Sermon Transcript
Reader's Version
"Are Christians Getting the End Times All Wrong?"Sermon by Gene SimcoReader’s Version
In our last chapter, we discussed the importance of correct teachings about money. We tackled a topic that is difficult in general and often mishandled within Christian circles. We explored the balance of managing money wisely while being prepared for the future—both immediate and eternal. Now, in this chapter, we turn to the ultimate future: the end times, and we ask, Are we doing it wrong?
Unfortunately, much of what we understand about the end times has been distorted by media, movies, and even scholarship—scholarship in quotes, because so much of it lacks proper grounding in the Scriptures. These misinterpretations often prey on people who have not fully read the Bible or studied it in context. This pattern of bad teaching isn't limited to the end times; it echoes what we discussed about money—manipulative doctrines that blend worldly opinions with a veneer of biblical authority.
Let’s address one of the most popular but misguided ideas in end-times theology: the rapture. First and foremost, the term rapture is not a biblical term. It does not appear in the Scriptures, nor is it rooted in biblical fact. The rapture theology, as commonly understood, suggests that believers will be suddenly "raptured up" or taken away before a period of tribulation. This idea underpins what is known as the pre-tribulation rapture, one of the most popular but deeply flawed end-times teachings.
The origins of this theology are telling. It was virtually unknown to the early church and only emerged in the mid-to-late 1800s, deeply intertwined with the rise of prosperity theology. This doctrine conveniently provides an escape hatch for those clinging to worldly comforts—a way to remove the “prosperous” from any notion of suffering during the Tribulation. It’s a theology that sounds attractive but is entirely nonbiblical.
The theology of the rapture, particularly the concept of a pre-tribulation rapture, is a relatively modern development. Its origins can be traced back to the early 19th century, with a figure named John Nelson Darby, often called the "father of dispensationalism." Darby was an influential preacher and theologian in the Plymouth Brethren movement in England. He introduced the idea of a pre-tribulation rapture as part of his broader dispensational framework, which sought to divide human history into distinct periods or "dispensations" of God's dealings with humanity.
Darby’s rapture theology gained traction in the United States largely through the publication of the Scofield Reference Bible in 1909, edited by Cyrus I. Scofield. This annotated Bible included notes promoting Darby's dispensationalist views, including the idea that the church would be "raptured" away before a seven-year Tribulation. The Scofield Bible became immensely popular in American evangelical circles, cementing pre-tribulation rapture theology as a dominant end-times perspective in the 20th century.
Critically, this doctrine has little to no foundation in early church teaching. The early church fathers, such as Irenaeus, Justin Martyr, and Tertullian, made no mention of a rapture separate from the second coming of Christ. Instead, their writings reflect an expectation that Christians would endure trials and tribulations, consistent with Jesus’ teachings in Matthew 24 and Paul’s letters, such as 2 Thessalonians 2:1-3, which explicitly warns against being deceived into thinking Christ’s coming could happen imminently without preceding events.
The rapture theology as we know it is, therefore, a distinctly modern invention. It was shaped by the cultural and theological concerns of its time, including a desire for escapism amid fears of global instability, industrialization, and later, the Cold War. Today, it persists largely because of its appeal in providing comfort to those who fear tribulation and suffering, despite its lack of biblical and historical grounding.
Earlier in this series, we examined what the church has had to guard against from the very beginning. Paul’s warning in Colossians 2:8 is particularly relevant: “Don’t let anyone capture you with empty philosophies and high-sounding nonsense that come from human thinking and from the spiritual powers of this world, rather than from Christ.” The pre-tribulation rapture teaching is precisely that: high-sounding nonsense. It’s theology that might sound compelling but, when held up to the full counsel of Scripture, is found wanting. It is a product of human imagination rather than the truth revealed through Christ.
In the last chapter, we examined some of Jesus’ parables about money, which are often misunderstood. Remember, those parables weren’t about money itself but about being ready—prepared for Jesus’ return. This theme of readiness, as we saw in the parable of the talents and the parable of the bridesmaids, underscores the importance of spiritual vigilance and stewardship. Now, let’s revisit Matthew and examine another section that is frequently misinterpreted, particularly in the context of rapture theology.
