The Doctrine Of The Second Coming And Eschatology Matters
Bodie Hodge, M.Sc., B.Sc., PEI
Biblical Authority Ministries, June 29, 2026 (Donate)
The doctrine of the Second Coming of Jesus Christ is one of
the great hopes of Christianity. Throughout the New Testament, we are
repeatedly reminded that Jesus Christ will physically, visibly, and gloriously
return just as He promised (Acts 1:9–11; Matthew 24:30; Revelation 19:11–16).
His return will bring history to its appointed conclusion,
judge the wicked, reward the righteous, defeat all evil, and usher in the
eternal state (consummate heavens).
The study of "last things" is called eschatology
(from the Greek eschatos, meaning "last"). Throughout church
history, faithful Christians have agreed on the core doctrines of Christ's
return, the resurrection, final judgment, and eternal life. However, they have differed
over the timing and sequence of prophetic events surrounding Christ's
return and His kingdom.
The Four Views
The four major Protestant views of eschatology are:
1. Historic Premillennialism
2. Dispensational Premillennialism
3. Amillennialism
4. Postmillennialism.
These are often abbreviated as Historic Pre-mil,
Dispensational Pre-mil, A-mil, and Post-mil. The first two teach that Christ
will return before the Millennium described in Revelation 20, while the latter
two teach that Christ will return after the Millennium. Thus, there are two
major forms of premillennialism and two major forms of postmillennialism.
Although Revelation 20 is often the focal point of
discussions about the Millennium, the debate actually extends much further. The
central question is how Revelation 5-20 should be interpreted. Are these
chapters describing events that are entirely future, events that have
largely already occurred, or events that have been unfolding
throughout the present Church Age?
There is broad agreement among orthodox Christians that
Revelation 1-4 primarily describes first-century historical circumstances
surrounding the seven churches of Asia Minor. Likewise, all orthodox Protestant
views affirm that Revelation 21-22 describes the future new heavens and new
earth, which have not yet arrived.
A notable exception is Full Preterism (sometimes
called Hyper-Preterism), which teaches that even Revelation 21-22 has
already been fulfilled. This position falls outside the bounds of historic
Christian orthodoxy because it denies the future bodily resurrection and the
future consummation of God's kingdom. Scripture plainly teaches that the curse
has not yet been removed. Thorns and thistles still grow, suffering and tears
remain, and death continues to affect mankind. Therefore, we are clearly not
yet living in the new heavens and the new earth.
Full Preterism should not be confused with Partial
Preterism, which is an orthodox position held by many faithful Christians.
Partial Preterists believe that many prophecies in Revelation, especially those
in chapters 5-19 (or at least significant portions of them), were fulfilled in
the first century, often in connection with the destruction of Jerusalem in AD
70. However, the Partial Preterist still affirm the future bodily return of
Christ, the general resurrection, the final judgment, and the creation of the
new heavens and new earth described in Revelation 21-22.
Since all positions see Revelation 1-4 as past events, all people are technically partial preterists. However, a partial preterist, by theological definition, is someone who hold that Revelation 5-19 is past events—not just the first 4 chapters. Likewise, all orthodox Christians are futurists in one sense
because they believe Revelation 21-22 awaits future fulfillment. However, in
theological usage, the term "Futurism" usually refers to the view
that some or most of Revelation 5-20 primarily describes events that are still
future, particularly the Great Tribulation, the rise of a future Antichrist,
and Christ's Second Coming.
These differing approaches to interpreting Revelation, along
with broader theological considerations regarding Israel, the Church, the
Kingdom of God, and biblical covenants, have given rise to the four major
Protestant views of eschatology. Let us now examine each of these views more
closely.
Historic Premillennialism
Historic Premillennialism is one of the old views held
within the early church. It teaches that Jesus Christ will return before
(pre-) a literal thousand-year reign (the Millennium) mentioned in Revelation
20.
According to this position, the Church will experience great
persecution and the Tribulation before Christ returns. At His Second Coming,
believers are resurrected, Satan is bound, Christ reigns on earth for one
thousand years, and afterward comes the final judgment and eternal state.
Unlike dispensationalism, Historic Premillennialism
generally sees one people of God throughout history rather than maintaining a
sharp distinction between Israel and the Church. Nor is there a dispensational
rapture event.
Dispensational Premillennialism
Dispensational Premillennialism arose during the nineteenth
century through the influence of figures such as John Nelson Darby and later
became popular through study Bibles (e.g., Scofield) and prophecy conferences.
