Four Views of the End Times: What Does the Bible Actually Teach?

Christians have debated the end times for nearly 2,000 years. When will Jesus return? What is the millennium? Will there be a great tribulation? What about the rapture? Will the gospel eventually transform the world, or should we expect things to get progressively worse before Christ returns? And what about Israel?

These are good questions. The Bible says much about them. Unfortunately, Christians sometimes spend more time defending their preferred end-times position than examining the Scriptures that inform it. We can become so committed to a particular system that we read every passage through that system, even when the passage might challenge our conclusions. Sometimes, we’re content to do gymnastics with God’s Word.

I’ve written about this before. Eschatology, the study of the last things, can become a point of Christian partisanship. Some people are convinced their position is the only possible way to understand the Bible. Others have seen so much disagreement that they’ve decided the subject isn’t worth studying at all.

I don’t think either approach is helpful.

In an earlier post, I offered an oversimplified explanation of the major end-times positions. I want to take that discussion a little further by looking at four significant views, what makes each position compelling, and where each faces difficulties. (Technically, it’s three views, with one having a shoot-off.)

The goal isn’t to convince you to join a theological camp. I hope you’ll open your Bible, examine the passages, and think carefully about what God has revealed.

What Do Christians Agree On?

Before getting into the disagreements, we should consider what the Bible clearly teaches. Christians agree much more on the end times than our debates sometimes suggest.

Jesus Christ is risen from the dead. His resurrection guarantees the future resurrection of those who belong to him (1 Corinthians 15:20–23). Jesus is also reigning now. Following his resurrection and ascension, he was exalted to the right hand of the Father and given all authority in heaven and on earth (Matthew 28:18; Acts 2:32–36; Ephesians 1:20–23).

Jesus will return. His return will be personal, visible, and bodily. Acts 1:11 says that the same Jesus who ascended into heaven will return. The dead will be raised, and God will judge humanity (John 5:28–29; Acts 17:30–31). Satan will be defeated, evil will end, and death itself will be destroyed (1 Corinthians 15:24–26; Revelation 20:10–14).

God will also bring about the new heavens and new earth. Revelation 21:1–5 describes the glorious future of God’s people, when death, mourning, crying, and pain will be no more. This is the Christian hope. We’re looking forward to the resurrection of the body and life with God in his renewed creation.

These truths aren’t up for debate among the four positions we’re considering. The primary disagreement is about how the events fit together. When does the millennium happen? Does Jesus return before it or after it? Are the resurrections and final judgment closely associated with his return, or are some of these events separated by a thousand years?

Revelation 20 describes a one-thousand-year period, often called the millennium. The three major millennial positions are amillennialism, postmillennialism, and premillennialism. However, premillennialism has two significantly different forms, so we’ll consider four positions.

1. Amillennialism

The first position is amillennialism. The name can be misleading because the prefix “a” suggests that there is no millennium. But amillennialists don’t deny Revelation 20 or the reign of Christ described there. Rather, they believe the thousand years symbolically represent the present period between Jesus’ first and second comings.

In this view, Jesus is reigning now. His kingdom has already been inaugurated, Satan has been bound in the specific sense described in Revelation 20:3, and the gospel is advancing among the nations. Christians who die are with Christ and reign with him in heaven. At the conclusion of this present age, Jesus returns, the dead are raised, final judgment takes place, and the new heavens and new earth begin.

One of the strongest arguments for amillennialism comes from passages outside Revelation. In John 5:28–29, Jesus describes an hour when those in the tombs will hear his voice and come out, some to the resurrection of life and others to the resurrection of judgment. The passage seems to bring the resurrection of believers and unbelievers together. Likewise, in 1 Corinthians 15:23–26, Paul connects Christ’s return, the resurrection of his people, the destruction of his enemies, and the final defeat of death.

This raises an important question. If Jesus returns, raises his people, and defeats death, why should we expect another thousand years of human history in which people are still dying?

Amillennialists also argue that Revelation doesn’t always move forward chronologically. The book repeatedly portrays judgment, conflict, and victory from different perspectives. Therefore, Revelation 20 may return to the beginning of the present age rather than describe what happens chronologically after Revelation 19.

