Describe the differing views on Christ’s second coming
Ignoring the claims of the Mayans, Nostradamus and George Lucas, there are typically only three different views regarding Christ’s second coming: the amillennial, the postmillennial and the premillennial. What makes the debate regarding these views so frustrating is that it is entirely possible to either affirm or deny each using the same referential source: the Bible. As with all debates within Christendom, this debate is heated and charged, ready to create more division and strife than already exists.
The first view we will discuss is amillennialism. Amillennialism is generally described as:
The belief that the thousand years mentioned in Revelation 20 do not represent a specific period of time between Christ’s first and second comings. Many amillennialists believe instead that the millennium refers to the heavenly reign of Christ and the departed saints during the Church Age. (Grenz, Guretzki and Nordling, 1999, p. 8-9)
This view sees that the specifics of the millennium mentioned in Revelation 20 as thus: “The 1,000 years are to be understood as figurative of the completed present period from the resurrection of Christ to His second coming.” (Van Hoogen, 1998) This is what is referred to as the “Church Age” by many in describing this view. The issue that the Amillennialists have with this view is that Revelation 20:1-6 cannot simply be ignored to prove their point as many theologians are tempted to do for a myriad of views. Their understanding of the reign of Christ is seen as such: “Christ's reign in this millennium is spiritual in the lives of those newborn and occurs simultaneously as this evil age progresses becoming worse and worse.” (Van Hoogen, 1998) The strength of the amillennial view is found in its simplicity. From the time Christ left to the time He comes again, He is reigning in the hearts of those who believe. After this reign, the judgment of the believers and unbelievers will occur and the “
In contrast to amillennialists, who do not see the millennium as a specific period of history, both post- and premillennialists are technically millennialists in that both anticipate that the millennium will occur at some future time (or arrived in the recent past). (Grenz, Guretzki and Nordling, 1999, p. 79)
Postmillennialism is differentiated from amillennialism in that a literal “reign” will occur as the morality and truth of the Gospel brings it about. This holds similarities to amillennialism as there is no specific event to bring this time about, just a “gradual Christianization of the world.” (Dennison Jr.) This view then requires the most involvement of believers: “Postmillennialists assert that the millennium will come by the spiritual and moral influence of Christian preaching and teaching in the world.” (Grenz, Guretzki and Nordling, 1999, p. 93) This requires believers to understand and affirm the power of the Gospel: “The primary characteristic of postmillennialism is that it is very optimistic about the power of the gospel to change lives and bring about much good in the world.” (Grudem, 2004, p. 1111) It would not be a stretch to state that postmillennialists are “the optimists” within Christendom, declaring that things will get better, it will just take time, persecution and preaching. This is the least held of the three views as there seems to be more Biblical and “world” proof against it; particularly that the world seems to be “going to Hell in a hand basket” as many of the “wiser” generations commonly declare.
Premillennial views seem to be the longest held as well as the most confusing and complicated. One simple definition of premillennialism is: “the belief that Christ's second coming precedes His earthly rule and the visible implementation of His kingdom of peace and righteousness. He shall personally reign upon the earth with His saints.” (Van Hoogen, 1998) This view takes Revelation 20:1-6 and interprets it quite literally.
