It’s the End of the World as We Know It
Growing up in the evangelical Church in the 1990s I was surrounded by the endless fear of being left behind. I would even venture as far as to say that the Left Behind book series was just as authoritative and preached as often as the Bible. This stuff was everywhere I looked. There were conferences, commentaries, clothing, and even bumper stickers on cars that read “In case of rapture, this car is yours.” The ideas of the rapture, tribulation, and the end times permeated much of the places where I spent time.
Although these ideas were joked about, the rapture, the antichrist, and the ideas of dispensationalism were no joke at all. Dispensationalism is a framework of theology that interprets the Bible (specifically Daniel 9) to reveal our history divided into dispensations in which God acts with His people in certain ways. This is seen through a literal interpretation of the Scriptures that leads to beliefs such as premillennialism, Christian Zionism, and a rapture of the Church before the Second Coming of Christ (before a period of tribulation).
Growing up surrounded by these theological viewpoints meant that I was in constant fear of not being part of those who were raptured. It almost created a works-based salvation mindset and ultimately, it called me to put my trust in the rapture to save me rather than in the finished work of Jesus and His resurrection power.
And, I know I wasn’t the only one who lived in constant fear because of the message of these books, sermons, and theological perspectives. In fact, these messages of fear were preached as warnings from the inception of this theological movement in the middle of the 19th century (1850s). These have continued throughout U.S. history whether it be from groups that were founded on end-times predictions (Jehovah’s Witnesses with Charles Taze Russel) or Christian leaders such as Hal Lindsey (The Late Great Planet Earth), Chuck Smith, Pat Robertson, or my personal favorite Edgar Whisenant who wrote 88 Reasons Why the Rapture Will Be in 1988 only to write The Final Shout: Rapture Report 1989 in 1989 (because obviously his calculations were off…).
One of the pinnacle moments I remember in these predictions was as Y2K (2000) was approaching and Jerry Falwell, Tim LaHaye, Jerry Jenkins, and many other church leaders promoted world-ending, antichrist-rising, rapture-happening ideas. I look back on that New Year's Eve celebration and having an immense fear that I had missed the rapture and now I was doomed to face the tribulation under the antichrist and beast and other terrifying enemies.
Among others, Harold Camping made his big prediction in 2012, and you would think this all would have stopped after the billionth missed prediction of the end of the world, but just a few weeks ago (4/8/2024) during “The Great North American Eclipse” many churches, leaders, and voices were once again claiming that the rapture and end of the world were imminent as the total eclipse of the sun was taking place. Just like when I was a child growing up in the 90s, I’ve heard from many who felt the fear of these “prophecies” and didn’t know what to do.
But here we are again. No rapture. No antichrist. No end of the world. As I have grown and studied more Scripture and theology, I have discovered that the things I once was enveloped in, heard all the time, and had beliefs in are no longer the things I believe to be helpful, true, or Scriptural. As I simply read the Bible more than the predictions and other books, I have found that the mention of rapture in 1 Thessalonians 4 doesn’t really pan out like in Left Behind. As I have looked at Revelation, the word antichrist doesn’t even appear in the letter (look it up for yourself). As I have soaked in Jesus’ words from Matthew 24, Mark 13, and Luke 21 I have discovered that the context of what Jesus was talking about had nothing to do with the United States of America but rather the destruction of the temple in Jerusalem in 70 AD.
In short, as I have come to the Scriptures to be transformed by them rather than grasp them, to allow them happen to me rather than me wield them as a source of fear, and to look at how the center and fulfillment of all things is in Jesus and not in me or America or anybody else, I have discovered that the view of the end times that is offered through the Bible is one of hopeful waiting as the people of God worship the Lamb and faithfully witness to His saving blood and resurrection power with their lives.
My goal is to give a brief overview of the Scriptural narrative and highlight certain passages that have been used to promote particular views of the end times. In these snapshots, I hope that I can ultimately point to the hope we have in our Good God, the calling we have to be worshipers and witnesses no matter what “signs of the times” are happening, and the invitation to wait with the assurance that our King has always been faithful and true. And maybe I’ll give a prediction about the end of the world, but you’ll need to keep reading… ;)
What are we talking about?
As we dive into the views of the end times, this is what is referred to as “eschatology” or the study of the end times. The “eschaton” is the Greek word that refers to the last, end, or final. This field of study would include Scriptural and theological doctrine about death, the intermediate state, the afterlife, judgment, the millennium, heaven, and hell, and the time of Jesus’ second coming. The broad range of theological views about the eschaton is filled with some common views seen throughout the history of church theology.
