Eschatology is a category of Systematic Theology that refers to the last things to happen at the end of this age.
The Second Coming
I believe that there will be a personal (Joh 14:3), physical (Act 1:11), visible (Mat 24:30), and future (Mar 13:32) return of the risen Jesus Christ (Mat 24:27). This will be a recognizable event that has not yet come to pass (Mat 25:31). I believe the biblical witness is crystal clear in its communication that Jesus Christ will return (Tit 2:13). As sure as Jesus was resurrected, he will return (1Ths 4:16). Preterists hold a view much different than this. They believe that Christ came at Pentecost; that the fulfillment was spiritual.[1] Jehovah’s Witnesses claim that Christ’s reign on October 1, 1914, which then becomes the inception of their denominational tradition.[2]
The Resurrection
I believe that there will be a resurrection of the people of God (Isa 26:19), which will be a rescuing from death and the grave (Eze 37:12-14). Jesus said that the Sadducees, who rejected the concept of the resurrection, were greatly misinterpreting Scripture (Mar 12:24). I believe that those who die in Christ are awaiting this redemption from death (Heb 11:19) bodily (Phi 3:21), and is confirmed in the persons of the Father (Mar 12:26), the Son (1Ths 4:14), and the Holy Spirit (Rom 8:11).
The Final Judgment
I believe that there will be a future final judgment (Rom 2:25) for those who die apart from Christ (Mat 11:24); and there will be a future final judgment for those in Christ who die in Christ (Joh 11:25-26). This final judgment occurs after death (Heb 9:27) and after the second coming of Christ (Mat 16:27). I believe that God has made Christ to be a perfect (Heb 4:15) judge over mankind through his earthly life and his divine origin (Joh 5:22). The lost, those apart from Christ, will receive the just reward for the things done while living (2Co 5:10) just as those who die in Christ (Rom 14:10). All will be revealed in one’s life whether works done for good or bad (2Pe 3:10).
I believe in the pre-millennial reign of Christ, which has not yet begun (Rev 20:4-6). Until that time, there will be a continual increase in tribulation and disharmony in the earth (Rom 8:19-23). This is unlike amillenialism or postmillennialism whose proponents hold similar views in that the millennial reign of Christ has either passed or is currently being lived out.[3] Jesus’ teachings about the escalation of earthly disharmony sharply contradicts such views (Mat 24:12).
I believe that Christ will return Posttribulation (Mat 24:29:30-31, Joh 16:33). I believe that the tribulation is an escalation of evil, as it was seen in Noah’s day, which will come upon the world (Luk 17:2). This is not an outpouring of God’s wrath, but a result of the love of man growing cold (Gen 6:5, 1Ths 1:10). Not surprising, Scripture speaks of the difficult trials the Saints will experience during the tribulation (Mat 24:16). I believe Jesus warned his followers regarding this and the ability to endure tribulation (Mat 13:21). However, the saints will find security in Christ come what may (Rom 5:9, Rev 3:10).
I believe that God’s elect who will be taken are made up of all believers in general as the Gentiles who come to the Lord and the remnant of national Israel who also receive the gospel (Mat 24:31). I believe that God has always identified those who will come to him through faith as his elect (Rom 1:17). Thus, believers will be kept by Christ in the midst of the tribulation[4] and not separated from it (Luk 21:36, Joh 17:15). I believe that when Christ returns to begin his millennial reign, the Saints who have died in Christ and those alive will meet him in the air (1Ths 4:17) to join his triumphant entry in power and glory as his triumphant entry into Jerusalem should have been (Joh 12:13).
My position is unlike Dispensationalists who are not typically post-tribulational. For example, Geisler takes the reference of Jesus concerning how evil will increase like in the days of Noah (Mat 24:37) as not referring to the tribulation period, but refers to Jesus’ coming before his millennial reign.[5] Dispensationalists refer to the tribulation period as part of an outpouring of God’s wrath. However Grudem agrees that the tribulation will be the result of wickedness being multiplied (Mat 24:12).[6] Grudem also takes a position similar to mind in that Jesus keeping the Saints from the hour of trial does not mean necessarily entail removing the Church (Rev 3:10).[7] Removing the Church in the Rapture and leaving Israel, who will make up those remaining at his Second Coming, does not seem to be consistent with God’s dealings with his people who are his people by faith. The reason that Israel would need to be left behind is not clear in a pretribulationist view. I believe that those who reject Christ and do not endure the tribulation will suffer eternal separation from God (Mat 25:41). Finally, death and hell and those within it will be thrown into the lake of fire as tares are separated from the wheat (Mat 8:12). I have a more literal view in that this fire is eternal torment (Rev 14:10-11), but acknowledge the difference with earthly fire. The wrath of God will be poured on these lost (Rom 2:5).
[1] Millard J. Erickson, Christian Theology (Grand Rapids: Baker Book House, 1998), 1196.
[2] Ibid.
[3] Ibid., 1213-1222.
[4] Ibid., 1228. Erickson demonstrates this through a discussion of the Greek word ἐκφυγεῖν, which denotes to “escape out of the midst of” and not “away from.” The preposition that would allow the “away” meaning, ἀπό, was not used, but was certainly available should that be what was intended. Erickson also makes a similar argument using the word αἴρω, which means “to lift, raise up, or remove, and was not used when Jesus spoke of keeping the enduring Saints from the hour of trial. The word used was τηρέω, which means to “keep.”
[5] Norman L. Geisler, Systematic Theology (4vols.; Minneapolis: Bethany House, 2002), 625-626.
[6] Wayne A. Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Grand Rapids: Zondervan Publishing House, 1994), 1132.
[7] Ibid., 1133.