In Matthew 24:40-41, we encounter a popular verse often used to support the idea of the rapture: “Two men will be working together in the field; one will be taken, the other left. Two women will be grinding flour at the mill; one will be taken, the other left.” This passage has been heavily quoted in support of pre-tribulation rapture theology. However, as with the parables in Matthew 25, we must consider the full context of this passage to understand its true meaning. The answer, once again, is found in Matthew 24.
The key to interpreting these verses lies in the broader dialog Jesus gives in Matthew 24 and 25, which is part of one continuous discourse often called the Olivet Discourse. In the last chapter, we focused on the parables of the talents and the bridesmaids, as well as the teaching on the sheep and the goats—all of which emphasize being ready for Jesus’ return. But to fully grasp these teachings, we must go back to the beginning of this dialog, which starts in Matthew 23 and flows directly into Matthew 24.
In Matthew 23, Jesus leaves the temple area after delivering a scathing rebuke of the religious leadership, famously known as the “woes.” As He departs, His disciples point out the impressive temple buildings, likely admiring their grandeur. But Jesus responds with a startling prophecy: “Do you see all these buildings? I tell you the truth, they will be completely demolished. Not one stone will be left on top of another” (Matthew 24:2).
Matthew 24:1 As Jesus was leaving the Temple grounds, his disciples pointed out to him the various Temple buildings. 2 But he responded, “Do you see all these buildings? I tell you the truth, they will be completely demolished. Not one stone will be left on top of another!”
This prophecy sets the tone for the entire discourse. Jesus predicts the destruction of the temple, a cataclysmic event that would occur in 70 AD when the Romans sacked Jerusalem. This is critical context for what follows, as Jesus is addressing both immediate and long-term eschatological events. The dialog about readiness, including the verses about one being taken and one being left, must be understood within this framework.
Thus, when Jesus speaks of one being taken and another left, He is not introducing a new rapture theology but emphasizing the suddenness and divisiveness of judgment. The imagery serves to warn His followers about the necessity of constant readiness, as they cannot predict when the "day of the Lord" will come. Far from teaching an escape from tribulation, Jesus’ words align with the broader biblical message of endurance and vigilance in the face of trials.
In the Gospel of John, we gain additional clarity on this topic. In John 2:18-22, we find a significant exchange between Jesus and the Jewish leaders:
John 2:18 But the Jewish leaders demanded, “What are you doing? If God gave you authority to do this, show us a miraculous sign to prove it.” 19 “All right,” Jesus replied. “Destroy this temple, and in three days I will raise it up.” 20 “What!” they exclaimed. “It has taken forty-six years to build this Temple, and you can rebuild it in three days?” 21 But when Jesus said “this temple,” he meant his own body. 22 After he was raised from the dead, his disciples remembered he had said this, and they believed both the Scriptures and what Jesus had said.
This passage is essential in understanding the broader theological context of the temple and its destruction. Jesus uses the physical temple, a structure revered by the Jewish leaders, as a metaphor for His own body. His prophecy about raising the temple in three days was misunderstood at the time, but it pointed to His resurrection. After His resurrection, the disciples understood the connection and believed.
This is crucial as we continue exploring Matthew 24 and Revelation. When Jesus predicts the destruction of the temple in Matthew 24, He is not only foretelling the physical destruction that would occur in 70 AD but also signaling a shift in the theological framework. In our chapter on worship, we saw that both Stephen and Paul in Acts 7 & 17 clearly stated that we no longer worship in a temple made by human hands. The temple, as a physical structure, was no longer necessary. With His resurrection, Jesus Himself becomes the true temple, the dwelling place of God among humanity (John 1:14).
Acts 7:48 "But the Most High does not dwell in temples made by human hands, as the prophet says, 'Heaven is my throne, and the earth is my footstool. What house will you build for me?'"
Acts 17:24"The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by human hands.
Theologically, this has significant implications. Many modern interpretations of end-times theology involve the idea of a new temple being built in Jerusalem. However, John’s Gospel makes it clear that Jesus’ body fulfills the role of the temple. There is no need for a physical new temple because Jesus is the ultimate and eternal temple. This understanding also aligns with the closing chapters of Revelation, where in the New Jerusalem, there is no temple because “the Lord God Almighty and the Lamb are its temple” (Revelation 21:22).