Common Views of Eschatology
The most common views of eschatology are all connected to various interpretations of Scripture. These views consist of the following:
Premillennialism is the most common view of the end times held by evangelical Christians. It can be broken into two views:
Historic Premillennialism is the first of the two views of premillennialism. This is the belief that Jesus will return and usher in a millennial reign binding Satan for that duration of time.
Dispensationalism is the second viewpoint of premillennialism and believes very similarly to the historic interpretation. The difference is found in the timeline of Christ’s return and how many times He returns. At His first return, there is a 7-year time known as the tribulation. Then, at His next return the millennial reign begins. Dispensationalists hold that there is a rapture that takes place (before or during the tribulation) in which Jesus snatches away His Church from the earth. Satan is bound at Jesus’ millennial reign and released for a final battle between the devil and God.
Postmillennialism is the eschatological view that the advancement of the Gospel will move forward until the world has become more Christian, then Jesus will return. The millennial age is seen as one in which the Gospel progresses without hindrance. For postmillennialists, Satan has already been bound by Jesus.
Amillennialism is the end times outlook in which there is no literal 1,000-year reign of Christ, no antichrist, no tribulation, and no Left Behind-style rapture. Rather, this perspective holds that the Scriptural texts are not to be interpreted literally, but through contextual study, and figurative language. Amillennialists believe that Christ already reigns on the earth through and with His people, and that at His return He will usher in heaven on earth. This stance would also elicit that Satan has no power because he has been bound by Christ.
In short, you can view this image to see a brief summary of each viewpoint.
What Biblical Passages are About the End Times?
Now that we have an overview of the main views of eschatology, it would be helpful to cover the Scriptural passages that many use to support their perspectives.
Both Isaiah and Jeremiah are major prophets in the Old Testament who prophesied to God’s people during the times of exile. In both these books, promises about restoration for God’s people are interpreted by many to be things that will happen at the end times.
Ezekiel is a major prophet in the Old Testament who prophesied during the Babylonian exile. Many would see chapters 34-39 as a view of the end times restoration of Israel (including the view of this being fulfilled in 1948 when Israel was restored as a nation state; please note this is not a political statement but rather a statement about what some believe).
Daniel is one of the prophets in the Old Testament. Daniel was a prophetic voice during the exile of Judah at the hands of the Babylonians. In Daniel, multiple chapters are interpreted to have meaning not only for the time of the exile but for the end times. These texts would include Daniel 7-12 in which there are visions and prophecies about seven years, seventy sevens (and other numbers of days and years), the Anointed One, the Son of Man, and battles between kings and kingdoms.
Joel is another Old Testament prophet whose declarations are viewed as containing information about the last days or end times. Specifically, Joel 2 holds prophetic promises of how God’s restorative work will be experienced among God’s people in the last days.
Zechariah is the final Old Testament prophet to give words interpreted as pertaining to the end times. In chapters 12-14 there are promises about God’s people experiencing deliverance from their enemies, cleansing from their sin, and the return of the Lord and His reign on “the day.” For many, these declarations are about the Messiah and for many they would also hold these to be prophetic expectations for what is to come.
The Gospel accounts all hold pieces of Scripture that people interpret end times viewpoints from. In Matthew 24, Mark 13, and Luke 21, there are accounts in which Jesus speaks about the “end of the age” connected to the destruction of the temple in Jerusalem. Many would also hold these warnings and admonitions from Jesus to be prophetic signs of the end times. In John’s account, chapters 13-16 contain promises of Jesus “going away” to “prepare a place” as well as His promise to “come again” (14:1-3).
1 Corinthians is another New Testament book (letter) that contains eschatological language. Particularly, there are mentions of Christ’s return in chapter 11 as Paul discusses the topic of the Lord’s Supper (“you proclaim my death until my return,” 11:26) as well as a promise of the completeness that is to come in chapter 13 (13:9-13). Perhaps the most significant source of end times content in 1 Corinthians is in chapter 15 in which Paul argues about the validity of the resurrection of the dead and how the resurrection of Jesus strengthens our current moment and gives us a promise of a future resurrection of the dead with a spiritual body.