Like Historic Premillennialism, it teaches that Christ
returns before a literal thousand-year kingdom. However, it differs by teaching
a distinction between Israel and the Church and by interpreting many Old
Testament promises as awaiting future fulfillment specifically for national
Israel. The Church is essentially a “parenthesis” in God’s plan for Israel.
Within dispensationalism there are three primary views
concerning the timing of the dispensational rapture.
Pre-Tribulation
The Pre-Tribulation view teaches that Christ secretly
gathers His Church before the seven-year Tribulation begins. Believers are
taken to heaven while God's judgments fall upon the earth (called the dispensational
rapture). At the end of the Tribulation, Christ returns visibly with His
saints to establish His Millennial Kingdom and reigns out of Jerusalem.
This has become the most widely recognized form of
dispensationalism.
Mid-Tribulation
The Mid-Tribulation position teaches that Christians remain
on earth through the first half of the Tribulation but are caught up to Christ (dispensational
rapture occurs in the middle) before God's most severe judgments during the
final three and one-half years.
Although less common, its followers believe this better
harmonizes various prophetic passages.
Post-Tribulation
The Post-Tribulation position teaches that the Church
remains on earth throughout the entire Tribulation. Christ returns once at its
conclusion, believers are caught up to meet Him (dispensational rapture occurs
here at the end), and immediately accompany Him as He establishes His kingdom
on earth.
Unlike the Pre-Tribulation view, there is no lengthy
interval between the Rapture and Christ's public return.
Amillennialism
A-Mil is a form of post millennialism where Christ returns
after the millennium. With amillennialism, the nature of the millennium
is figurative and in a spiritual sense. Amillennialism teaches that the
"thousand years" of Revelation 20 is symbolic rather than a literal
earthly kingdom.
According to this view, Christ presently reigns from heaven.
Satan has been restrained in a limited sense so the Gospel can spread
throughout the nations. The Millennium represents the current Church Age
between Christ's first and second comings.
At Christ's return there will be one general resurrection,
one final judgment, and then the eternal state without an intervening earthly
thousand-year kingdom.
Many Reformers and numerous Reformed churches have
historically embraced this understanding or the its optimistic sister—Post-Mil.
A-Mil was typically the view held within Roman Catholicism as well.
Postmillennialism
Postmillennialism teaches Christ is currently King
(technically the King of Kings with all authority) and reigns over heaven and earth
right now. It also teaches that through the preaching of the Gospel and the
work of the Holy Spirit. As Christianity grows, it will increasingly influence
the world.
The milestones in post-Mil are nearly identical to that of
A-mil—they are both post-millennial variant positions so much is expected to be
similar. One primary difference is the nature of the millennium and its
blessing. In A-mil, the blessing in an intermediate state (e.g., Abraham’s
bosom) and not reflected on earth. In Post-Mil, the blessing is occurring on
earth as more become Christians, more of God’s blessing flow through the church
and believers to affect the world. As more and more become Christians think
God’s thoughts after Him, we see technical advances, more liberty, and freedom
in Christ—as people love one another as Christ taught.
Rather than expecting the world to become progressively
worse before Christ returns in final judgment, Postmillennialists anticipate
widespread Gospel success due to the work of the Holy Spirit whom post-mils
argue doesn’t fail in His task to convert nations.
And that results in an extended era of righteousness and
peace growing often identified with the Millennium. After this golden age,
Christ returns once, followed by the resurrection, judgment, and eternal state.
That doesn’t mean there won’t be periods of decline in certain areas and that
evil doesn’t lash out from time to time. But rather, it is that Christianity
will continue to grow and the natural outcome of more Christians is that it
causes a better life for all around them.
Historically, this view experienced significant popularity
during periods of optimism, particularly from the Reformation until the twentieth
century with revivals today.
How Do The Various Views See These Things Differently?
Although all four views affirm the authority of Scripture
and Christ's ultimate victory, they differ on several major prophetic subjects—though
they agree on some as well. One area that they have slight disagreements is the
General Resurrection.
· Historic Premillennialists generally teach two phases of resurrection: believers at Christ's return before the Millennium and unbelievers after the thousand years.
· Dispensational Premillennialists typically distinguish several resurrections occurring at different times, including Church saints, Tribulation saints, Old Testament believers, and finally unbelievers after the Millennium.
