All About – End Times Prophecy

This page will be updated as the series continues. Latest update was the section on Postmillennialism.

 

Part One – Why All This Matters

Taught on February 1, 2026

 

Introduction

This series aims to accomplish four goals.

  1. Define the theological system of Dispensationalism, its history and tenets.
  2. Define the three major positions on the Millennium and the two major positions of the Tribulation, which are as follows. The Millennial views are Postmillennialism, Amillennialism, and Premillennialism. The Tribulation views are Pretribulationism and Posttribulationism.
  3. Evaluate each major position through the lens of Scripture and the theological position of Dispensationalism.
  4. Determine which Millennial and Tribulation view makes the most logical and theological sense.

By the end of this series, you should be able to…

  1. Understand the major eschatological views.
  2. Know the Scriptural support for each major view.
  3. Know why CCC believes in their eschatological view.
  4. Defend the most biblically accurate position.

 

Definitions

  1. Eschatology – a branch of theology concerned with the final events in the history of the world or of humankind.
  2. Dispensationalism – a branch of Christian theology in which history is divided into multiple ages called dispensations in which God interacts with mankind in different ways.
  3. Postmillennialism – an interpretation of Revelation 20 which sees Christ’s Second Coming as occurring after the Millennium, a messianic age in which Christian ethics prosper.
  4. Amillennialism – an interpretation of Revelation 20 which sees the 1,000-year reign of Christ as symbolic.
  5. Premillennialism – an interpretation of Revelation 20 which sees Christ’s Second Coming as occurring before the Millennium, a 1,000-year age of peace following a period of tribulation.
  6. Pretribulationism – an eschatological position which places the Rapture before the Tribulation period.
  7. Posttribulationism – an eschatological position which places the Rapture after the Tribulation period.

 

Why does all this matter?

  1. We are instructed to “look” for the Lord’s return (cf. Titus 2:13).
    1. “Look” here is understood as, “to expect: the fulfillment of promises.” (Thayer).
    2. This is not a reactionary action, but a maintained position. Believers are told to expect the Lord’s return.
    3. This instruction is in the middle of an overall discussion on how the believer is supposed to live their life.
  2. We are instructed to rightly divide God’s Word (cf. 2 Timothy 2:15).
    1. “Rightly divide” here is understood as, “to cut straight”, or “to make straight and smooth, to handle aright.” (Thayer).
    2. Believer’s must teach God’s Word accurately (straightly) and clearly (smoothly).
  3. We will give an account to the Lord at the Bema Seat (cf. 2 Corinthians 5:10).
    1. Believer’s will either have confidence or shame at the Bema (cf. 1 John 2:28).
    2. For confidence, we must abide (lit. remain) close to the Lord and eagerly await His return.
  4. Recent social and political discussions have brought eschatology into focus.
    1. October 7th and America’s support of Israel
    2. Increased Catholic and Orthodoxy influence

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Part Two – Dispensationalism

Taught on February 8th, 2026

Introduction

Dispensationalism has become a controversial topic in the last 25 years. There are many who pin the teaching solely on John Darby and the Plymouth Brethren, claiming that its novelty is a good reason to disqualify its tenets. Eschatology requires a good look at the system, what is teaches, common accusations against it, and why it comes to the most accurate conclusion regarding the Scripture and God’s revelation.

The History of Dispensationalism

  1. Dispensationalism is properly defined as – “a distinguishable economy in the outworking of God’s purpose.” (Ryrie).
    1. From Ryrie – “Dispensationalism views the world as a household run by God. In His household-world God is dispensing or administering its affairs according to His own will and in various stages of revelation in the passage of time. These various stages mark off the distinguishably different economies in the outworking of His total purpose, and these different economies constitute the dispensations. The understanding of God’s differing economies is essential to a proper interpretation of His revelation within those various economies.”
  2. John Darby is responsible for “systematizing” Dispensationalism.
    1. While it is true that the absolute tenets and definitions of Dispensationalism is not found in the early church, that does not mean that the teaching is wrong.
    2. Darby was an Irish lawyer who left his position of a deacon in the Church of England over a requirement to either pledge allegiance to the King as equal with the Pope.
    3. Over time, he was more and more involved with the Plymouth Brethren movement, which emphasized meeting on Sundays and that man was called into Christian service by Christ alone, not the political ordination of the Church.
    4. Darby was known for his organizational skills and brought the teaching of Dispensationalism into a full system.
    5. I. Scofield, the author of the Scofield Reference Bible, popularized the system. The Scofield Bible was the first of its kind. Few other Bibles contained “helps” or a commentary printed on the same pages of the Bible.
    6. The fundamentalist movement in America adopted Dispensationalism and from it came Bible institutes, colleges, and ultimately Christian liberal arts schools.

