Understanding Eschatology
Because you have kept my word about patient endurance, I will keep you from the hour of trial that is coming on the whole world, to try those who dwell on the earth. Revelation 3:10
Revelation 3:10 and Selected Texts – The Book of Revelation: Worship. Obey. Endure.
Sixth Sunday after Pentecost – July 17, 2022 (am)
Understanding Eschatology
(Extended Notes from Handout)
Why Study this topic again this morning?
A. Eschatology is important. And we should always [be] prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet we should do it with gentleness and respect (1Pe.3:15). We don’t commonly do that on this topic!
B. Thus, there is a great principle we should keep in mind: We do not have the privilege of arguing with someone unless and until we can state their position to their liking.
This should always guide our dialogues in Scripture.
We often dismiss every alternative. We must do better. John Calvin was an amillennialist, Jonathan Edwards a postmillennialist. Suppose we were talking to them.
C. D. A. Carson once said: Given sufficient time, exegetical skill, and humility, we should be able to come to 100% agreement on what the Bible actually says. If we don’t, which is lacking?
D. Our goal this morning is to gain a broader understanding of the issues and the vocabulary in the study of the end times.
I. Interpretive Approaches to Revelation
A. Idealist/Symbolic/Allegorical – Revelation refers to a sort of Christian philosophy of history, a symbolic representation of general principles of God and His administration.
B. Preterist – All the events of Revelation (possibly except cc.21-22) are past, and were past by the end of the first century. They were fulfilled in and around the destruction of Jerusalem in ad 70. Thus, Revelation had to be written prior to ad 70.
C. Historicist – Revelation lays out all of church history through the centuries in prophetic and symbolic terms. Luther, White-field, Wesley, and many of the Puritans believed this. Calvin is uncertain. But the rest of these held variations of this view.
D. Futurist – Revelation describes events still future to us, not just future to the first century. Modified futurists would grant that larger portions of Revelation are relevant to the church age, but the focus and purpose still spotlight the future.
So, which is right? I read this statement some weeks ago.
Revelation must be interpreted in a manner consistent with other biblical prophecy. Isaiah can be used as a helpful example. It is certainly anchored in contemporary message historical events which we must know about in order to understand his (6:1) [Preterist]. It leaps forward at times to the end of the age, the final and cataclysmic Day of the Lord (13:6ff) [Futurist]. It makes explicit prophesies about things like the return from exile or the coming of Christ (7:14→Mat.1:22-25; 9:7→ Luk.1:32-33) [Historicist]. And whatever part you read, you understand that he is speaking of things that are universally relevant even apart from the historical setting in which they take place (25:1-4) [Idealist]. The point is that the prophets blend and weave these different interpretive schemes together so that no one of them covers the whole book. They are all knotted together. It is as though in their prophetic consciences time collapses; they interpret all events from God’s point of view (Clements).
II. The Millennium – Rev.20:1 Then I saw an angel coming down from heaven, holding in his hand the key to the bottomless pit and a great chain. 2 And he seized the dragon, that ancient serpent, who is the devil and Satan, and bound him for a thousand years, 3 and threw him into the pit, and shut it and sealed it over him, so that he might not deceive the nations any longer, until the thousand years were ended. After that he must be released for a little while. 4 Then I saw thrones, and seated on them were those to whom the authority to judge was committed. Also I saw the souls of those who had been beheaded for the testimony of Jesus and for the word of God, and those who had not worshiped the beast or its image and had not received its mark on their foreheads or their hands. They came to life and reigned with Christ for a thousand years. 5 The rest of the dead did not come to life until the thousand years were ended. This is the first resurrection. 6 Blessed and holy is the one who shares in the first resurrection! Over such the second death has no power, but they will be priests of God and of Christ, and they will reign with him for a thousand years.
A. Premillennialism is the belief that there will be a literal reign of Christ on earth, perhaps literally 1,000 solar years, following His second coming and prior to the last battle against the enemies of God, the final judgment of the unconverted and of Satan, and the establishment of the new heavens and new earth (Isa.65:17-25; Zec.14:1-21; Rev.20:1-9).