“1,000 years will be literal. Christ's reign upon the earth will be literal. Satan will be bound... and provide the literal fulfillment of His promises to Abraham, Isaac, Jacob and their seed.” (Van Hoogen, 1998) Even with its literal interpretation of the passage, there is some debate regarding the specifics of the premillennial return of Christ, specifically dealing with the events of the “rapture” and time of tribulation. This view also shows more “events” occurring. Following the current “Church Age,” some “Great Apostasy” will occur followed by a tribulation and then the millennium. Where most confusion and debate arises is in regards to where the rapture (“’catching up’ of believers at Christ's return as exhibited in 1 Thessalonians 4:16-17” (Four Views on the Millennium)) occurs in regards to the time of tribulation. Typically, the two prominent premillennial views are dispensational and historical. The primary differences between these being dispensationalists believe in a pre-tribulation rapture while those holding the historical view believe in a post-tribulation view. Regardless of the specifics, this viewpoint “offers a strongly pessimistic view of the world, believing that things are deteriorating on earth and will go on doing so until God brings history to an end.” (McGrath, 2008, p. 179)
The Premillennial View and the Rapture of the Church
Taking the Revelation 19 and Matthew 24 passages literally, there will be a time of great tribulation, characterized by the “Anti-Christ” taking power over the earth. Again, examining the passages literally, this tribulation will be followed by a resurrection of those martyred in the name of Christ and the Gospel. A millennial reign of Christ follows and a second resurrection occurs of the dead. Finally, Satan is released and brings war only to lose via fire from Heaven and himself being thrown into a lake of fire and brimstone. This is followed by the final resurrection which includes the White Thrown of Judgment.
Though this is what Scripture and the early Church have said, I find it difficult to defend. Van Hoogen remarks on George NH Peters in saying:
Peters concluded that the premillennial return of Christ and subsequent kingdom rule was taught by the early disciples and received by the young Church and that amillennial teaching was not clearly evidenced in Church history until the time of Augustine. (Van Hoogen, 1998)
While William Barclay gives his interpretation of these claims in his commentary on Revelation: “Here, then, we have the background of the idea of the Millennium. Already the Jews had come to think of a limited reign of the Messiah, which would be a time of triumph of righteousness, and of the greatest spiritual and material blessings.” (Barclay, 1976, p. 188-9) Regardless of these conflicting views, I just don’t see the point of an earthly reign and find such defined landmarks in time somewhat contradictory to more common eschatological commands found throughout the Gospels: be ready. Apart from being ready, there is little a person can do to fully understand what will happen regarding the final judgment and second coming of Christ.
I don’t feel like I can defend the view of Premillennialism, at least not completely. Like Amillennialism and Postmillennialism, it is a view marred with the fact that its interpretation has been construed by man and where has man been given the ability to understand God’s comings and goings. Each of the three views holds truth within its claims. The Amillennialists’ simplistic understanding of the fact of Christ’s return allows freedom from seeking signs to simply be ready. Within the Postmillennialist’s views, the power of the Gospel is understood and not diminished, however this view is misguided in being too optimistic. With this in mind, both of these views have one fatal flaw: they deny a literal reign of Christ on this earth. To deny the literal reign of Christ is to “give up hope” in a time when Christ will reign. Even in declaring a literal reign (and therefore affirming the premillennial view), there is still much question regarding what this reign will look like.
What I mean by this is that I firmly believe that there will be a time when Christ comes back to earth and reigns here on earth as the victorious king that has been expected by traditional Judaism and Christian thoughts, but the tenure of this might not be 1,000 years to the day, it might simply be a long time The language of the Book of Revelation lends itself to be interpreted more figuratively than literally yet to simply deny it speaks any literal truth seems brash and irresponsible. Risking condemnation as an Amillennialist and being seen as contradictory, I would suggest that this be a figurative interpretation. I attest a differing view than a typical Amillennialist in that I see these figurative interpretations still referring to literal things. Christ will have a literal reign on this earth, creating a New Jerusalem and providing a time for the Gospel to be preached. This will occur at the beginning of a substantial period of time in which Satan will be bound. Therefore, my personal conclusion is this: Jesus is coming back (literally) to reign (somehow and to some end that I do not comprehend). I will not know when this is going to happen or when specifically the believers will be “raptured” so it is therefore pertinent to do nothing but be ready.