1 and 2 Thessalonians are letters that Paul wrote to the churches in Thessaloniki. These letters contain end times content that many utilize as the anchor passages of the rapture. 1 Thessalonians 4 and 5 are passages in which Paul comforts the early Church with the hope of the resurrection. These are also the specific texts in which people interpret the details about the rapture and the day of the Lord. This is in conjunction with the Gospel account passages of Jesus talking about the end of the age (Matt. 24, Mk. 13, Lk. 21). 2 Thessalonians holds content that describes the return of Jesus (ch. 1) and a man of lawlessness (ch.2), or what many would interpret as the “antichrist”.
1 and 2 Timothy are letters that Paul wrote to Timothy while he (Timothy) was ministering to the churches in Ephesus. In 1 Timothy 4, there is a mention of the “later times” or “end times” of certain occurrences that would take place including people leaving the faith because of deceptive teachings, spirits, and demons. 2 Timothy 3-4 also details circumstances during the “last days” in which people will follow their desires rather than the Word of God as well as a brief description about Christ’s return to “judge the living and the dead.” In both accounts, Paul’s instruction is for Timothy to remain faithful in proclaiming the truth of God’s Word in word, deed, and example.
2 Peter 3 is a letter that Peter wrote to persecuted Christians in the first century. This set of writings includes a brief description of the “day of the Lord” in which numbers (1,000 days to a year) are given and a call for God’s people to live “holy and godly lives as you look forward to the day of God (2 Pet. 3:11-12). Many hold this content to be what informs their viewpoint of God’s return connected to their end times interpretation style.
Lastly, the letter of Revelation may be the most influential of all of the New Testament letters concerning the end times. This apocalyptic and prophetic piece of literature is interpreted by many to depict the events that lead up to Christ’s return including signs through seals, trumpets, plagues, and judgments. There are depictions of God, Jesus, heavenly hosts, angelic beings, dragons, beasts, and many other creatures that many have interpreted to describe the final showdown between God and the devil. Many read Revelation as containing information about the antichrist, the millennium, the tribulation, the final battle (Armageddon), and the return of Jesus.
Problems with Various Readings of The Texts
Now that we know which passages are used to present end times viewpoints it must be noted there are a number of problems in which certain interpretations fuel. For example, the literal interpretation of the Scriptural is one that is not new and it’s also not without its messy understanding and application of God’s Word. A literal interpretation of the Bible is often what is used by many who only look at the text rather than behind the text (history, author, audience, cultural context, etc.), around the text (what part of the letter/writing the text is at, what do the surrounding passages say, how does it fit into the Scriptural narrative?, etc.), within the text (what is the genre? [letter, narrative, genealogy, prophetic, apocalyptic, etc.], what words are used in the original languages?, etc.), and most importantly, how the text points to and finds fulfillment in Christ Jesus.
Those who hold differing views of the end times do not only read through a literal interpretation of the Bible, but in this approach it’s easy to look at various words or passages in the Scriptures through our contemporary “lenses” and think we know the meaning of them, when in fact, they are discussing something completely different from what we might have read into the text. This “reading into the text” is a theological idea known as “eisegesis,” and it would be contrasted to the practice of Scriptural “exegesis,” which means “reading out from the text.” To make this clear: the goal is to read exegetical rather than to read our ideas into the text.
When our approach is exegesis, this doesn’t mean that we are diminishing the authority of Scripture by not reading it literally. In fact, it would actually be the practice of upholding the incredible importance of the Word of God and ensuring that we are not attempting to bring any of our biases, prejudices, or cultural influences into our reading. Although this is an incredibly difficult task, it is not impossible, and the exegetical approach to Scripture confronts our preconceived notions with the raw and powerful content of the Scriptures as well as the incredibly informative background information that we cannot see when we simply apply a literal interpretation of the Bible.
Therefore, as we approach the Word of God in reading it is easy to see how certain things can be misinterpreted without helpful context clues and historical meanings of certain words, phrases, and Scriptural ideas. With that said, this has led to a number of problematic interpretations of Scriptural passages that may not be about the “end times,” “day of the Lord,” or “antichrist” as we have once been taught or heard. This has led to viewpoints of Scripture that have led to more division and fear than a clear understanding of Christ’s call for His Church.
Revelation is a perfect example of this as there are various interpretative approaches that one uses to read (preterist, historicist, futurist, idealist). If the interpretative approach becomes the lens through which one reads, it is hard not to understand the whole letter without the influence of what one is suggested to read into the text. For example, according to one of these views, many would hold that the antichrist comes in Revelation, but the word antichrist never appears in the book of Revelation (look it up, Rev. 13). Many believe that there will be an end times battle at Armageddon, but there’s actually no battle (look it up, Rev. 19). Many believe that that mark of the beast is a vaccine, microchip, or some other conspiracy theory, but the mark has no tie to contemporary medicine (look it up, Rev. 13).