Isa.65 speaks of the new heavens and new earth (17) making it sound like heaven, but it also speaks of death and sin still being present (20). I believe it’s best to understand this passage as describing the millennium (Rev.20:4-6). (Isa.65:17 For behold, I create new heavens and a new earth, and the former things shall not be remembered or come into mind. 18 But be glad and rejoice forever in that which I create; for behold, I create Jerusalem to be a joy, and her people to be a gladness. 19 I will rejoice in Jerusalem and be glad in my people; no more shall be heard in it the sound of weeping and the cry of distress. 20 No more shall there be in it an infant who lives but a few days, or an old man who does not fill out his days, for the young man shall die a hundred years old, and the sinner a hundred years old shall be accursed.)
Zec.14:1-5 speaks of the judgments of the day of the Lord finishing with a promise (5): Then the Lord my God will come and all the holy ones with him. … Jerusalem shall dwell in safety (11) but there will still be peoples that wage war against Jerusalem whom the Lord will strike (12). … Then everyone who survives of all the nations… shall go up [to Jerusalem] year after year to worship the King… and keep the Feast of Booths (16). And if any… do not go up… there will be no rain on them (17). … And on that day there shall be inscribed on the bells of the horses, “Holy to the Lord” (20). I believe this is also describing the millennium (Rev.20:4-6).
B. Amillennialism is the belief that the rule of Christ, either within the hearts of all believers on earth, or over the saints in heaven who have died, or both, is occurring right now, spanning the time between the coming of the Holy Spirit at Pentecost and the return of Christ. The word itself denotes no literal reign of Christ on earth prior to the creation of the new heaven and new earth (Psa.110:1-7; Eze.36:16-36; Mat.16:13-20), but Christ does reign during this time, just as described in Rev.20:1-6.
Psa.110 suggests that Jesus remains with the Father until the church age finishes (1), then He rules forever (4) after defeating all foes in one final battle (5-7). (Psa.110:1 The Lord says to my Lord: “Sit at my right hand, until I make your enemies your footstool.” 2 The Lord sends forth from Zion your mighty scepter. Rule in the midst of your enemies! 3 Your people will offer themselves freely on the day of your power, in holy garments; from the womb of the morning, the dew of your youth will be yours. 4 The Lord has sworn and will not change his mind, “You are a priest forever after the order of Melchizedek.” 5 The Lord is at your right hand; he will shatter kings on the day of his wrath. 6 He will execute judgment among the nations, filling them with corpses; he will shatter chiefs over the wide earth. 7 He will drink from the brook by the way; therefore he will lift up his head.)
Jesus will come, defeat the nations, and receive His kingdom.
C. Postmillennialism is the belief that the millennium will be ushered in not by victory in a final battle against evil but by the eventual success of the great commission, Jesus being with His people to the end just as He promised (Mat. 28:19-20). The power of the gospel will be increasingly displayed through the church until Christianity ultimately becomes the dominant worldview and readiness for the eternal kingdom is established. The thousand-year reign of Christ (Rev.20:4-6) is understood here in much the same way as it is in amillennialism (Psa.110:1-4; Eze.36:16-38; Mat.16:13-20).
III. Important Related Theological Categories
A. Classic Dispensationalism – World history is divided history into seven eras to differentiate between God’s administration of His salvation plan during each. Four hallmarks of this view are (1) a strictly literal interpretation of all genre in Scripture, (2) such a clear and complete distinction between God’s old covenant and new covenant peoples that the church is a parenthesis in the outworking of His plan. Therefore, (3) the kingdom of God is a future Jewish state (the millennium) in which His promises to Israel will be fulfilled, and (4) the rapture of the church happens before the seven-year tribulation (see below).
B. Progressive Dispensationalism – While not maintaining as firm a distinction between Israel and the church (Rom.9: 6-8; Eph.2:14-22) and seeing the church age as a period of tension between the now and not yet arrival of the kingdom of God (Eph.1:11-14; cf. 1Co.4:8-14), this view still holds to a future for ethnic Israel under the reign of Christ on earth and usually also a pretribulation rapture.
C. Historic Premillennialism – Holding to one new covenant people of God, made up of Jews and Gentiles together in the church (Eph.2:14-22), and to the kingdom of God as being now and not yet, this view also sees a future for ethnic Israel (Rom.11:25-32) and a literal reign of Christ on earth prior to the new heaven and new earth. The rapture is typically placed after the tribulation, making it the same event as the return of Christ. Historic connotes pre-Dispensational (pre-19th century) premillennialism.