This is a vital lesson as we read across the Gospels and Revelation. The four Gospels give us complementary perspectives, providing clarity and depth when read together. John’s account sheds light on Jesus’ prediction in Matthew, affirming the idea that God’s dwelling is no longer confined to a building but found in Christ. This reality is central to understanding the theological shift Jesus introduces and why the focus of end-times prophecy is not on rebuilding a physical temple but on His ultimate reign and presence with His people.
Returning to Matthew 24, we find Jesus sitting on the Mount of Olives. In verse 3, His disciples approach Him privately and ask, “Tell us, when will all this happen? What sign will signal your return and the end of the world?” This pivotal question sets the stage for everything that follows in this dialog. It’s the framework for understanding the entire discourse—Jesus’ answer to when these events will unfold and how His return will be signaled.
In response, Jesus begins with a caution in verse 4: “Don’t let anyone mislead you.” This warning immediately establishes that deception will play a central role in the unfolding events. Jesus proceeds to outline a series of events: wars, famines, earthquakes, and persecutions. These are not yet the end but are described as “the beginning of birth pains” (Matthew 24:8).
Continuing through the discourse, we encounter a section that often leads to confusion, particularly surrounding the so-called rapture. Many misinterpret portions of Matthew 24, reading modern rapture theology into the text. However, the context of Jesus’ words and His response to the disciples' question about His return and the end of the age make it clear that His focus is not on a sudden escape from tribulation but on enduring faithfulness and readiness.
Jesus predicts arrest, persecution, and even death for His followers, stating in verse 9: “Then you will be arrested, persecuted, and killed. You will be hated all over the world because you are my followers.” This prediction directly contradicts the idea of believers being taken away before tribulation. Instead, it suggests that the faithful will endure through these trials.
As we delve deeper into this discourse, the rapture often gets misapplied to texts like verses 40-41: “Two men will be working together in the field; one will be taken, the other left. Two women will be grinding flour at the mill; one will be taken, the other left.” However, when understood in context, these verses are not describing a pre-tribulation rapture. Instead, they reflect the suddenness and unexpected nature of Jesus’ return, similar to the judgment in the days of Noah (Matthew 24:37-39).
Matthew 24:37 “When the Son of Man returns, it will be like it was in Noah’s day. 38 In those days before the flood, the people were enjoying banquets and parties and weddings right up to the time Noah entered his boat. 39 People didn’t realize what was going to happen until the flood came and swept them all away. That is the way it will be when the Son of Man comes. 40 “Two men will be working together in the field; one will be taken, the other left. 41 Two women will be grinding flour at the mill; one will be taken, the other left.
This passage in Matthew 24:40-41, often cited to support the idea of a pre-tribulation rapture, is deeply misunderstood when separated from its immediate context and the broader teaching of Scripture. The scene described—“Two men will be working together in the field; one will be taken, the other left. Two women will be grinding flour at the mill; one will be taken, the other left”—is often interpreted as believers being raptured while others are left behind. However, a closer examination reveals a completely different meaning.
To understand this correctly, we must first consider the preceding verses. Jesus explicitly compares His coming to the days of Noah (Matthew 24:37-39), saying: “In those days before the flood, the people were enjoying banquets and parties and weddings right up to the time Noah entered his boat. People didn’t realize what was going to happen until the flood came and swept them all away. That is the way it will be when the Son of Man comes.” This is crucial because Jesus establishes a parallel between the flood sweeping away the wicked and His return.
In Noah's story, who was "taken"? It was the wicked people, swept away by the floodwaters of judgment. Noah and his family, however, were "left" to continue life on earth under God's protection. In this context, being "taken" is not a positive outcome; it signifies judgment and removal. Conversely, being "left" is a sign of preservation and grace.
Now, let’s look at the Greek word ἀφίημι (afíēmi), which is key to interpreting this passage. This word, found in the text, can mean "to let go" or "to forgive." It is the same word used in the Lord’s Prayer (Matthew 6:12), where Jesus says, “And forgive us our sins, as we have forgiven those who sin against us.” Here, the word conveys the idea of being released or spared from judgment. When applied to Matthew 24, it strongly suggests that those "left" are forgiven, spared, or let go, whereas those "taken" face judgment.
This Greek nuance aligns perfectly with the contextual comparison to Noah’s time, reinforcing that being "taken" is a negative outcome. Jesus is warning His disciples to be ready, not because they will be whisked away before hardship, but because His return will bring sudden judgment for the unprepared. Those who remain faithful and "left" behind are in a good position.