· Amillennialists teach one general resurrection of both believers and unbelievers at Christ's Second Coming.
· Postmillennialists likewise teach one general resurrection immediately preceding the final judgment at Christ's Second Coming.
The chart below gives a visual of generalized foundational
differences between the positions on various subjects. Of course, there are
always variations depending on certain individualistic.
Table 1: Millennial Views (in a general sense)
|
|
Dispensational Premillennialism |
Historic Premillennialism |
Amillennialism |
Postmillennialism |
|
Kingdom |
Now (heavenly) and future (earthly) |
Now (heavenly) and future (earthly) |
Now |
Now |
|
Millennium |
Future |
Future |
Now[1] |
Now |
|
Prosperity |
Future |
Future |
[Now] Only in a spiritual sense |
Now and growing |
|
Date of the book’s writing |
Mid AD 90’s[2] |
Mid AD 90’s[3] |
Prior to AD 70[4] |
Prior to AD 70[5] |
|
View in the End |
Pessimistic |
Pessimistic |
Pessimistic |
Optimistic |
|
Dispensational rapture event |
Yes |
Typically, No |
No |
No |
|
Matthew 24 |
Future Return of Christ |
Classically, the Temple’s destruction |
Temple’s destruction |
Temple’s destruction |
Kingdom of God
Without going into all of these, let’s evaluate the
differences between the Kingdom of Christ.
· Historic Premillennialists believe Christ's earthly kingdom begins at His Second Coming and lasts one thousand years before eternity but His heavenly kingdom began with Christ at the first advent.
· Dispensational Premillennialists also expect a future literal earthly kingdom centered in Jerusalem where many Old Testament promises to Israel are fulfilled.
· Amillennialists believe Christ's kingdom is already present spiritually through His reign in heaven and in His Church.
· Postmillennialists believe Christ's kingdom exists now because Christ is currently King over the earth (being the King of Kings and having all authority over heaven and earth) and His Kingdom gradually expands throughout history as the Gospel, through the power of the Holy Spirit) transforms individuals, families, churches, and nations.
According to the New Testament, the Kingdom of God (or
"Kingdom of Heaven" in Matthew's Gospel or Kingdom of Christ) began
with the earthly ministry of Jesus Christ. John the Baptist announced its
nearness, proclaiming, "Repent, for the kingdom of heaven is at hand"
(Matthew 3:2, NKJV). Jesus repeated this same message (Matthew 4:17) and showed
the arrival of the Kingdom through His preaching, miracles, and authority over
demons. He even declared, "If I cast out demons by the Spirit of God,
surely the kingdom of God has come upon you" (Matthew 12:28).
Jesus taught that the Kingdom was already present, though
not yet fully realized. He told the Pharisees, "The kingdom of God is in
your midst" (Luke 17:20-21), referring to His own presence as the King.
After His resurrection, Jesus ascended to the Father's right hand, where He now
reigns as King (Acts 2:32-36). Peter proclaimed at Pentecost that Christ had
been exalted to David's throne, fulfilling Old Testament promises concerning
the Messiah's reign.
The apostles likewise taught that believers are already
citizens of Christ's Kingdom. Paul wrote that God "has delivered us from
the power of darkness and conveyed us into the kingdom of the Son of His
love" (Colossians 1:13). Christians presently belong to Christ's Kingdom,
even while awaiting its future consummation.
The New Testament therefore presents the Kingdom as both a
present reality and a future hope. It was inaugurated during Christ's first
coming, continues throughout the Church Age as Christ reigns from heaven, and
will be fully manifested at His Second Coming when every enemy is defeated, the
dead are raised, and God creates the new heavens and the new earth. This is
often described as the "already, but not yet" nature of God's
Kingdom.
The primary disagreement over the Kingdom of God is not
whether Christ will reign forever, but when His Kingdom began (or will
begin) and how Old Testament kingdom promises are fulfilled.
This is one of the central debates between premillennialism
and amillennialism/postmillennialism. Premillennialists generally do not deny
that there is a present aspect of the Kingdom; rather, they argue that the
Davidic/Messianic Kingdom promised in the Old Testament has not yet begun in
its fullest sense. How they explain this depends on whether they are Historic
Premillennialists or Dispensational Premillennialists.