This interpretation also accounts for Jesus’ teaching about Satan. In Matthew 12:28–29, Jesus describes binding the strong man in connection with the arrival of his kingdom. John 12:31–32 also connects Christ’s first coming with Satan's defeat and the drawing of people to Christ. Revelation 20:3 says Satan is bound so he cannot deceive the nations as described there. It doesn’t say Satan is completely inactive.

However, amillennialism has a significant difficulty. Revelation 20:4–6 describes certain people who “came to life” and reigned with Christ for a thousand years. Then it speaks of the rest of the dead who did not come to life until the thousand years were ended. The repeated language seems to suggest two bodily resurrections separated by the millennium.

Amillennialists understand the first resurrection differently. Some believe it describes the believer’s entrance into life with Christ after death. Others understand it as spiritual life through regeneration. Those interpretations are possible, but they require careful explanation. Amillennialists must also show why Revelation 19 and 20 should be read as overlapping visions rather than as events that occur one after another.

I think amillennialism's strongest feature is how it brings Revelation 20 into conversation with the rest of the New Testament. Its greatest challenge is explaining the specific language and apparent sequence of Revelation 20.

2. Postmillennialism

The second position is postmillennialism. The prefix “post” means after. Postmillennialists believe Jesus will return after a millennial period marked by extraordinary gospel success worldwide.

Like amillennialists, postmillennialists believe Jesus is reigning now. His kingdom is already present and advancing. However, postmillennialists expect the gospel to spread until Christian faith and righteousness characterize much of the world. This doesn’t require everyone to become a Christian, nor does it mean sin and suffering disappear completely. Rather, the expectation is that the kingdom’s influence will spread more and more widely before Jesus returns.

Postmillennialists find strong support in Old Testament promises about the Messiah’s kingdom. Psalm 72 describes a king whose dominion extends throughout the earth. Isaiah 2:2–4 pictures nations coming to the Lord to learn his ways. Daniel 2 describes a stone that becomes a great mountain filling the whole earth. These passages portray the worldwide triumph of God’s kingdom.

The question is when and how these promises will be fulfilled.

Postmillennialists believe we should expect substantial fulfillment within human history before Christ returns. They also look to Jesus’ kingdom parables in Matthew 13. The mustard seed begins small but grows into something large. Leaven works its way through the dough. They argue that these pictures of kingdom growth give us reason to expect remarkable gospel success.

The Great Commission is also central to their argument. Jesus declared that all authority in heaven and on earth had been given to him and then commanded his disciples to make disciples of all nations (Matthew 28:18–20). Postmillennialists see this as a mission backed by Christ’s sovereign authority that will produce extraordinary results in history.

This expectation is compelling. Christ really does have all authority. The gospel really is the power of God for salvation. And God’s promises concerning the nations are much larger than the success of a few individual churches.

But here’s the difficulty. Do these passages actually promise an extended period of widespread Christian influence before Jesus returns? Or do they describe the kingdom's growth in this age and its ultimate fulfillment in the new heavens and new earth?

Jesus also warned about suffering, persecution, deception, and opposition. The New Testament repeatedly prepares believers for tribulation. Postmillennialists must account for these passages while maintaining their expectation of a period of remarkable gospel success.

Postmillennialism's strength is that it takes the worldwide promises concerning Christ’s kingdom seriously. Its difficulty lies in showing that these promises require the particular historical development postmillennialists anticipate.

3. Historic Premillennialism

The third position is historic premillennialism, sometimes called classic premillennialism. The prefix “pre” means before. Premillennialists believe Jesus will return before the thousand-year reign described in Revelation 20.

Historic premillennialists generally expect the church to experience tribulation before Christ returns. When Jesus comes, he will raise his people and establish his kingdom on earth. The saints will reign with him during the millennium. Afterward, Satan will be released, there will be a final rebellion, and God will bring about the final judgment and the new heavens and new earth.

The strongest argument for this position comes from Revelation 19 and 20.

Revelation 19 describes Christ's triumphant return. He comes as the victorious King, defeats his enemies, and judges the beast and false prophet. Revelation 20 then describes Satan being bound, the saints coming to life and reigning with Christ, and Satan’s final defeat after the thousand years. If these chapters are intended to describe a continuous chronological sequence, historic premillennialism seems to be a natural reading.

