CET: 11 A Biblical Evaluation of Various Views on the Endtimes

Chapter 11

A Biblical Evaluation of Various Views of the Endtimes

Contents

A) Pan-tribulationism denies any view

B) Pre-millennialism is biblical but often misused

C) Post-millennialism is attractive but unbiblical

D) Post-tribulationism rightly corrects Pre-tribulationism, but has several biblical problems

Primary Points

• Pan-Tribulationism is the apathetic view that Endtime events “will all pan out in the end.” It is guilty of dishonoring God by placing large portions of Scripture in virtual trash cans labeled “too obscure” or “too controversial.”
• The Pre-wrath Rescue position argued for in Christ’s Endtimes Teaching is Pre-millennial in its view of Christ’s Return and Reign.
• Post-millennialism has been supported by several rightly respected Bible scholars, but is very difficult to prove from Scripture.
• Post-tribulationism claims that the Church’s Rescue occurs at the end of Christ’s Wrath (“tribulation”) at the time of the Battle of Armageddon.
• Post-tribulationism, like Pre-tribulationism, confuses “the tribulation” with Christ’s Wrath.
• Post-tribulationism fails to distinguish between the two appearances of Christ during His Second Coming.
• The clearest biblical reason to reject the unique claims of Post-tribulationism is this: The NT clearly promises that the Church will be rescued from, not protected in Christ’s Endtime Wrath.

In chapter 1 of Christ’s Endtimes Teaching, 14 distinct views on the Endtimes and interpreting prophetic Scripture were listed. ^[1] In the same chapter it was said that this book would begin with Scripture instead of all these various views. Thus far, that approach has been emphasized. The conclusions of our Bible study have been summarized in a previous chapter (8).

However, several unbiblical aspects of Historicism were addressed in chapter 3 (sec. B). Historicism is the view that Christ’s predictions of The Beginning of Birth Pains and The Greatest Persecution (and the prophecies in Revelation) have essentially already been fulfilled throughout Church history. This is a very popular view amongst Christian scholars, and it often diminishes the need to obey Christ’s command to “Watch!” for signs in current events for His Return (Mark 13:33, 34, 37).

Among other problems, it was pointed out that:

The “historical” view ignores what the disciples asked Jesus. The disciples did not ask Jesus, “What catastrophes will occur throughout Church history?” They asked Him, “What sign will signal your return and the end of the world?” (Matt 24:3 NLT). Contrary to the “historical” view, Christ answered their question with signs of His return and the end of the world. (ch. 3, sec. B)

Additional “academic” views on the Endtimes will be addressed in this chapter and those following. This chapter (11) will briefly address several popular views. Chapter 12 will focus on the more complex views of Amillennialism and Preterism. Chapters 13-15 will provide a biblical evaluation of Pre-tribulationism. Chapter 16 will discuss how the popular but false views of the Endtimes will harm the Last Generation Church.

There is some truth in almost all the popular views on the Endtimes. But unfortunately, when those truths are overly emphasized, even more important truths get ignored or denied. We want to emphasize what the Scriptures do, not what proponents of various views do.

Some of these views discussed in the following chapters are rather complex. Still, there will be an effort to keep arguments as succinct and simple as possible. Unfortunately, while you can state the truth well in a paragraph, it requires many pages to refute error. The following arguments may not be sufficient to persuade those who are entrenched in these popular views. More could be said to biblically confront them, but that would require another whole book.

It is hoped that as Endtime events unfold, an increasing number of Christians will realize their errors in time to be prepared for the Endtime events that will follow.

It should be noted that most of those who believe the views critiqued in these chapters are real Christians. This is true of both the scholars and our friends who would support these views. Therefore, as God’s people they deserve our great respect.

However, the biblical conclusions provided in the previous chapters of Christ’s Endtimes Teaching clearly suggest there are unbiblical elements in many popular views of the Endtimes that should be confronted and corrected in order to honor Christ and His Word and protect God’s people.

A) Pan-tribulationism denies any view

In chapter 1 (sec. B.3), the “apathetic” view on the Endtimes was addressed rather thoroughly. However, more can be added here.

Many have called this view Pan-Tribulationism. The “pan” part of the term refers to the idiom, “it will all pan out in the end.” “Tribulationism” refers to the great tribulation that Jesus predicted will occur in the Endtimes (Matt 24:21 NASB). Pan-tribulationism is certainly a rather apathetic view of the doctrine of the Endtimes in Scripture. Andersen has written of the popularity of essentially Pan-tribulationism:

By far the prevailing view of eschatology among Bible scholars and pastors today is that the end could come suddenly at any moment, that no one knows when this will happen or what events will precede it, and that there are no specific references in biblical prophecy to anything that is happening in the world today—the point of view that I have called “eschatological agnosticism.”