The broader message of Matthew 24 further supports this interpretation. As Jesus continues, He describes the necessity of watchfulness and readiness (Matthew 24:42-44), emphasizing endurance and faithfulness rather than escape from trials. Additionally, His reference to "the elect" going through tribulation (Matthew 24:22, 24, 31) makes it clear that believers will endure these hardships, not be removed from them.
In summary, this passage does not support the idea of a pre-tribulation rapture. Instead, it reflects a consistent biblical theme: judgment comes upon the unfaithful, while God preserves the faithful. Those "taken" are swept away in judgment, while those "left" are forgiven and remain under God’s care, just as Noah and his family were spared in the flood. This perspective shifts the focus from escapism to faithful readiness and endurance, the true heart of Jesus’ teaching in Matthew 24.
In 1 Thessalonians 4:13-18, Paul provides one of the most detailed descriptions of Christ's return, and it is frequently misinterpreted as evidence for a pre-tribulation rapture. However, when we examine the passage in its full context, the focus becomes clear: Paul is comforting believers who are grieving the deaths of fellow Christians, offering hope in the resurrection and assurance that the faithful will be reunited with Christ.
The believers in Thessalonica were experiencing severe persecution and were troubled by the loss of loved ones who had died. Paul writes, “We want you to know what will happen to the believers who have died, so you will not grieve like people who have no hope” (1 Thessalonians 4:13). This is a message of encouragement, not a timeline of future events. Paul assures them that just as Christ was raised, so too will those who have died in Him be raised at His return.
1 Thessalonians 4:13 And now, dear brothers and sisters, we want you to know what will happen to the believers who have died so you will not grieve like people who have no hope. 14 For since we believe that Jesus died and was raised to life again, we also believe that when Jesus returns, God will bring back with him the believers who have died. 15 We tell you this directly from the Lord: We who are still living when the Lord returns will not meet him ahead of those who have died. 16 For the Lord himself will come down from heaven with a commanding shout, with the voice of the archangel, and with the trumpet call of God. First, the believers who have died will rise from their graves. 17 Then, together with them, we who are still alive and remain on the earth will be caught up in the clouds to meet the Lord in the air. Then we will be with the Lord forever. 18 So encourage each other with these words.
Paul describes this event: “The Lord himself will come down from heaven with a commanding shout, with the voice of the archangel, and with the trumpet call of God. First, the believers who have died will rise from their graves. Then, together with them, we who are still alive and remain on the earth will be caught up in the clouds to meet the Lord in the air” (1 Thessalonians 4:16-17). The phrase “caught up” (from the Greek word ἁρπαγησόμεθα ‘harpagēsometha’, meaning "to seize" or "to snatch" - like the word found in Philippians 2) simply indicates being brought into Christ’s presence. However, this passage says nothing about being removed from tribulation or escaping suffering.
The key lies in understanding this imagery. The phrase “meet the Lord in the air” mirrors an ancient idiom used for greeting a king or ruler as they approached a city. Citizens would go out to meet their king and then accompany him back into the city. It is not about permanently leaving but about welcoming the returning Lord. Similarly, this passage conveys the joy and honor of meeting Christ at His return, not a secret removal from the world.
Furthermore, the passage does not establish a specific timeline for Christ’s return in relation to tribulation. It simply states what will happen when He comes. The focus is entirely on the resurrection of the dead and the ultimate reunion with Christ, meant to comfort those mourning their loved ones.
It is also critical to note that the concept of a pre-tribulation rapture was foreign to the early church. As previously mentioned, this theology emerged in the 19th century, largely influenced by the prosperity gospel and escapist thinking. The Bible, however, consistently teaches endurance through suffering. For example, Jesus says in Matthew 24:13: “But the one who endures to the end will be saved.” Similarly, Revelation frequently highlights the perseverance of the saints during trials.
This passage in 1 Thessalonians is best understood as a promise of resurrection and reunion, a profound encouragement to persevere through persecution with the hope of eternal life. It aligns with the biblical call to endure hardship and remain faithful, not with a modern notion of escaping tribulation. The pre-tribulation rapture theology twists this comforting text into an escapist narrative, diverging from the biblical emphasis on readiness, endurance, and faithfulness through trials.
