Sometimes talk of the Second Coming and End-Times theology is avoided by many Christians. This is understandably so. First, there are a number of different interpretations about the different biblical prophetic passages and how they link together, and in what order they may appear. Added to that, some have caused or created hype about the time to expect Jesus’ return. This has been going on ever since Christ spoke of his return.

End-of-the-world predictions and date-setting

A Google search will highlight just how many end-of-the world predictions there have been. Wikipedia has a list of hundreds of these sorts of forecasts, some from Christians, others from various backgrounds. It, interestingly enough, includes heroes of the faith such as John Wesley, who thought that Christ’s return would be in or by 1836.

I’ve got a copy of a fascinating book called ‘Christ returns by 1988’ which I really enjoyed reading 15 years after that date! I have heard numerous predictions for this time we are living in, including Mark Blitz and John Hagee wondering if the 4 ‘blood moons’ (eclipses of the moon) of 2014-5 were significant (they may have been, but they didn’t herald Christ’s immediate return). To be honest, it was fun Googling all this, finding out, for example, that fans of Nostradamus reckon that he predicted the rise of Donald Trump, and that this would signal the end of the world. I’ve heard one person, locally, making a prophecy that Christ would return in 2018.

Jesus did speak about the end times, and he expected his people to watch the signs. But some of the false prophecies, and in particular the hype that surrounds them, have been enough to put some people off reading and trying to understand at all.

Jesus said quite clearly that when he does come it would be a surprise for many, people would just be getting on with their everyday lives (Matt 24:40-41), that “no-one knows about that day or hour, not even the angels in heaven” (Matt 24:36). Personally, I don’t think this automatically means that attempts at guessing should not be done – so long as we hold very lightly to those guesses. Jesus did speak about the end times, and he expected his people to watch the signs. But some of the false prophecies, and in particular the hype that surrounds them, have been enough to put some people off reading and trying to understand at all.

Literal or symbolic?

As well as ‘date-setting’, there are so many areas where different interpretations abound. In particular, it can be difficult to know which passages are symbolic, and which are to be taken literally. For example, in Isaiah 2:1-5 we read –

“This is what Isaiah son of Amoz saw concerning Judah and Jerusalem: In the last days the mountain of the Lord’s temple will be established as the highest of the mountains; it will be exalted above the hills, and all nations will stream to it. Many peoples will come and say, ‘Come, let us go up to the mountain of the Lord, to the temple of the God of Jacob. He will teach us his ways, so that we may walk in his paths.’ The law will go out from Zion, the word of the Lord from Jerusalem. He will judge between the nations and will settle disputes for many peoples. They will beat their swords into ploughshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore. Come, descendants of Jacob, let us walk in the light of the Lord.”

This can be read in different ways, depending on how you see the passage. It is taken by some as being literal – the Lord will literally rule the earth from a raised mountain in Jerusalem, and people will literally travel to it, from all nations, to learn. God will also speak from there, his word going out to all. This interpretation is particularly favoured by those who hold that God still has a particular plan and purpose for the Jews and Israel in these days, as do most writers for Prophecy Today. And, understandably so, for the passage does begin with ‘This is what Isaiah saw concerning Judah and Jerusalem.’ It is taken by others, however, as being purely symbolic. Jesus did of course die for our sins in Jerusalem, signifying the place from where flows the fulfilment of the law – God’s love and mercy. Also, in some other places, a mountain is seen to symbolise a government. So it could be that it symbolises God’s government having pre-eminence over all the governments of the world. This could be through the Church. It actually also works for both to be true together.

Multiple interpretations

The same passage brings up different issues. For some, the time it describes is the ‘millennium’ (Rev 20:1-10), a 1,000 (more or less) year period of peace and prosperity, during which Jesus, having returned, reigns from Jerusalem. A final rebellion then takes place, after which there will be a new heaven and a new earth. That is a ‘pre-millennial’ position.