This is the view of most Catholics, Lutherans, Presbyterians, and Baptists, regardless of whether they may be amillennial or premillennial. Thus, all of these Christian leaders are completely in the dark with regard to how God is working His plan in the world today, what will happen, and how Christians ought to respond. In fact, they are vehemently opposed to attempts to understand what the Bible prophesies about events in the world today. ^[2]

As noted in chapter 1:

What prompted this sermon of Christ [on the Endtimes]? The disciples asked Jesus, “What sign will signal your return and the end of the world?” (Matt 24:3). Listening to many Christians today, you would think that Jesus simply answered: “Guys, the details don’t matter. All I want you to know is that I’m coming back.” But that is not what our Lord said! And to act and talk as if He did dishonors our Savior. (sec. B.3)

This is because Christ makes it clear throughout the sermon that He was intentionally and clearly revealing a specific and connected sequence of Endtime events. This is why He repeatedly used words like then (Matt 24:9, 10, 14, 21, 30), when (v. 15), immediately after (v. 29) and, at that time (v. 30) in this sermon.

Also, those promoting Pan-tribulationism generally ignore Christ’s repeated command to “Watch!” current events in the world to recognize signs of the Endtimes (cf. Mark 13:5, 9, 23, 33, 34, 37; ch. 10, sec. D). For all of these reasons, popular Pan-tribulationism dishonors Christ.

God gave us hundreds of verses of Scripture about the Endtimes. To everyone who has been infected with apathetic Pan-tribulationism, you are encouraged to not dishonor God by putting any of His word into trash cans labeled “too hard,” “too complex,” “too obscure,” “too controversial,” or “too scary.” If we love God, the Author of those prophetic Scriptures, then we will obey His command to: Work hard so you can present yourself to God and receive his approval. Be a good worker, one who does not need to be ashamed and who correctly explains the word of truth (2 Tim 2:15 NLT). Including the word of truth in all of the many passages of Scripture on the doctrine of the Endtimes.

The potential harm of Pan-tribulationism is demonstrated by the experience of the Thessalonians discussed in chapter 16 (sec. B).

B) Pre-millennialism is biblical but often misused

This and the next two sections deal with various views on the timing and nature of Christ’s 1,000-year Reign on Earth, or the Millennium. The Pre-millennial view of Christ’s Reign states that Christ’s Return occurs before Christ’s Reign on Earth for a literal 1,000 years. Therefore, it is Pre­-millennialism. The biblical value of this view is that it promotes a literal interpretation of biblical prophecies, including those concerning the one thousand years in Revelation 20. The Pre-wrath Rescue position argued for in this book is Pre-millennial in its view of Christ’s Return and Reign.

Unfortunately, Pre-tribulationism often implies that Pre-millennialism practically proves its view. It is common for Pre-tribulationism to biblically disprove Amillennialism and Post-millennialism (discussed below), and then claim that because Pre-millennialism is biblical, that so is Pre-tribulationism. But Pre-tribulationism is not the only Pre-millennial view of the Endtimes available. The Pre-wrath Rescue position is also a Pre-millennial view of the Endtimes. It is true that there are serious biblical problems with other millennial views, but the same is true of Pre-tribulationism. These will be discussed in future chapters.

C) Post-millennialism is attractive but unbiblical

Post-millennialism claims that Christ’s Return occurs after Christ’s Reign has been established on Earth. Therefore, it is Post-millennialism. It believes that some time in the future the Gospel will be accepted by the vast majority of people on the Earth and the whole world will become essentially Christian, before the Second Coming of Christ. Therefore, this view has encouraged Christians to pursue (and even depend on?) political activism to change the world. Post-millennialism also promotes the idea that the “bad stuff” in Christ’s Endtimes Teaching and Revelation concerning the Antichrist and The Greatest Persecution has already occurred or is occurring in the world now.

For obvious reasons, this view is attractive. And it has been promoted by respected Christian leaders including John Owen in the 1600’s, Jonathan Edwards in the 1700’s, and Charles Hodge and B. B. Warfield in the 1800’s. ^[3] However, two World Wars in the 1900’s made Post-millennialism quite unpopular. In fact, the popularity of the view tends to follow how Christianity or world prosperity is going at the time. ^[4]

But Post-millennialism has always been a very minor view in the Church. As Erickson puts it, “Today postmillennialists are, if not an extinct species, at least an endangered species.” ^[5] This is because it is very difficult to prove from Scripture. Much of it is based on the metaphorical interpretations of Amillennialism and Preterism which are both refuted in the next chapter.