D. Postmillennial Reconstructionism – This is a more recent and largely American adaptation, differing with classic postmillennialism in its emphasis on evangelizing institutions within society, not just individuals. Priority is placed on increasing Christian influence by advancing Christian people, values, and morals in government, education, and business. The aim is to Christianize the world by incorporating biblical ethics into every sphere of life (theonomy) while maintaining a separation of authority among family, church, and civil governments.
E. Covenant Theology – This approach to Bible interpretation generally yields amillennial or postmillennial eschatology. There is no distinction between true Israel and the church; the true people of God, old and new, are those who are faithful to His covenant. OT promises are fulfilled in Christ, through His reign. For example, the promise of land is fulfilled now in the spiritual rest accomplished by Christ’s reign in the hearts of believers since Pentecost and, ultimately, literally, in the new heavens and new earth—thus a now and not yet arrival of His kingdom. Many amillennialists and all postmillennialists favor a preterist interpretation of Revelation.
IV. The Rapture – The timing of the rapture is a question only in Dispensationalism. In historic premillennialism, amillennialism, and postmillennialism, this passage is understood to be describing the return of Christ. 1Th.4:16 For the Lord himself will descend from heaven with a cry of command, with the voice of an arch-angel, and with the sound of the trumpet of God. And the dead in Christ will rise first. 17 Then we who are alive, who are left, will be caught up (Latin: raptio) together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord.
A. Pretribulationism – The flow of Rev.6-19 is essentially a literal, chronologically ordered description of a seven-year tribulation (Dan.9:27; 2Th.2:1-12). The church will be taken out of the world to be saved from divine wrath (1Th.1:10; 5:9; Rev.3:10; Rom.5:9; Eph.5:6; Col.3:6) and even from the time of wrath (Rev.3:10). The entire seven-year tribulation involves the wrath of God based upon four of the sixteen usages of wrath in Revelation (either ỏργή or θυμός [6:16, 17; 11:18; 15:1]). This ‘secret’ rapture happens first among the end times events. It could occur at any moment. It is placed at Rev.4:1. And the millennium is synonymous with the kingdom of God, meaning the kingdom has not yet arrived in any form.
B. Midtribulationism – As with pretribulationism, to fulfill OT prophesies the millennium must be populated by non-glorified people capable of sin and death (Isa.65:17-25). Here, though, divine wrath is reserved for the second half of Daniel’s seventieth week of years (Dan.9:27), and certain end times events must precede the rapture (Luk.21:24; Joh.21:18-19; Act.23:11). Rev.14:14 is perhaps the best reference for the deliverance of the church, the last trumpet of 1Co.15:52 is the seventh trumpet of Rev.11:15 (the tribulation mid-point), and the millennium is synonymous with the kingdom of God.
C. Pre-Wrath – This view is unique to Grace Church; it was birthed right here and has a small following. End times events ramp up beginning with a series of birth pangs identified by Jesus (Mat.24:1-7; cf. Rev.6:1-6). At the mid-point of Daniel’s seventieth week of years (Dan.9:27) the final Antichrist (cf. 1Jo.18) will emerge as the agent of Satan’s wrath against the church (Rev.13:5-7), but his reign of terror will be cut short sometime after the mid-point on God’s appointed day when the church will be raptured and God’s wrath will begin to flow. The six seals of Rev.6ff. cover everything prior to the rapture, which is best placed at Rev.7:9-14. Again here, the millennium is synonymous with the kingdom of God.
D. Posttribulationism – Like Israel in Egypt, the church can be spared divine wrath even if present when it is poured out. This view sees no clear biblical support for separating the second coming into two stages, and none of the rapture passages specify timing (Joh.14:1-4; 1Co.15:51-52; 1Th.4:13-18). Jesus referred to a trumpet only once (Mat.24:31) and it seems in clear association with the OT Day of the Lord (Isa.27:13; Joe.2:1; Zep:1:16; Zec.9:14); in context it appears to be at the end of the tribulation. So, Paul’s trumpet (1Co.15:52) should also be viewed in this context. Rev.11:15 (the seventh trumpet) or 16:15 offer the best options for the rapture, and the kingdom of God has been present since the incarnation of Christ but is awaiting consummation at His return. So, the coming of the kingdom of God is both now and not yet.