Amillennialists and Postmillennialists argue that the
Kingdom was inaugurated during Christ's first coming. John the Baptist and
Jesus proclaimed that the Kingdom was "at hand" (Matthew 3:2; 4:17),
Jesus declared that the Kingdom had come upon His hearers (Matthew 12:28),
Peter proclaimed that Christ now reigns from David's throne (Acts 2:30-36), and
Paul taught that believers have already been transferred into Christ's Kingdom
(Colossians 1:13). They understand the Kingdom as "already, but not
yet"—presently established but awaiting its final consummation at Christ's
return.
Historic Premillennialists generally agree that Christ
presently reigns spiritually but believe His earthly Millennial
Kingdom described in Revelation 20 is still future.
Dispensational Premillennialists make a stronger distinction
between Christ's present heavenly reign and His future Davidic reign
on earth. They often argue that the Messianic Kingdom was offered to Israel
during Christ's earthly ministry but was postponed following Israel's rejection
of her King (John 6:15). Thus, they distinguish between a present spiritual
kingdom and a future literal kingdom centered in Jerusalem after Christ's
Second Coming.
Ultimately, the debate centers on whether the New Testament presents the Kingdom as already inaugurated through Christ's first coming and whether He is king over the earth now or whether the promised Messianic Kingdom primarily awaits His future return.
Consummate Eternity
All four views ultimately agree that history concludes with
the defeat of Satan, the final judgment, and God's everlasting kingdom. Their
primary disagreement concerns what prophetic events occur before this final
consummation.
· Historic Premillennialists and Dispensational Premillennialists place a literal Millennium before eternity.
· Amillennialists and Postmillennialists move directly from Christ's return into the eternal state.
Conclusion
The Second Coming of Jesus Christ is a foundational
Christian doctrine. We all agree!
While faithful Protestants have differed over the order and
timing of prophetic events, they share agreement on the essential truths: Jesus
Christ will personally return, the dead will be raised, every person will stand
before God's judgment, evil will be defeated forever, and believers will enjoy
everlasting life in the new heavens and new earth.
The emphasis should always remain on the clear
teachings of Scripture rather than speculative prophecy models. Christians
should avoid dividing over secondary matters of prophetic timing while standing
firmly together on the certainty of Christ's return. The New Testament
repeatedly calls believers not merely to debate the details of eschatology but
to live holy, faithful, and watchful lives as they eagerly await the appearing
of "our great God and Savior Jesus Christ" (Titus 2:13).
Though secondary, the issues of eschatology are still very
important. I encourage you to see your local congregation and see what stand
they take and why biblically.
Bodie Hodge, Ken
Ham's son in law, has been an apologist defending 6-day creation and opposing
evolution since 1998. He spent 21 years working at Answers in Genesis as
a speaker, writer, and researcher as well as a founding news anchor for Answers
News. He was also head of the Oversight Council.
Bodie
launched Biblical Authority Ministries in 2015 as a personal
website and it was organized officially in 2025 as a 501(c)(3). He has spoken
on multiple continents and hosts of US states in churches, colleges, and
universities. He is married with four children.
Mr. Hodge earned a
Bachelor and Master of Science degrees from Southern Illinois University at
Carbondale (SIUC). Then he taught at SIUC for a couple of years as a
Visiting Instructor teaching all levels of undergraduate engineering and
running a materials lab and a CAD lab. He did research on advanced ceramic
materials to develop a new method of production of titanium diboride with a
grant from Lockheed Martin. He worked as a Test Engineer for Caterpillar,
Inc., prior to entering full-time ministry.
His love of science was coupled with a love of history, philosophy, and theology. For about one year of his life, Bodie was editing and updating a theological, historical, and scientific dictionary/encyclopedia for AI use and training. Mr. Hodge has over 25 years of experience in writing, speaking and researching in these fields.
*Image generated by ChatGPT
[1] The nature of the millennium is different between A-millennialism and Post-millennialism.
[2] Irenaeus, Against Heresies, 5:30:3 ~A.D. 175–180; Although, there has been some dispute as to the meaning of the Greek phrase as to whether it referred to the vision or to John being around in the reign of Domitian. Most take it as the vision since church historian Eusebius (4th century) took it that way.
[3] Ibid.
[4] It comes from Revelation 17:7-11 for the date prior to AD 70, having the sixth king of the beast (Rome) currently in power and that the Temple in Jerusalem was mentioned in Revelation and not destroyed yet (e.g., Revelation 11:1-2)—which occurred in AD 70.
[5] Ibid.