Revelation 20:4–6 is particularly important. John describes believers coming to life and reigning with Christ. He calls this the first resurrection. He then explains that the rest of the dead do not come to life until the thousand years end. Historic premillennialists argue that the same language should be understood consistently, pointing to two bodily resurrections separated by the millennium.

Some premillennialists also find support in Old Testament prophecies describing a future kingdom characterized by extraordinary peace and blessing, but where death still appears to exist. Isaiah 65:17–25 is sometimes read this way, though the passage introduces the promise as the creation of new heavens and a new earth. That presents an interpretive challenge.

Historic premillennialism has a strong argument from the apparent sequence of Revelation 19 and 20. I also think its reading of the two resurrections deserves serious consideration.

But the position has difficulties.

First Corinthians 15 seems to associate Christ’s return with the defeat of death and the consummation of his kingdom. John 5 appears to bring the resurrection of the righteous and wicked together. Second Peter 3:10–13 connects the day of the Lord with judgment and the new creation.

How do these passages fit with a thousand years after Jesus returns?

If Christ has come, raised his people, and established his reign visibly on earth, why would sin, death, and rebellion continue for another thousand years? Historic premillennialists have explanations for these questions, but the difficulties are substantial.

The position’s greatest strength is its straightforward reading of Revelation 20. Its greatest difficulty is fitting that reading with other passages that appear to bring Christ’s return and the final consummation together.

4. Dispensational Premillennialism

The fourth position is dispensational premillennialism. Like historic premillennialism, it teaches that Jesus will return before a future earthly kingdom. However, it also includes a distinctive understanding of Israel, the church, and the fulfillment of God’s covenant promises.

Dispensational premillennialism developed as a distinct theological system in the nineteenth century, particularly through the influence of John Nelson Darby. It became especially popular in American evangelicalism through prophecy teaching, study Bibles, and later books and films about the rapture and tribulation.

Traditional dispensational premillennialism teaches that Jesus will gather his church before a seven-year tribulation. During this period, God will carry out his purposes in judgment and in relation to Israel. At the conclusion of the tribulation, Jesus will return publicly to establish a thousand-year earthly kingdom. After the millennium, the final judgment and the eternal state will come.

Not every dispensationalist agrees on the timing of the rapture. However, the pretribulational view has been especially influential.

A significant feature of dispensationalism is the distinction between Israel and the Church. Dispensationalists emphasize God's promises to Abraham concerning the land (Genesis 15), the Davidic kingdom (2 Samuel 7), and the New Covenant promised to Israel and Judah (Jeremiah 31). They argue that God’s specific promises to national Israel require future fulfillment in that nation.

Romans 11:25–29 is especially important because Paul speaks of Israel’s future and God’s irrevocable gifts and calling. Dispensationalists see this as support for their understanding of God’s continuing purposes for national Israel.

This is a serious biblical concern. God is faithful to his promises. We shouldn’t dismiss what he promised through Abraham, David, and the prophets simply because the fulfillment is difficult to understand.

However, Christians who reject dispensationalism also believe God will faithfully fulfill his promises. The disagreement concerns how those promises are fulfilled in Jesus Christ and how the New Testament understands the relationship between Israel and the Church. Even a belief in a future significant conversion of ethnic Jews does not, by itself, establish dispensationalism.

The rapture is another important distinction. First Thessalonians 4:13–18 clearly teaches that believers will be caught up to meet Christ when he descends. The question is whether this gathering happens seven years before his public return or as part of that return. In addition, people disagree about what this rapture specifically refers to.

Pretribulationalists point to passages such as Revelation 3:10 and 1 Thessalonians 5:9, which promise protection from trial and deliverance from God’s wrath. They also understand Daniel 9:24–27 as including a future seventieth week, identified with the seven-year tribulation.