V. How do we decide?
A. Study of Scripture and Hermeneutics
Hermeneutics refers to the principles of interpretation used to study Scripture. The differences between the views we have discussed today have should generally be understood as hermeneutical differences. And there are some differences. But the differences are also rooted in how we understand the kingdom of God and the relationship between the old covenant and new covenant people of God. These issues are fundamentally more theological than hermeneutical.
B. Study of Theology, Doctrine, and Church History
Once we have established a solid biblical hermeneutic, we begin to put together various passages that shape our theology and doctrine. Primarily we are handling texts that we all know apply to the subject at hand, but we must also test our thoughts against more distantly related passages. This is where we can easily go wrong; we become selective about the passages we are willing to incorporate into our theological formulation, which in turn can breed division. Church history is filled with stories of such division.
C. Perhaps Institutional Loyalty
If we are not able to work out such disputable matters on our own, institutional loyalty offers an acceptable basis of assurance that we are believing responsibly regarding them. This both relies on and fosters mutual trust within the relational network of the local church. But it can also result in false confidence or ideological entrenchment.
VI. What do we all hold in agreement? Many important things:
Biblical Authority
Inspiration
Inerrancy
Infallibility
Literal Hermeneutics
Triune God
Creator of All
Covenant Keeper
Sovereign King
Fulfilled Prophecy
Miracles
Virgin Birth
Sinless Savior
Fully Divine
Fully Human
Resurrection
Second Coming
Eternal Judgment
New Creation
Substitutionary Atonement
Justification by Faith
Sola Gratia
Sola Fide
Sola Scriptura
Solus Christus
Soli Deo Gloria
Historic Creeds
A. We have so much more agreement than disagreement with most anyone who has any interest in this discussion at all.
B. That which distinguishes us from one another is exceedingly small and should not be allowed to divide us.
VII. Some Final Thoughts on Eschatological Discussion
A. Be ready to give an answer for the hope that is in you, recognizing that every view cannot be correct (1Pe.3:15).
B. Give that answer with gentleness and respect, recognizing that it very well could be your view that is wrong. Merrill Unger said that if he arrives in heaven and discovers Dispensationalism is wrong, he will just say: Father, forgive us for having been so naïve as to have believed your Word. This is not the attitude we want!
C. Regardless of your belief, live in such a way that you will be confident and unashamed before him at his coming (1Jo.2:28 niv). Hear the instruction of Revelation. Worship. Obey. Endure. Hope.
D. We study end times events so we can understand all that Scripture teaches us about Jesus, our salvation, the kingdom of God, His glory, His purpose, and His ways.
E. In Eph.4, there is a unity we are granted in Christ by grace and also a unity we grow up into. The latter is eschatological unity. The thing that impedes this unity is sinful disruption of the grace-granted unity. Someone has said: The millennium is a thousand years of peace that Christians like to fight about.
F. To the guys on the road to Emmaus, Jesus said: Luk.14:25 O foolish ones, and slow of heart to believe all that the prophets have spoken! We don’t want to hear this same thing from Jesus.
Worship. Obey. Endure. – Revelation 3:10 and Selected Texts
“Understanding Eschatology” (Sermon Notes)
Four weeks ago I mentioned that our text (3:10) has been one of the most disputed and divisive verses in Scripture over the last century-plus in the American church. It is the clearest doorway in Rev. through which we enter into a discussion of the rapture (caught up [1Th.4:17]) of the church, and we’ve come to recognize that as a volatile issue. So, as with politics and religion more generally, we tend to avoid this topic in public discourse, being polite Christians.
The problem is, this subject is rightly called our blessed hope (Tit.2:13) in Scripture, making it seem like a topic on which we should be well-informed and conversant, for our good! We ought to love this topic, and speak of it often. Just as Paul charged when he wrote about it to the Thessalonians, we should 1Th.4:18 … encourage one another with these words.
However, even though we can surely affirm that the topic of the end times is usually accompanied by strong feelings, that doesn’t always seem to include sufficient supporting knowledge to steer clear of arguments or even accusations, not to mention to provide mutual encouragement toward worship, obedience, and endurance in the faith.
I would like us to move past that—to strengthen our knowledge on this subject, not trying to become experts, but just seeking to be well-informed on what God’s Word says, and on the different ways His children understand it.