The Order of Dispensationalism (Ryrie)

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Tenets of Dispensationalism

  1. The Bible must be interpreted literally, unless otherwise noted.
    1. “When the plain sense makes good sense, seek no other sense.”
  2. There is a sharp distinction between Israel and the Church.
    1. This is the “touchstone” of dispensationalism (Ryrie). Essentially, the promises made to Israel by God are unconditional and will be fulfilled.
    2. Israel is always to be taken as ethnic, national, and political Israel, unless otherwise stated.
    3. Israel is still addressed as a nation after the Church was born (cf. Acts 3:12; 4:8, 10; 5:21, 31, 35; 21:28).
    4. Paul prayed for Israel (cf. Romans 10:1).
  3. A distinction between the Kingdom of Heaven and the Kingdom of God.
    1. Essentially, the Kingdom of Heaven is a name for the Millenium, in which Jesus will rule and reign with the Church in restored Israel.
    2. The Kingdom of God is universal; it included all moral intelligences willingly subject to the will of God, whether angels, the Church, or saints of past or future dispensations.” (Scofield)

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Part Three – Postmillennialism

Taught February 23rd, 2026

Introduction

Revelation 20:1-10 is the most important passage when it comes to the discussion on End Times. All three of the Millennial views we will cover in this series have a different interpretation of the passage. It’s a good idea to cover the passage before we dive into the definition, tenets, and history of Postmillennialism.

 

“[1] And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. [2]And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, [3] And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. [4] And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. [5] But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. [6] Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years. [7] And when the thousand years are expired, Satan shall be loosed out of his prison, [8] And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. [9] And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. [10] And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.”

Revelation 20:1-10

Postmillennialism Defined

Postmillennialism is defined as a Christian eschatological position that interprets the thousand-year period of Revelation 20 as an era of righteous peace and expanded influence of the gospel in history, after which Jesus Christ will return; it holds that Christ’s kingdom will progressively prevail in the world and that the Church’s mission will usher in a prolonged age of righteousness, peace, and prosperity before the Second Coming.

Major Tenets of Postmillennialism

  1. Christ presently reigns from heaven, and the Kingdom of God advances in history through the Church.
  2. The gospel will achieve widespread global success, resulting in the predominance of Christian faith among the nations before Christ’s return.
  3. The millennium is a prolonged era of righteousness and peace, often understood symbolically rather than as a literal thousand years.
  4. The Kingdom of God grows progressively through gospel proclamation and discipleship.
  5. Many expect a brief resurgence of rebellion or intensified evil near the end of this era.
  6. Christ will return personally and bodily after the millennium.
  7. His return will usher in the general resurrection, final judgment, and the eternal state.

 

History of Postmillennialism

  1. Early Church (1st – 4th centuries): The early church held diverse eschatological views, and postmillennialism did not yet exist as a defined system.
  2. Late Antiquity (4th – 5th centuries): Augustine of Hippo established a symbolic interpretation of Revelation 20, leading amillennialism to dominate Western Christianity for over a millennium.
  3. Reformation Era (16th century): The Protestant Reformers, including John Calvin, remained essentially amillennial and did not develop postmillennial theology.
  4. Puritan Period (17th century): Some Reformed and Puritan thinkers began expressing optimism about worldwide gospel success, laying the groundwork for later postmillennial thought.
  5. 18th – 19th centuries: Postmillennialism rose to prominence in Britain and America, influenced by revivalism, missions, and cultural optimism, with theologians such as Jonathan Edwards anticipating a future era of global Christian flourishing.
  6. Early 20th century: World wars, economic collapse, and global violence shattered confidence in human progress, causing postmillennialism to decline rapidly.
  7. Modern era: Postmillennialism survives today only as a minority position, primarily within small conservative Reformed and Presbyterian circles.