The context of 1 Thessalonians 4:13-18 becomes even clearer when we look back at Paul’s earlier statement in 1 Thessalonians 3:4. Paul explicitly tells the Thessalonian believers that they will go through tribulations. He writes:
“Even while we were with you, we warned you that troubles would soon come—and they did, as you well know” (1 Thessalonians 3:4).
The Greek word for "troubles" here is θλῖψις (thlipsis, pronounced thlee-psis), which is often translated as "tribulation" or "affliction." This same word is used throughout the New Testament to describe the hardships and persecutions that believers endure (e.g., Matthew 24:9, John 16:33, Romans 5:3).
Paul’s use of thlipsis highlights that tribulation is an expected and integral part of the Christian life, not something to be avoided or escaped through a pre-tribulation rapture. It reinforces the consistent New Testament teaching that believers are called to endure suffering as they await Christ’s return. This suffering is not punishment but a refinement of faith, as seen in 1 Peter 1:6-7: “So be truly glad. There is wonderful joy ahead, even though you must endure many trials for a little while. These trials will show that your faith is genuine.”
By reminding the Thessalonians of the thlipsis they would experience, Paul establishes a clear framework: tribulation is not something believers are spared from, but rather something they are equipped to endure with hope. This contextual understanding of tribulation further dismantles the modern escapist interpretations of a pre-tribulation rapture and reaffirms the biblical call for endurance, faithfulness, and readiness through all trials.
If we go back to Matthew, remembering the initial question of when these things will happen, Jesus begins His response by warning them about false messiahs, wars, and natural disasters. He notes that these events are only the beginning of the birth pains, emphasizing that “the end won’t follow immediately.” This is a crucial point. People often attempt to correlate modern events with end-times prophecy, but Jesus is clear that even great upheavals are just the beginning, not the end itself. When we compare today’s wars to the conflicts of the past, such as the world wars of the 20th century, it becomes evident that worse events have occurred, yet the end did not follow immediately. This perspective should give us pause before jumping to conclusions about current events signaling the end times.
The question often arises, “Will we be raptured out before these things happen?” As we’ve already established, the concept of a pre-tribulation rapture is not biblically grounded. Instead, if we keep reading, the text offers more clarity. In Matthew 24:9, Jesus explicitly states:
Matthew 24:9 “Then you will be arrested, persecuted, and killed. You will be hated all over the world because you are my followers. 10 And many will turn away from me and betray and hate each other. 11 And many false prophets will appear and will deceive many people. 12 Sin will be rampant everywhere, and the love of many will grow cold. 13 But the one who endures to the end will be saved. 14 And the Good News about the Kingdom will be preached throughout the whole world, so that all nations will hear it; and then the end will come.
The clarity here is striking. Believers are warned that they will face persecution, arrest, and even death. There is no promise of escape, but rather a call to endurance. Jesus links the timing of the end with the preaching of the Gospel to all nations. Only after the Gospel has reached the entire world will the end come. This sequence challenges modern escapist teachings, replacing them with a call to perseverance and faithful witness, even in the face of suffering.
The phrase “the one who endures to the end will be saved” is central to understanding Jesus’ teaching. It underscores the necessity of faithfulness through trials. This is not a promise of deliverance from difficulty but rather salvation through steadfastness. Jesus makes it abundantly clear: the path to the end times will be marked by hardship, false prophets, and widespread sin. Yet, through it all, the Gospel will continue to spread, and believers are called to remain faithful until the very end.
Many people misunderstand the structure of Matthew 24, partly because the Olivet Discourse seems to follow an A-B, A-B pattern, shifting between near-future and far-future events. This weaving in and out of timelines creates confusion but is intentional. The same structure can be found in the Book of Revelation, which often intertwines symbolic and literal events, presenting layers of prophecy that apply both immediately and eschatologically.
In verse 15 of Matthew 24, Jesus transitions to a near-future event, saying, “The day is coming when you will see what Daniel the prophet spoke about—the sacrilegious object that causes desecration standing in the Holy Place. (Reader, pay attention!).” This is a reference to the "abomination of desolation" mentioned in Daniel 9:27, 11:31, and 12:11. Historically, this prophecy was fulfilled during the reign of Antiochus Epiphanes in 167 BC when he desecrated the temple. However, Jesus uses this same imagery to predict another desecration, one that would occur in 70 AD.