Toward that end, today’s sermon will be a bit different, more teach-y. I think we’ll be edified and encouraged, but just not by mining exegetical truths straight from a single text, but more by assembling theological truths that have resulted from putting a number of different texts together.
I’ve given you some notes today. And a fuller set will be available on our website accompanying the recording of this sermon. But I’m not just going to walk through these notes. I’m going to give you a sense of what you’re holding in your hands, and some instruction on how best to use it. Let’s take a look at this handout together.
Section I
Section I we’ve covered before, when we preached Rev.1 in week two of this series. You can find them on the website in the sermon notes from that Sunday. Now they also appear on the Q&A page along with the quote that I’ve found very helpful in understanding how all four approaches must be used together as the context warrants in handling biblical prophecy.
Section II
Section II addresses how we understand the millennium, the thousand-year reign of Christ (Rev.20:1-6) which is the most disputed subject across the board in the study of the end times. The key question: Is this passage describing a literal reign of Christ that will happen on earth, or is it a symbolic, apocalyptic image of the reign of Christ over His people between the first a second comings of Jesus? There are three main views in response to this question.
We at GCD hold to premillennialism. We believe there will be a literal reign of Christ on earth, perhaps literally 1,000 solar years (perhaps a full, lengthy season [103 could be symbolic] of at least 1,000 years), following [Jesus’] second coming and prior to the last battle against the enemies of God, the final judgment of the unconverted and of Satan (Rev.20:7-15), and the establishment of the new heaven and new earth (Rev.21-22). We believe the texts you see listed there (Isa.65:17-25; Zec.14:1-21), along with several others, fill in what this millennium will look like.
Others, though, see Rev.20:1-6 as another symbol. They believe the rule of Christ, either within the hearts of all believers on earth, or over the saints in heaven who have died, or both, is occurring right now, spanning the time between the coming of the Holy Spirit at Pentecost and the return of Christ. The word [amillennial] denotes no literal reign of Christ on earth prior to the creation of the new heaven and new earth (Psa.110:1-7; Eze.36:16-36; Mat.16:13-20), but [amillennialists do believe] Christ [is reigning] during this time….
A third major view that often doesn’t get the respect it deserves is postmillennialism. This is the belief that the millennium will be ushered in not by victory in a final battle against evil but by the eventual success of the great commission, Jesus being with His people to the end just as He promised (Mat. 28:19-20). The power of the gospel will be increasingly displayed through the church until Christianity… becomes the dominant worldview and readiness for the eternal kingdom is established. The thousand-year reign of Christ is understood here… much… as it is in amillennialism.
We might struggle hearing that postmillennialism is deserving of respect, but Jonathan Edwards held this view. He’s often called the greatest theologian in American history. And we love his writings here at GCD. John Calvin was an amillennialist, but he doesn’t spiritualize Scripture! Read his commentaries (though he never wrote one on Rev.). Each of these views is rooted in a rigorous and conscientious handling of Scripture, seeking to discern what God has said in it.
Section III
Section III identifies five approaches to biblical interpretation that are especially helpful to understand when we studying eschatology. The first three hold to premillennialism. Let me identify three ways in which they differ (not in the notes). They hold slightly different views on (1) the relationship between Israel and the church (the OC and NC people of God), (2) the nature of the kingdom of God (future [millennium] or now and not yet), and (3) how best to interpret different genre of Scripture (always literal or varied?).
The fourth category is newer, a subset of postmillennialism, but we can run into it quite often today among those who place a strong emphasis on, for instance, electing Christian leaders in government. Their commitment goes beyond just being salt and light (Mat.5:13-16) until Jesus returns, but is rooted in the view that the great commission will eventually transform the world.
Finally, there is a description of covenant theology, the approach to Bible interpretation that yields amillennial or postmillennial eschatology. And you can see some of its distinctives summarized there.
Section IV
Section IV addresses the different views on the timing of the rapture. A brief summary is given about how each of the three main views understands the [catching] away of the church (1Th.4:17-18). Included in this discussion is the question of how we understand the tribulation period (the hour of trial that is coming on the whole world [Rev.3:10]). Dan.9:24-27 is also often central here. The key question: Is Daniel describing the final seven years of world history, or something other? We can’t take time to get into that this morning, but it and related topics will come up as we continue on in this series.