One verse that Post-millennialism cannot explain away is Christ’s own statement about the effect of the Gospel during the Church Age:

“You can enter God’s Kingdom only through the narrow gate. The highway to hell is broad, and its gate is wide for the many who choose that way. But the gateway to life is very narrow and the road is difficult, and only a [relatively] few ever find it” (Matt 7:13-14 NLT)

Contrary to Post-millennialism, Christians will always be a minority in the Church Age. Indeed, there is coming a day when: The kingdom of the world has become the kingdom of our Lord and of his Messiah, and he will reign for ever and ever (Rev 11:15). But the book of Revelation clearly teaches this prophecy will only be fulfilled after Christ’s Return and the literal fulfillment of the Trumpet and Bowl Punishments. Contrary to Post-millennialism, this world will never be a Christian world until after Christ’s Return. ^[6]

D) Post-tribulationism rightly corrects Pre-tribulationism, but has several biblical problems

D.1) Theological problems in Post-tribulationism

Post-tribulationism claims that the Church’s Rescue occurs at the end of Christ’s Wrath (“tribulation”) at the time of the Battle of Armageddon. It suggests that God somehow protects Christians as they are on the Earth during the Trumpet and Bowl Punishments. Therefore, this view also believes that the entire “tribulation” period is Christ’s Wrath. Accordingly, Post-tribulationism claims that the Church’s Rescue does not occur until the end of the “tribulation” or Christ’s Wrath. Therefore, it is the Post-tribulational Rapture view. ^[7]

Post-tribulationism agrees with some important points of the Pre-wrath Rescue position explained in this book, Christ’s Endtimes Teaching. Accordingly, its supporters have been among the foremost opponents to Pre-tribulationism.

However, there are several biblical problems with Post-tribulationism. Several of these have already been thoroughly addressed. First, Post-tribulationism, like Pre-tribulationism, confuses “the tribulation” with Christ’s Wrath. As explained elsewhere, “tribulation” (thlipsis) in the NT and Christ’s Endtimes Teaching means “persecution,” not suffering in general or God’s wrath (cf. ch. 3, sec. E).

Contrary to Post-tribulationism, Revelation 7 reflects the Church’s Rescue as both Post-Persecution and Pre-Wrath when it describes a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and before the Lamb … wearing white robes … who have come out of the great persecution [thlipseōs] (vs. 9, 14 ^[8]). Revelation 7 depicts the Church’s Rescue occurring before Christ’s Wrath begins in Revelation 8. Defining Christ’s Wrath and its timing will be addressed further in chapter 14.

Second, Post-tribulationism fails to distinguish between the two appearances of Christ during His Second Coming. As discussed previously in chapter 9 (sec. A), in Christ’s first appearance He comes for His Church before His Wrath. After a significant but unspecified period of time, in Christ’s second appearance He comes with His Church at the end of His Wrath at the Battle of Armageddon. Post-tribulationism claims these two events happen virtually at the same time. ^[9]

This leads to a third problem in Post-tribulationism. Richard Mayhue, Professor of Theology at The Master’s Seminary explains:

A post-tribulational rapture demands that the saints meet Christ in the air [at the “rapture”] and immediately descend to earth [for the Battle of Armageddon] without experiencing what the Lord promised in John 14. Since John 14 refers to the rapture, [the Post-tribulational view does not allow] raptured saints to dwell for a meaningful time with Christ in His Father’s house. ^[10]

Accordingly, the Pre-wrath Rescue position corrects the Post-tribulational view. As explained earlier in chapter 9 (sec. A), the “raptured” Church will be with the Lord during Christ’s Endtime Wrath, giving them “meaningful time with Christ in His Father’s house” as described in John 14.

Accordingly, John 14 seems to imply some time between these events. Jesus said, “If I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am” (John 14:3 NIV). Again, this implies some time with Christ in Heaven during the period of Christ’s Wrath on Earth after Christ’s Return.

Contrary to Post-tribulationism, the Church will not be on the Earth during the Trumpet and Bowl Punishments or when the Battle of Armageddon is occurring. On the contrary, the Church’s Rescue will occur a considerable time before the Battle of Armageddon and the Church will have already been in Heaven. This is why the Church is described as following Christ coming from heaven, riding on white horses (Rev 19:11, 14), returning to Earth to join Christ in the Battle of Armageddon. There is no mention in Revelation 19 of the Church being “raptured” from the Earth at the Battle of Armageddon (cf. Rev 19:11-19). ^[11] Again, this was discussed thoroughly elsewhere in the book (cf. ch. 9, sec. A).