In the historical context, this desecration came to pass during the Roman siege of Jerusalem. Nero initiated the attack in 66 AD, Vespasian led the early stages, and his son Titus completed the conquest in 70 AD after Vespasian became emperor. Titus desecrated the temple, fulfilling Jesus' prophecy much in the same way as Antiochus Epiphanes had centuries earlier. Jesus' prediction highlights the temple's destruction and ties it to Daniel's prophecy, warning His listeners of an imminent, catastrophic event.
As Jesus continues, He warns those in Judea to flee to the hills when they see these signs. His language underscores the urgency: “A person out in the field must not return even to get a coat. How terrible it will be for pregnant women and nursing mothers in those days! And pray that your flight will not be in winter or on the Sabbath” (Matthew 24:16–20). These words are not abstract; they are a vivid, practical warning for the immediate audience about the horrors of the Roman siege.
In verse 21, Jesus says, “For there will be greater anguish than at any time since the world began, and it will never be so great again. In fact, unless that time of calamity is shortened, not a single person will survive. But it will be shortened for the sake of God’s chosen ones.” The Greek word for "anguish" here is θλῖψις (thlipsis, pronounced THLEEP-sees), which is often translated as "tribulation." This passage makes a critical point: the elect, God’s chosen ones, go through this tribulation. The calamity is so severe that it is shortened for their sake.
The context clearly shows that Jesus is speaking of Christians enduring tribulation, both in the near-future destruction of Jerusalem and in any tribulations that reflect this pattern throughout history. The idea of escaping such hardship is inconsistent with the text. Instead, Jesus emphasizes endurance and faithfulness. The prophecy simultaneously addresses the destruction of the temple in 70 AD and provides a pattern for understanding future tribulations, blending immediate historical events with eschatological themes.
Jesus continues in Matthew 24:23 by issuing a powerful warning: “Then if anyone tells you, ‘Look, here is the Messiah,’ or ‘There he is,’ don’t believe it. For false messiahs and false prophets will rise up and perform great signs and wonders as to deceive, if possible, even God’s chosen ones.” This passage demands discernment. It reminds us that false teachers can perform miracles or create spectacles meant to deceive. Even today, we see this phenomenon, whether it be outright trickery or false motives masquerading as faith. Jesus tells us plainly: don’t be drawn in by claims of secret Messiahs or hidden wonders. These warnings are as relevant now as they were when He spoke them.
He emphasizes the visibility of His return, saying, “For as the lightning flashes in the east and shines to the west, so it will be when the Son of Man comes. Just as the gathering of vultures shows there is a carcass nearby, so these signs indicate that the end is near.” His return will not be hidden or secretive; it will be as unmistakable as lightning illuminating the entire sky. This dispels any notion of a secret rapture or obscure manifestation of Christ.
Jesus then quotes prophetic texts, including Isaiah 13:10 and Joel 2:10, pointing to cosmic disruptions: “Immediately after the anguish of those days, the sun will be darkened, the moon will give no light, the stars will fall from the sky, and the powers in the heavens will be shaken.” This language is both apocalyptic and deeply symbolic, harkening back to the Old Testament prophets who used similar imagery to signal God’s judgment and intervention.
After these cosmic events, Jesus speaks of His glorious return: “Then at last, the sign that the Son of Man is coming will appear in the heavens, and there will be deep mourning among all the peoples of the earth. And they will see the Son of Man coming on the clouds of heaven with power and great glory. And he will send out his angels with the mighty blast of a trumpet, and they will gather his chosen ones from all over the world—from the farthest ends of the earth and heaven.” This moment, rooted in Daniel 7:13, marks the culmination of history. Importantly, it happens after the tribulation, as clearly stated in verse 29. The gathering of the elect is not an escape from hardship but the fulfillment of God’s redemptive plan.
Jesus then draws a lesson from the fig tree: “When its branch becomes tender and its leaves sprout, you know that summer is near. In the same way, when you see all these things, you will know that his return is near, right at the door.” This reinforces the need for readiness, but Jesus tempers this with another statement: “I tell you the truth, this generation will not pass from the scene until all these things take place.”