Note that there is also a fourth view on the timing of the rapture called Pre-Wrath. I need to mention it because it was birthed right here at GCD. It’s a variation on the pretribulation view, and I would actually favor it over that view, but my differences with it run deeper than just its argument for the timing of the rapture and into the other issues that distinguish (the different expressions of) Dispensationalism from historic premillennialism.
Section V
Section V poses the question: How do we decide [what we believe]? I think there are three important points to consider here.
Study of Scripture and Hermeneutics – Hermeneutics refers to the principles of interpretation used to study Scripture. The differences between the views we have discussed today have should generally be understood as hermeneutical differences [particularly how we handle genre]. But the differences are also rooted in how we understand the kingdom of God and the relationship between the old covenant and new covenant people of God. These issues are fundamentally more theological than hermeneutical. And that introduces point #2
Study of Theology, Doctrine, and Church History – Once we have established a solid biblical hermeneutic, we begin to put together various passages that shape our theology and doctrine. Primarily we [handle texts here] that we all know apply to the subject at hand, but we must also test our thoughts against more distantly related passages. This is where we can easily go wrong; we become selective about the passages we are willing to incorporate into our theological formulation, which in turn can breed division. Church history is filled with stories of such division. Bottom line, then, from these first two points in the answer to our question, how do we decide [what views we favor]? Just what we’re doing today is a key part of the answer. We study! We familiarize ourselves with the range of options, understanding that each of them reflects deep and diligent study in God’s Word such that it’s not likely to be discredited with a soundbite. So, we keep at it. We don’t give up. We keep reading God’s Word and asking questions and discussing and pondering and praying for the guidance and enabling of the Spirit.
But what if we still can’t decide, like we lack what it takes?
Perhaps Institutional Loyalty – This is what my church believes. If we are not able to work out such disputable matters on our own, institutional loyalty (identity) offers an acceptable basis of assurance that we are believing responsibly regarding them. This both relies on and fosters mutual trust within the relational network of the local church. But it can also result in false confidence or ideological entrenchment. So, we need to be careful. But this is God’s Word!
Section VI
Section VI asks: What do we all hold in agreement? Many important things.
Biblical Authority
Inspiration
Inerrancy
Infallibility
Literal Hermeneutics
Triune God
Creator of All
Covenant Keeper
Sovereign King
Fulfilled Prophecy
Miracles
Virgin Birth
Sinless Savior
Fully Divine
Fully Human
Resurrection
Second Coming
Eternal Judgment
New Creation
Substitutionary Atonement
Justification by Faith
Sola Gratia
Sola Fide
Sola Scriptura
Solus Christus
Soli Deo Gloria
Historic Creeds
We have so much more agreement than disagreement with most anyone who has any interest in this discussion at all.
That which distinguishes us from one another is exceedingly small and should not be allowed to divide us.
Section VII
And Section VII, some final thoughts on eschatological discussion.
Be ready to give an answer for the hope that is in you, recognizing that every view cannot be correct (1Pe.3:15). But…
Give [your] answer with gentleness and respect, recognizing that it very well could be your view that’s wrong. Merrill Unger [once] said that if he arrives in heaven and finds that Dispensationalism is wrong, he’ll just say: Father, forgive us for having been so naïve as to have believed your Word. This is not the attitude we want!
Regardless of your belief, live in such a way that you’ll be confident and unashamed before him at his coming (1Jo.2:28 niv). Hear the instruction of Revelation: worship, obey, endure, hope.
We study end times events so we can understand all that Scripture teaches us about Jesus, our salvation, the kingdom of God, His glory, His purpose, and His ways. Don’t settle for knowing less of all this than you could!
In Eph.4, there’s a unity we’re granted in Christ by grace and also a unity we grow up into. The latter is eschatological unity. The thing that impedes this unity is sinful disruption of the grace-granted unity. Someone has said: The millennium is a thousand years of peace that Christians like to fight about. Let’s get past that! Let’s long for Jesus’ return together!
To the guys on the road to Emmaus, Jesus said: Luk.14:25 O foolish ones, and slow of heart to believe all that the prophets have spoken! We don’t want to hear this same thing from Jesus!