Scriptural Assessment of Postmillennialism

  1. Scripture predicts increasing apostasy and moral decline before Christ’s return, not worldwide righteousness (2 Timothy 3:1–5, 13; Luke 18:8).
  2. Christ compares His coming to the days of Noah, emphasizing judgment amid corruption rather than a global golden age (Matthew 24:37–39).
  3. Revelation presents Christ’s visible return in chapter 19 followed by Satan’s binding and the millennium in chapter 20, indicating the kingdom follows His coming (Revelation 19:11–21; 20:1–6).
  4. Satan cannot presently be bound in the Revelation 20 sense since he continues to deceive and devour the world (Revelation 20:1–3; 1 Peter 5:8; 1 John 5:19).
  5. A falling away and the revelation of the man of sin must occur before Christ returns, contradicting expectations of near-universal conversion (2 Thessalonians 2:3–8).
  6. Christ returns to confront gathered hostile nations, not to inherit a world already subdued by the gospel (Revelation 19:15–19).
  7. Scripture points to a future restoration of Israel and earthly reign of Christ rather than a purely spiritualized kingdom (Romans 11:25–27; Isaiah 2:2–4; Zechariah 14:3–9 ).
  8. Believers are repeatedly instructed to watch for Christ’s appearing, not to anticipate a long era of cultural victory beforehand (Matthew 24:42–44; Titus 2:13).

Part Four – Amillennialism

March 1st, 2026

Amillennialism Defined

Amillennialism is a Christian eschatological position that interprets the thousand-year period of Revelation 20 symbolically as the present reign of Christ with His saints in heaven, teaching that there will be no future earthly millennial kingdom prior to the final judgment.

Major Tenets of Amillennialism

  1. The “thousand years” of Revelation 20 is symbolic of the present church age.
  2. Christ presently reigns from heaven with departed saints.
  3. Satan is bound in a limited sense so that the gospel may advance among the nations.
  4. There is no future earthly kingdom distinct from the eternal state.
  5. The Church fulfills the promises made to Israel in a spiritual sense.
  6. Christ will return once at the end of history.
  7. His return will usher in the general resurrection, final judgment, and eternal state simultaneously.

History of Amillennialism

  1. Early Church (1st–3rd centuries): Various eschatological views existed, though some anticipated a future earthly kingdom.
  2. Late Antiquity (4th–5th centuries): Augustine of Hippo systematized a symbolic interpretation of Revelation 20, which became dominant in Western Christianity.
  3. Medieval Period: Amillennialism remained the prevailing view within the Roman Catholic tradition.
  4. Reformation Era (16th century): Reformers such as John Calvin retained Augustine’s symbolic interpretation.
  5. Post-Reformation: Amillennialism continued as the majority position in Reformed and Lutheran traditions.
  6. Modern Era: It remains the dominant position within Roman Catholicism and much of historic Reformed theology.

Scriptural Assessment of Amillennialism (KJV)

  1. Revelation 20 describes Satan being bound so that he deceives the nations no more, which appears inconsistent with his present global activity (Revelation 20:1–3; 1 Peter 5:8; 1 John 5:19).
  2. Revelation 19 presents Christ’s visible return followed sequentially by the millennium in Revelation 20, suggesting a future chronological kingdom (Revelation 19:11–21; 20:1–6).
  3. The first resurrection in Revelation 20 is distinguished from the rest of the dead, indicating two stages rather than a single general resurrection (Revelation 20:4–6).
  4. Old Testament kingdom promises describe a restored Israel and earthly reign that do not fit a purely symbolic fulfillment (Isaiah 2:2–4; Zechariah 14:3–9).
  5. The New Testament maintains a distinction regarding Israel’s future restoration (Romans 11:25–27).
  6. The promise that the saints will reign on the earth suggests a future earthly administration (Revelation 5:10).