Here, we return to the A-B, A-B pattern of the discourse. This specific verse refers back to the near-future destruction of the temple in 70 AD, while other portions of the discourse speak to far-future events. Jesus’ prophetic vision encompasses both timelines, weaving them together in a way that demands careful reading and understanding.
He continues: “Heaven and earth will disappear, but my words will never disappear.” This aligns with the prophetic expectation found throughout Scripture. Second Peter 3:10 confirms this: “The heavens will pass away with a terrible noise, and the very elements themselves will disappear in fire, and the earth and everything on it will be found to deserve judgment.” Revelation similarly describes the destruction of the current heavens and earth, making way for the new creation. Isaiah 65:17 anticipates this: “Look! I am creating new heavens and a new earth, and no one will even think about the old ones anymore.”
These passages remind us of a consistent biblical truth: the old must give way to the new. Just as God brought newness through Christ’s resurrection, He will ultimately renew all of creation. Yet, through it all, His Word stands eternal, guiding and sustaining His people until the fulfillment of all things.
When we arrive at verse 36, we come across a very significant point regarding false teachings about the end times:
Matthew 24:36 “However, no one knows the day or hour when these things will happen, not even the angels in heaven or the Son himself. Only the Father knows.
This verse should be a cornerstone in every conversation about End Times prophecy. Yet, it seems to be one of the most ignored passages in speculative eschatology. All extra-biblical predictions about the End Times have one thing in common—they are all wrong. Think about the hubris it takes to proclaim you know the day or hour when Jesus Himself explicitly says that He doesn’t even know.
Jesus’ warning here isn’t just about being misled; it’s about the spiritual arrogance of those who claim knowledge that not even the Son of God possessed while on earth. How can anyone, knowing this text, claim to have divine insight into something Jesus says is known only by the Father? Such claims aren’t just misguided; they are direct acts of disobedience to the Word of Christ.
The arrogance of false prophets is highlighted further in Jesus’ earlier warnings. “If anyone tells you, ‘Look, here is the Messiah,’ or ‘There he is,’ do not believe it” (Matthew 24:23). This isn’t a minor theological difference; it’s a clear violation of what Jesus teaches. Claiming to know the unknowable undermines faith and trust in God’s perfect timing. Jesus calls His followers to readiness and faithfulness, not speculation.
This theme is reinforced in Luke’s Gospel. In Luke 17:20–21, the Pharisees ask, “When will the Kingdom of God come?” Jesus replies, “The Kingdom of God can’t be detected by visible signs. You won’t be able to say, ‘Here it is!’ or ‘It’s over there!’ For the Kingdom of God is already among you.” Jesus challenges their obsession with outward signs and speculation, emphasizing the present reality of God’s kingdom rather than an over-focus on future events.
This teaching carries into the book of Acts. After His resurrection, the apostles ask Jesus, “Lord, has the time come for you to free Israel and restore the kingdom?” (Acts 1:6). Jesus answers with the same clarity as in Matthew: “The Father alone has the authority to set those dates and times, and they are not for you to know” (Acts 1:7). This rebuke is unmistakable—fixating on when God will act is not faithfulness; it’s disobedience.
The warning against speculation is about more than just timing. It’s a call to focus on what truly matters: faith and preparedness. Speculative End Times theology often distracts from the gospel’s mission, turning believers’ attention away from living faithfully and toward fruitless guessing games. Jesus prioritizes trust in God’s plan and readiness to endure over attempting to decipher the unknowable.
To indulge in speculative prophecy is to ignore Jesus’ explicit instructions. It replaces trust with anxiety, preparedness with distraction, and faithfulness with presumption. The emphasis in Scripture is clear: the timing of the End Times belongs to God alone. Anything else is not only futile—it’s disobedience.
What about “The Antichrist?”
The term Antichrist appears exclusively in the letters of John—specifically in 1 John and 2 John—and nowhere else in Scripture. It’s not mentioned in Revelation, nor is it part of the discourse in Matthew 24, although people often read the concept into these texts. Similarly, the "man of lawlessness" referenced in 2 Thessalonians 2 is frequently mislabeled as the Antichrist, even though Paul never uses that term. This demonstrates how much of the popular teaching about the Antichrist is based on inference rather than explicit biblical text.