D.2) Exegetical problems with Post-tribulationism

A fourth problem with Post-tribulationism, is that like Pre-tribulationism, perhaps its most important verse is Revelation 3:10. There Jesus told the church in Philadelphia:

“Because you have obeyed my command to persevere, I will protect you from the great time of testing that will come upon the whole world to test those who belong to this world” (NLT).

Post-tribulationism has invested a lot in trying to prove that I will protect you from (tērēsō ek) actually means, “I will protect you while you remain in.” This supposedly supports the claim that the Church will be protected on Earth during Christ’s Wrath. Not surprisingly, Pre-tribulationism has made just as much effort to prove that tērēsō ek means “to rescue from.” This supposedly supports its claim that Revelation 3:10 promises the Church’s Rescue before any Endtime events, including The Greatest Persecution.

This debate illustrates an important truth in biblical interpretation. When a significant number of equally skilled and respected Greek scholars disagree over the precise meaning of the grammar of a Greek word or phrase, then very little weight should be given to the issue in terms of correctly interpreting the text. Other considerations become decisive, such as the immediate context, and the broader context of the teaching of Scripture as a whole.

Elsewhere, Pre-tribulationism’s interpretation of Revelation 3:10 will be addressed, and an alternative offered (cf. ch. 15, sec. D). Here, “the broader context of the teaching of Scripture as a whole” will help us evaluate Post-tribulationism’s interpretation of Revelation 3:10. As a result, it will become evident that the effort Post-tribulationism has made to argue a particular meaning for the grammar of tērēsō ek in Revelation 3:10 is of questionable value.

The clearest biblical reason to reject the unique claims of Post-tribulationism is this: The NT clearly promises that the Church will be rescued from ever experiencing Christ’s Endtime Wrath.

For example, Paul writes that as the Church, we wait for … Jesus, who rescues us from the coming wrath (1 Thess 1:10 NIV). From translates the Greek preposition ek which means: “marker denoting separation, from, out of, away from.” ^[12] The definition of the Greek verb translated rescues (rhyomenon) is: “to rescue from danger, save, rescue, deliver.” ^[13] It means to take someone out of a dangerous situation, not to protect them while remaining in danger.

For example, Paul uses the same word when he writes: For he has rescued [rhysato] us from [ek “out of”] the dominion of darkness and brought us into the kingdom of the Son he loves (Col 1:13). God has not left Christians within the dominion of darkness while protecting them. Rather, we have been completely removed from the dominion of darkness.

Likewise, using the same Greek word, Paul writes: Who will set me free from  [rhysetai ek] the body of this death? Thanks be to God through Jesus Christ our Lord! (Rom 7:24-25 NASB). Paul is not saying that in the Resurrection we will remain “preserved” in our current bodies. On the contrary, we will be removed from them.

Finally, using the same Greek word, and writing metaphorically, Paul wrote, I was rescued out of [rhysthēn ek] the lion’s mouth (2 Tim 4:17 NASB; cf. 2 Cor 1:10). Again, the Apostle was not saying he was “protected” while remaining in the metaphorical lion’s mouth, but rather, he was completely removed from it.

If the Apostle had meant that Jesus will protect us in the coming wrath, there are several Greek words that he used elsewhere to mean “protect” or “guard.” For example, he wrote in the same Thessalonian epistles, the Lord is faithful, and he will strengthen you and protect [phlaxei] you from the evil one (2 Thess 3:3 NIV). ^[14] Here, Paul meant God will protect us while we remain in a world controlled by the evil one (cf. 1 John 5:19; John 17:11, 15). Therefore, if Paul meant “protect” in 1 Thessalonians 1:10, why didn’t he use the same word (e.g. phlaxei) he used in 2 Thessalonians 3:3? Because he meant Jesus rescues us from the coming wrath, not that He will “protect” or “preserve” us in it.

Paul wrote that Jesus rescues us from the coming wrath with the Church’s Rescue before that wrath begins. He clearly meant that Christ will remove His Church from the Earth before He punishes those remaining on the Earth.

However, Post-tribulationism suggests the Church’s experience on Earth during the Trumpet and Bowl Punishments will be like several OT stories. These include Noah’s protection in the Ark while God punished the world, or the Israelite’s protection while God punished the Egyptians. These are wonderful stories about God’s protection, but they do not illustrate what the Apostle meant when he wrote Jesus rescues us from the coming wrath.