I could go on and on, but what I hope to do below is provide a deeper dive into some of these topics, phrases, words, themes, and interpretations that have led into problematic viewpoints concerning the end times. My goal is to give a thorough explanation of these themes and then point to where our eyes should be in light of the discussion of the end times.
Prophetic literature in the Scriptures deals with individual and systemic sin, and gives an opportunity for the listeners to repent and turn to the Lord. Apocalyptic literature is similar in the manner of the message, but it’s different in the fact that the prophetic revelations are coming from heavenly and angelic beings who are giving understanding about the end of the age (described as the day of the Lord, last days, end times, etc.).
The prophets of the Old Testament utilize these types of writing styles in order to beckon the people of God to become aware of their grave mistakes, to repent, to return to the Lord, and to cling to the promise of God’s restorative action that would come through “the day.”
The idea of “the day of the Lord” is one in which many have interpreted to mean the final judgment of the end times, but interestingly this term is found much earlier in the Scriptures. In Exodus, God delivers the people of Israel out of the hands of the Egyptians and they sing about “the day.” This day is celebrated as the moment in which God liberates them from evil and injustice. This theme of “the day” is carried into “the day of the Lord” throughout the Old Testament but interestingly enough this concept of God’s just movement against evil is exacted upon Israel in their sin which leads to their exile at the hands of empires of evil.
The Good News is that when the promised Messiah comes as Jesus of Nazareth, He fulfills “the day of the Lord.” But, rather than conquering the forces of evil through an overpowering force, He overcomes them by taking all evil upon Himself, dying in our place, and being raised from the grave. Hallelujah, Jesus fulfills “the day of the Lord!” And even when many would look to the book of Revelation for this “day” we see a central call to worship the Lamb who was slain and resist the enemy, the empire, and the forces of evil through the blood of the Lamb and laying down our lives as faithful witnesses (Rev. 12:11).
What Does This Mean for the End Times/Last Days?
For many, the viewpoint of the last days or end times is purely understood through the signs interpreted from particular passages mentioned above. However, the concept of the last days is inextricably connected to the day of the Lord. This means that at the fulfillment of the day in Christ Jesus, there was a beginning of a new age which includes the last days or end times.
The Hebraic concept of the present age and the age to come was differentiated by the coming of the Messiah. The understanding of this reality is that at Jesus’ birth, life, death, and resurrection there was an inauguration of the reign of God and the age to come. Yet, there is also the present reality that we continue to live in the present age as well with hopeful anticipation of what is to come. In other words, we live in the now and not yet. This is not only in light of the concept of the ages, but also the last days/end times.
What does all this mean? We are living in the last days and awaiting the promise of the last days as well. We are in the present age and the age to come simultaneously.
What should we do?
Yes, for thousands of years we have been in the end times. This is not simply based on an interpretation of an Old Testament prophetic text or a literal reading of a New Testament letter that was written to a certain group of people at a certain point in time. This is not because of an antichrist or rapture theology. This is based on the life, death, and resurrection of King Jesus, and His call for us to live not according to what many would call “the signs of the times” but rather to live according to the resurrection and reign of our King, and the promise of His return.
So, what should we do? Interestingly, the passages that are most associated with varying views of the end times all have common themes connected to them. They are the following: wait, worship, and witness.
Wait
Whether it is in the Old Testament or New Testament, the theme of waiting is of the utmost importance. Especially with regard to the passages that people have used to elicit their end times views, there is a call to watch, pray, and be obedient until the events take place (Mt. 24, 2 Thess. 2, Rev. 11-12; etc.). Regardless of one’s end times views, our goal is to be hopeful and expectant of Christ’s return. After all, nobody knows the day or hour.
But here’s the thing: waiting is not stagnant, waiting is active. Waiting is filled with the actions of watchful, prayerful, and obedient lifestyles. Waiting is the active trust that Jesus will return. It is not based on the doomsday predictions or the mailers that people get that talk about this year’s antichrist. It is based on the fact that the One who promised is faithful, so we can hold unswervingly to the hope we profess (Heb. 10:23).