Conclusion
This sermon is intended to help us become comfortable and conversant once again with regard to the blessed hope (Tit.2:13) of all believers. Yes, eschatology is a complex subject with a lot of moving parts. But what you hold in your hand, and the somewhat extended set of notes that will be available to you on the website, is intended to help us cut through that complexity and understand this area a bit better.
You don’t need to know everything about everything, but if you can have a basic understanding of the three major views on the millennium, and that among premillennialists there is this question on the timing of the the rapture, and that you can hold different views on these things without being a heretic, or a theological rabble-rouser! Yes, there are heretics and theological rabble-rousers out there— many of them, many antichrists (1Jo.2:18)—but as you get more and more comfortable with the true categories of biblical dialogue on this subject, you’ll recognize falsehood much more easily; in fact, it’ll stick out like a sore thumb!
Let’s re-engage with one another about Jesus’ promised return, His coming on the clouds in power and great glory (Mat.24:30), our blessed hope (Tit.2:13), the central, unrivaled focus of our lives, and let’s encourage one another with these words! (1Th.4:18)
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Resources
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Barclay, William. 1976. The Daily Study Bible. The Revelation of John: Revised, 2 vols. Louisville: Westminster John Knox.
Beale, G. K., & D. A. Carson, eds. 2007. Commentary on the New Testament Use of the Old Testament. Revelation, by G. K. Beale & Sean M. McDonough, 1081-1161. Grand Rapids: Baker Academic.
Beale, G. K., with David H. Campbell. 2015. Revelation: A Shorter Commentary. Grand Rapids: Eerdmans.
Black, Matthew, NT ed. 1974. The New Century Bible Commentary. Revelation, by G. R. Beasley-Murray. Grand Rapids: Eerdmans.
Bruce, F. F., ed. 1986. The International Bible Commentary, Revised Edition. Revelation, by F. F. Bruce, 1593-1629. Basingstoke, Eng.: Marshall, Morgan, and Scott.
, ed. 1977. The New International Commentary on the New Testament. The Book of Revelation, by Robert H. Mounce. Grand Rapids: Eerdmans.
Carson, D. A. 1995. Personal Notes from 20-Part Lecture Series on Revelation. Waukesha, WI: Elmbrook Church.
, R. T. France, J. A. Motyer, & G. J. Wenham, eds. 1994. New Bible Commentary 21st Century Edition. Revelation, by George R. Beasley-Murray, 1421-1455. Leicester, Eng.: InterVarsity.
Clements, Roy. 1981. Personal Notes from Introductory Sermon in a Series on Revelation. Cambridge: Eden Baptist Church.
Dockery, David S, ed. 2012. New American Commentary. Vol. 39, Revelation, by Paige Patterson. Nashville: Broadman & Holman.
Grudem, Wayne, ed. 2008. ESV Study Bible. Study notes on Revelation, 2463-2497, by Dennis E. Johnson. Wheaton: Crossway.
Hendriksen, William. 1940. More than Conquerors. Grand Rapids: Baker.
Ladd, George Eldon. 1972. A Commentary on the Revelation of John. Grand Rapids: Eerdmans.
. 1978. The Last Things. Grand Rapids: Eerdmans.
Longman III, Tremper, & David E. Garland, eds. 2010. Expositor’s Bible Commentary, vol. 9, Matthew-Mark. Matthew, by D. A. Carson, 23-670. Grand Rapids: Zondervan.
, eds. 1981. Expositor’s Bible Commentary, vol. 13, Hebrews-Revelation. Revelation, by Alan F. Johnson, 571-789. Grand Rapids: Zondervan.
MacArthur, John. 1999. The MacArthur New Testament Commentary. Revelation, 2 vols. Chicago: Moody.
Marshall, I. Howard, & Donald A. Hagner, eds. 1999. The New International Greek Testament Commentary. The Book of Revelation, by G. K. Beale. Grand Rapids: Eerdmans.
Morris, Leon, ed. 1987. Tyndale New Testament Commentaries. Vol. 20, Revelation, by Leon Morris. Downers Grove: InterVarsity.
Walvoord, John F. 1966. The Revelation of Jesus Christ. Chicago: Moody.
, & Roy B. Zuck, eds. 1983. The Bible Knowledge Commentary. Revelation, by John F. Walvoord, 925-991. Wheaton: Victor.
NEXT WEEK’S SERMON: What Must Take Place After This, Revelation 4:1–5:14