However, others view this idea of a millennium very differently. One thousand years could simply signify a very long period of time. Or, as it’s only mentioned in one short passage in Revelation, a complex book full of imagery, it’s mostly irrelevant. Another interpretation is that we are already living in that time – the era between Christ’s incarnation and his return (an amillenial position).

How we get to Christ’s return is yet another can of worms. Before Jesus returns, will we be raptured? If so, will that be before, after, or during a period of tribulation, which may or may not be seven years?

Jesus’ incarnation – who foresaw how it would be?

As part of our study section here in Prophecy Today, we are going to be looking at some of the different viewpoints on ‘end-times’ matters. For many, there is a sense that this is getting very close, and we need to be prepared. However, we do not want to come firmly down on one particular interpretation. There’s a reason for this.

Instead of looking forward, for a moment, let’s go back a little, right back to Jesus’ first coming: what happened there? Who recognised Jesus? The Jewish people had their own idea of what the Messiah should be. They saw him as a conquering hero, one who would rise up and liberate them from the occupying forces – the Romans – just as the Maccabees had done in the time of Antiochus IV Epiphanes. They had their own idea of the coming of the Messiah.

This wasn’t entirely unreasonable. Taking certain prophetic passages, such as the ones below and ignoring others, could easily lead them to this conclusion. Numbers 24:17,19, for example: “I see him, but not now; I behold him, but not near. A star will come out of Jacob; a sceptre will rise out of Israel . . . a ruler will come out of Jacob . . .”; or Isaiah 9:4-7: “For as in the day of Midian’s defeat, you have shattered the yoke that burdens them, the bar across their shoulders, the rod of their oppressor. Every warrior’s boot used in battle and every garment rolled in blood will be destined for burning, will be fuel for the fire. For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counsellor, Mighty God, Everlasting Father, Prince of Peace. Of the greatness of his government and peace there will be no end. He will reign on David’s throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and for ever. The zeal of the Lord Almighty will accomplish this.”

But this leaves no room for the other messianic prophecies, such as the suffering servant passage of Isaiah 53:1-12.

So, it ended up that when Jesus came, many didn’t recognise him. The Jews were eagerly anticipating a Messiah, but they had their own ideas of what he would look like, and how he would act. Of course, they came to Jesus, but many rejected him because he did not match their own fixed ideas of what Messiah should be.

So, it ended up that when Jesus came, many didn’t recognise him. The Jews were eagerly anticipating a Messiah, but they had their own ideas of what he would look like, and how he would act.

Of course, we shouldn’t judge them for getting the wrong end of the stick beforehand. The prophecies were there, and can be seen afterwards, to have pointed to Jesus, yet few would have grasped what he was to be like until he came.

Dangers of closed viewpoints

I think that many of the end-times prophecies can be seen in the same light. They are there to be considered, to be read carefully, to be studied. But we don’t want to make the same mistakes as many of the Pharisees and others. It’s important not to get so fixed on one view, that we miss what is really happening. When Jesus returns in glory, of course, none of us will be able to miss him. But we can find ourselves unprepared in other ways.

It’s important not to get so fixed on one view, that we miss what is really happening. When Jesus returns in glory, of course, none of us will be able to miss him. But we can find ourselves unprepared in other ways.

If we believe exclusively for example, that a rapture will precede any tribulation, we will not be prepared when tribulation comes, and we could stumble in our faith. If we believe we’ll have plenty of warning, as we will live through the tribulation, we may not be as active in warning unbelievers that Jesus will return, and that they need to be ready.

For that reason, here at Prophecy Today, starting next week, we are going to look at different viewpoints about end times, beginning with three articles covering various interpretations of the rapture, two of them written by Prophecy Today readers. We will cover quite a variety of aspects – and readers are also invited to submit articles on the various topics. All articles will be grounded in scripture, as a baseline, but beyond that, we are keen to welcome different interpretations.

This should not become all-consuming, however. To return to the first prophecy in Isaiah that we looked at, we can see that it says, “Come… let us walk in the light of the Lord.” Even as we wait in eager anticipation for our Lord and Saviour, let us live how he wants us to live, in love, in faith, and reaching out with the good news to all we meet.