Waiting in watchful and prayerful anticipation is not a life that constantly looks for the “signs of the times” but one that is faithful regardless of the times. Waiting is also not a life that diminishes this present age, the physical body, or the world around us, but rather waiting is the embodiment of actions that look like heaven on earth. Christ’s call is not for us to continuously talk about numbers or dates or people we think look like the dragon and beast, but rather to fix our eyes on the King and the Kingdom, and live lives worthy of the Lamb.
Our waiting joins a great multitude of those who waited before us and have found themselves joined into the heavenly gathering of God’s family. Our waiting is not about a book series that promotes fear, but a divinely-inspired collection of writings that promotes hope. We wait because God has revealed that when He promises, He fulfills. We may not know the hour or day, but we know that as we wait, we wait on the One who is faithful and will come again. And as we wait, we worship.
Worship
The second theme present in the varying views of the end times is the call for God’s people to worship. The prophetic voices of the Old Testament called for God’s people to repent and return to worshiping Yahweh alone. The New Testament does the same and only differs in referring to the name of the Lord as Christ Jesus.
The end times that we presently live in are not about looking for signs, numbers, or predictions, and then raising our level of worship because of those things. Instead, our present and forever reality is that the Lord is always worthy of praise. In this sense, the call to worship is one that is anchored and deeply connected to the invitations in these passages. Many of these passages are prophetic exhortations for God’s people to leave behind the patterns of this world and the empires of evil around them for the lifestyle of being a worshiper in God’s Kingdom.
It is interesting to note that many end times views are connected to becoming more like the empires that are critiqued in the Scriptural accounts. These views ascertain the accumulation of power, privilege, and possessions, and protection of these things no matter what. However, the Kingdom call is one of emptying one’s self, serving others humbly in love, laying down our lives, and remaining faithful to worship God alone in the midst of the many temptations, forces of evil, and enemies we face.
In short, the Lamb is always worthy and our call is to live lives of worship no matter what signs surround us. The life, death, and resurrection of Jesus initiated a now and not yet reality in which we patiently wait and actively worship God with our lives. In this, we witness to the central piece of all of time, including the end times. His name is Jesus.
Witness
When Jesus is raised from the dead and interacts with two disciples on the road to Emmaus, one encounter with Him transforms them into worshippers of God and witnesses of Christ’s Gospel. Interestingly, many end times views elicit more political affiliation than they speak of the resurrection of Jesus and what it means for our present and future. Many end times perspectives critique and judge leaders and nations in the world rather than embracing the Gospel call to pray for those in leadership positions (1 Tim. 2) and not only look forward to the unity of all nations but actively pursue this with our lives now (Rev. 7:9). Many end times viewpoints leave a greater witness to fear than of hope and the goodness of our God to impact earth with the glory of heaven as He brings forth a new creation in Himself.
I know far too many people who hear interpretations about the end times and they walk away confused, hurt, and disgusted by the amount of American-centric, fear-based, and hopeless predictions of what is to come. When we look to the Scriptures we find a future that is filled with God’s reign and a present moment that’s instilled with eternal hope.
As we wait for Christ’s return, we do not need to point to bumper stickers about the rapture, but rather we ought to point to the glorious Promise Keeper who desires all to know Him (2 Pet. 3:9; 1 Tim. 2:4). As we worship, we do not join the empires of this world but rather we embrace the Kingdom lifestyle that glorifies the Lamb in word and deed. And as we witness, we do not point to a constant fear, but an eternal hope that is found in the now and not yet. As we witness, we proclaim the death and resurrection of our King and the offer for all to be welcomed at His return. This may look strange, but here’s the promise as we wait, worship, and witness: we will overcome evil and Christ will return.
What Next?
If you’ve made it this far, you might feel like Jesus is coming back really soon, because this took forever to read. And you’re not wrong. Jesus is closer to coming back now than ever before. But here’s the thing: we simply do not know when. All we know is that He will return. So, what’s next?
I would suggest that we continue to fix our eyes on the Lamb, imitate His lifestyle, obey His teachings, and welcome as many as possible into the collective of those who are called His children. I would propose that we do away with end times predictions about signs, raptures, antichrists, and the end of the world, and we simply commit to waiting, worshiping, and witnessing no matter what. I would encourage us all to be reminded that our present tense reality has been eternally altered by the now and not yet, and that our call is to live now as we will forever.
And I would leave you with this last thought: even though we live in the end times now (according to Christ’s fulfillment of the day of the Lord) we have an eternal hope. For some, it’s the end of the world, but I feel fine. Why? God is good and faithful. Christ has died, Christ has risen, and Christ will come again.