But these passages don’t explicitly establish the entire sequence. First Thessalonians 4 says believers will meet Christ at his coming. It doesn’t say they will spend seven years in heaven before returning with him. Matthew 24:29–31 seems to link the gathering of God’s people to Christ’s visible return after the tribulation. Even Luke 17:20–37, which is sometimes brought into discussions of people being taken and others left, raises questions about whether those taken are being rescued or taken in judgment.

The greatest strength of dispensational premillennialism is its commitment to taking God’s covenant promises at face value and accounting for biblical teaching on tribulation and deliverance. Its greatest difficulty is establishing the proposed sequence from Scripture itself, especially the distinction between a pretribulational gathering of the church and a later public return of Christ.

I find this position the least compelling of the four, primarily because of its understanding of Israel and the Church and the difficulty of establishing a two-stage return from the biblical text. Still, those conclusions should be tested by Scripture rather than accepted simply because I’ve stated them.

What’s Really Behind the Disagreements?

We’ve considered four positions, but a few central questions drive much of the discussion.

First, does Christ return before or after the millennium? This is the primary division between premillennialism and the other two positions. Revelation 19–20 is central, but so are passages such as John 5:28–29 and 1 Corinthians 15:23–28. How we understand the relationship between these passages matters.

Second, how far will Christ’s kingdom advance before he returns? This question is especially important in the disagreement between amillennialism and postmillennialism. Both affirm Christ’s present reign and the gospel's advance. But does Scripture promise an extended period of extraordinary gospel success before Christ returns?

Third, how will God fulfill his promises concerning Israel, and how does the gathering of believers relate to Christ’s return? These questions are especially important when considering dispensational premillennialism. We need to examine the Old Testament promises, their fulfillment in Christ, Romans 9–11, and passages about Jesus' return.

I’ve spent considerable time working through these questions, and my understanding has changed over time. I’ve been sympathetic to historic premillennialism, and I still believe it makes some strong arguments. More recently, I’ve found the amillennial interpretation increasingly compelling, especially when I consider how the New Testament connects Christ’s return with the resurrection, final judgment, and the destruction of death. I see recapitulation in Revelation. I prefer the clearer passages in the Epistles, which carry more weight, over the less clear passages in Revelation, which use much symbolic and difficult language. In the final analysis, however, I don’t think it’s wise to speak with more confidence than the biblical evidence warrants.

That doesn’t mean every interpretation is equally correct. God has communicated truth in his Word, and our theological preferences and tradition don’t determine Scripture's meaning. Our responsibility is to study carefully, examine our assumptions, and follow Scripture's evidence wherever it leads.

We should also be willing to recognize a strong biblical argument even when it comes from someone who holds a different position. If the only arguments we know about another end-times view are weak, we probably haven’t studied it carefully enough.

Don’t Miss the Point of the End Times

One thing concerns me about these discussions. Christians can spend hours debating the sequence of end-times events while paying little attention to why God revealed them in the first place.

The Bible wasn’t written to satisfy all our curiosity about the future. God has revealed what we need to know to trust him, obey him, and live faithfully while we await Christ’s return.

Consider Paul’s conclusion to his teaching about the resurrection in 1 Corinthians 15. After explaining Christ’s victory over sin and death and the future resurrection of believers, Paul doesn’t tell the Corinthians to start drawing timelines. Instead, he tells them to remain steadfast, immovable, and always abound in the work of the Lord because “in the Lord your labor is not in vain” (1 Corinthians 15:58).

The certainty of the resurrection should change how we live today.

The promise of Christ’s return should encourage holiness, perseverance, worship, evangelism, and faithfulness. We should be prepared to suffer for Christ. We should proclaim the gospel to the nations. We should be looking forward to the day when the King returns and makes all things new.

We should also remember that many faithful Christians who hold different millennial positions agree on the most important truths. Jesus is risen. Jesus is reigning. Jesus is coming again. He will judge the world, destroy death, and dwell with his people forever. These are glorious promises!

I’m not suggesting that the other questions don’t matter. They do. We should study them, discuss them, and pursue the truth. But we shouldn’t let disagreements about the sequence of events overshadow our agreement about the King who will bring all things to their appointed end.

The most important question isn’t whether Jesus returns before or after the millennium. It’s whether we’re ready for his return.

“Amen. Come, Lord Jesus!” (Revelation 22:20)