary ways to read John’s Apocalypse. This approach to Revelation, which is typical of *Amillennialists who read the book as a series of repeating cycles (William Hendrickson and GK Beale), understand the book to present the conditions of the world between Christ’s ascension and his second coming. Affirming an *inaugurated eschatology, this view does not see Revelation describing events in the first century (*preterist) or at the end of time (*futurist), but as repeating pattern of spiritual warfare.
(12) Inaugurated Eschatology. Describing the *kingdom of God and its attendant blessings (spiritual and material), this concept sees the end-times as present and future. Often employing the language of already and not yet and the schema of *two ages, inaugurated eschatology is a view of redemptive history that is accepted independent of one’s millennial position. Rejecting the view that says every was completed in 70 AD (hyper-preterism) or everything is still future (hyper-dispensationalism), this view affirms the arrival of Christ’s kingdom, while still holding out hope for future events (e.g., the return of Christ, the final judgment, and the new creation.)
(13) Kingdom of God. God’s people, in God’s place, under God’s rule. That is how Graeme Goldsworthy summarizes the kingdom of God. And these three concepts might be the best way to conceive of this eschatological theme. For in the New Testament, the kingdom of God is preached (by Jesus and the Apostles) but never defined. Instead, its origins go back to God’s covenants with Adam, Abraham, Israel, and David. And so, when Jesus comes to receive David’s kingdom, he does so as an obedient son of Israel, the promised seed of Abraham, and the perfect man who mediates the new and everlasting covenant. Thus, the Kingdom of God is not simply a future reality for Jesus, but it is a theme that runs through the whole Bible.
Next week we will continue with the other half of the ABC’s.
For His Glory and your joy in Christ,
Pastor David
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