The Second Coming of the Christ and World Missions
Having examined the differing views, it is not a stretch to see that World Missions (i.e. evangelism) is deeply connected to Christ’s return. Specifically, the postmillennial view sees world missions (with subsequent redemption and salvation of
One of the most important things all views agree upon is the importance of preaching the Gospel to all nations as commanded in Mark 16:15: “Go into all the world and preach the gospel to all creation.” Jesus also explains in Mark 13:9-10 the importance of this command: “But be on your guard; for they will deliver you to the courts and you will be flogged in the synagogues and you will stand before governors and kings for My sake, as a testimony to them. The gospel must first be preached to all the nations.” Though the postmillennial view sees this as having not yet occurred, the other two see this as having been completed through Paul’s words in Colossians 1:5, 6 and 23: “…because of the hope laid up for you in heaven, of which you previously heard in the word of truth, the gospel which has come to you just as in all the world also it is constantly bearing fruit and increasing… if indeed you continue in the faith firmly established and steadfast, and not moved away from the hope of the gospel that you have heard, which was proclaimed in all creation under heaven, and of which I, Paul was made a minister.” Grudem addresses an obvious question in this debate: “Has the gospel been preached to all nations? Probably not, since there are many language groups and tribes that have still never heard the gospel.” (Grudem, 2005, 1101) He continues to follow the argument of Paul’s words in Colossians.
Regardless of whether this has been actually fulfilled or not, it is evident there is a need for the Gospel to continue to be preached. Within that Gospel lays another connection between Christ’s second coming and world missions: hope. It is not just the fact of Christ’s dying for our sins; it is the hope of something greater to look to: He will come again. This is a message that must be shared, beyond the intentions to bring it about or in fear of it coming before others may here; this hope must be shared.
Revelation 20:1 - 6
Revelation 20:1-6 has been at the heart of the debate thus far with its unique mentioning of “the millennium.” Many have poured over this passage, seeking truths and determining to find some nuance which will provide clarity for Christendom, and almost as many have missed the point. In examining this passage, there are some debated specifics regarding what will happen in the final days, but what is more important is the example of God’s power over Satan and the message to persevere which includes the fulfillment of Jesus’ words from the Sermon on the Mount: “Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of heaven.” (Matthew 5:10)
The first half of this passage deals with Satan being bound by an angel and being cast into the Abyss. Ignoring the debated specifics, this holds truth found in Christ’s declaration: "These things I have spoken to you, so that in Me you may have peace. In the world you have tribulation, but take courage; I have overcome the world." (John 16:33) The power of these words and the vision of Satan being bound gives hope to those in the throngs of tribulation and temptation. When they see this and know that even an angel has the authority (found in the image of a chain and key) to bind Satan and throw him to the Abyss, hope is easily grasped.
To further in the encouragement to persevere, the resurrection of martyrs and “confessors” (Barclay, 1976, p. 192) is explained where special honor is given to these to be judges sitting in thrones. The prominence of these groups of believers truly fulfills the “prophecy” of the persecuted obtaining the
References
Barclay, W. (1976). The Revelation Of John, Volume 2, Revised Edition - The Daily Study Bible Series.
Dennison, James T. Postmillenialism. Blue Letter Bible - Home Page. Retrieved May 22, 2010, from http://www.blueletterbible.org/faq/post.html
Dennison, James T. Amillenialism. Blue Letter Bible - Home Page. Retrieved May 22, 2010, from http://www.blueletterbible.org/faq/nunc.html
Four Views on the Millenium. (n.d.). Blue Letter Bible - Home Page. Retrieved May 22, 2010, from http://www.blueletterbible.org/faq/mill.cfm
Grenz, S. J., Guretzki, D., & Nording, C. F. (1999). Pocket Dictionary of Theological Terms (Pocket Dictionary).
Grudem, W. (1995). Systematic Theology: An Introduction to Biblical Doctrine (New Ed ed.).
Hoogen, J. V. (n.d.). Premillennialism and the
Mcgrath, A. E. (2008). Theology: The Basic
Smith, U. (1944). Daniel and the Revelation.
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