There is another Bible story that is more applicable to what Paul meant by Jesus rescues us from the coming wrath. Its description in the NT again uses the same Greek word Paul used in 1 Thessalonians 1:10. We read in 2 Peter:

God condemned the cities of Sodom and Gomorrah and turned them into heaps of ashes. He made them an example of what will happen to ungodly people. But God also rescued [rhysato] Lot out of Sodom. (2:6-7 NLT)

Again, God did not protect or preserve Lot while he remained in Sodom. Rather, Angels completely removed Lot from Sodom before God’s wrath punished it (cf. Gen 19:16-17). Elsewhere, Jesus said, “the day Lot left Sodom, fire and sulfur [God’s wrath] rained down from heaven and destroyed them all.” And then He said, “It will be just like this on the day the Son of Man is revealed” and the Church is Rescued from Christ’s Wrath at Christ’s Return (Luke 17:29-30 NIV).

Accordingly, Jesus elsewhere described His Church being removed from the Earth by Angels at Christ’s Return and the Church’s Rescue before Christ’s Wrath begins on Earth (cf. Matt 24:29-31; CET ch. 4). Once again, the graphics on the following page produced from our study of Christ’s Endtimes Teaching will summarize these things and demonstrate a correction to Post-tribulationism.

1. Millard Erickson’s A Basic Guide to Eschatology (Baker, 1998), is a helpful introduction to several Endtimes views. ↑
2. Andersen, 54. ↑
3. Erickson adds that the Lutheran “Augsburg and [Reformed] Westminster Confessions are basically postmillennial” (Guide, 61). ↑
4. Current supporters of Post-millennialism include rightly respected Christian teachers like Douglas Wilson and James White. ↑
5. Erickson, 62. ↑
6. For a thorough refutation of Post-millennialism see https://cbtseminary.org/theonomic-postmillennialism-critiqued-sam-waldron/ These articles are by Sam Waldron, President and Professor of Systematic Theology at Covenant Baptist Theological seminary. Unfortunately, Waldron himself is an Amillennialist. ↑
7. Post-tribulationism is supported by several very respected NT scholars including G. E. Ladd, Robert Gundry, Douglas Moo, Grant Osborne, and John Piper. ↑
8. The suggested translation of Rev 7:9, 14 follows the NIV except for translating thlipseōs as persecution. ↑
9. For example, Piper illustrates his Post-tribulational collapsing of the two separate appearances of Christ when he writes that the Church’s Rescue described in 2 Thess 2:1, will occur on the same “day” as when the Lord Jesus will overthrow the Antichrist with the breath of his mouth and destroy by the splendor of his coming (2 Thess 2:8 NIV) (cf. 209). But as demonstrated in CET ch. 9, sec. A, there is a considerable gap between these events. It is understandable that Paul is at times interpreted to mean there will only be one appearing of Christ in His Second Coming. But as noted elsewhere, the Book of Revelation, written about 40 years after the Thessalonian epistles, probably gives us more information about the Endtimes, and Christ’s Second Coming, than Paul had (cf. CET ch. 9, sec. A). ↑
10. Richard Mayhue, “Why a Pretribulational Rapture?,” Masters Seminary Journal, Vol. 13, No. 2 (Fall 2002). ↑
11. Piper uses an additional argument to support Post-tribulationism. 1 Thess 4:17 says the Church will meet [apantēsin] the Lord in the air. Piper writes:The word translated “to meet” in the ESV occurs in only two other places in the New Testament [cf. Acts 28:15-16; Matt 25:6], and in both of them, the word refers to a meeting in which people go out to meet a dignitary and then [immediately] accompany him in to the place from which they came out. (207)

    Piper is claiming the use of this word in 1 Thess 4:17 reflects a rather immediate return to Earth after the Church’s Rescue.

    Piper’s claim regarding apantēsin in the NT is true. However, as he admits, its use in the NT is very limited. In addition, this word was used more commonly in ancient Greek pagan literature and the Greek OT (LXX). BDAG defines it in these cases as merely “meeting” without the specific meaning Piper points out in the NT.

    Therefore, it would seem unwise to derive too much from the nuance of apantēsin in the NT. In addition, the Pre-Wrath Rescue position also reflects the idea of meeting Christ at the Church’s Rescue from the Earth and then returning to the Earth with Him. It just reflects the more biblical teaching that there is a considerable gap between these events. ↑

12. BDAG #1. ↑
13. BDAG. Oddly, it adds that rhyomenon may mean “preserve.” But none of the NT examples of this word being used mean this. If they do, the “preserving” comes through rescuing. ↑
14. This same Greek word (phlaxei) is translated kept them safe (John 17:12 NIV); protect (1 Tim 6:20; 2 Tim 1:12, 14 NET); and guard (1 John 5:21 NASB). ↑