1 John 2:18 Dear children, the last hour is here. You have heard that the Antichrist [ἀντίχριστος] is coming, and already many such antichrists [ἀντίχριστοι] have appeared. From this we know that the last hour has come. 19 These people left our churches, but they never really belonged with us; otherwise they would have stayed with us. When they left, it proved that they did not belong with us. 20 But you are not like that, for the Holy One has given you his Spirit,[e] and all of you know the truth. 21 So I am writing to you not because you don’t know the truth but because you know the difference between truth and lies. 22 And who is a liar? Anyone who says that Jesus is not the Christ. Anyone who denies the Father and the Son is an antichrist.
First John 2:18 provides significant clarity on the subject: “Dear children, the last hour is here. You have heard that the Antichrist is coming, and already many such antichrists have appeared. From this, we know that the last hour has come.” Notice the pluralization—John explicitly says many antichrists have already come. This aligns with his broader explanation: “Who is the liar? Anyone who says that Jesus is not the Christ. Anyone who denies the Father and the Son is an antichrist” (1 John 2:22). The antichrists John refers to aren’t singular, future political figures; they are individuals who deny Jesus Christ. Moreover, John emphasizes their presence in his time, not in some distant eschatological scenario.
John underscores this by addressing the behavior of these antichrists. “These people left our churches, but they never really belonged with us. Otherwise, they would have stayed with us. When they left, it proved they did not belong to us” (1 John 2:19). Far from being an isolated end-times figure, these antichrists are characterized by their denial of Christ and their departure from the faith community. This is a spiritual condition, not a political prophecy.
Given this, Scripture teaches that the Antichrist isn’t someone we’re waiting for—it’s a spiritual reality we already contend with. Anyone who denies Christ is, by definition, an antichrist. This renders the widespread obsession with identifying a future Antichrist not only unnecessary but a distraction from the gospel. Instead of looking outward for a political savior or a specific enemy, Christians should focus on Christ, the only true Savior.
This teaching also dismantles the fear-based theology surrounding the Antichrist. As Jesus teaches in Luke 12:4–5: “Don’t be afraid of those who want to kill your body; they cannot do any more to you after that. But I’ll tell you whom to fear. Fear God, who has the power to kill you and then throw you into hell. Yes, he’s the one to fear.” In other words, our fear should be reserved for God, not for earthly threats or speculative eschatology. While the Bible does teach that we should have some practical fear (Proverbs 14:16, for example), our fear of death can make us bad witnesses! Fear can be a good thing until it stops us from fulfilling those baptismal requirements, we looked at previously – deny yourself, pick up your cross – then we can follow Jesus. We must be like Jesus – obedient to the point of death. The fixation on the Antichrist and fear-mongering interpretations mirrors the rapture theology in preying on fear, distracting believers from their trust in Christ and their eternal hope in Him.
The Bible is clear: Antichrists are already here. Our focus should not be on speculation about a future figure but on discerning truth from lies and remaining steadfast in Christ. This approach disarms the fear-based teachings about the Antichrist and centers our faith on Jesus as the ultimate and only source of salvation.
The book of Revelation is often misunderstood because many people approach it without reading the Bible comprehensively. If you don't understand the Old Testament prophets, you cannot fully grasp Revelation. Much of its imagery is drawn directly from prophetic books like Ezekiel, Daniel, and Zechariah. A lack of familiarity with these texts leaves readers unprepared to interpret Revelation correctly. Furthermore, many form definitive opinions about the book without actually reading it, relying instead on secondhand information or cultural narratives.
Let’s reset our approach and overview the structure and themes of Revelation. This will not be a comprehensive analysis but rather a framework to understand the bigger picture.
Revelation begins with a prologue in chapter one. John, the author, has a vision of Jesus and is commissioned to write letters to seven churches. Jesus, depicted as the Alpha and Omega, emphasizes His eternal nature and sovereignty. The seven stars are identified as the angels of the seven churches, and the seven lampstands are the churches themselves.
Chapters two and three address these seven churches in Asia Minor. This section is historical and focuses on the strengths, weaknesses, and calls to repentance for each church. It warns against compromise and promises rewards for those who remain faithful, even unto death.
Chapters four and five shift to a heavenly throne room scene. This section is filled with imagery of worship, as elders and creatures praise God. Jesus, represented as a slain lamb, is found worthy to open the scroll, symbolizing God’s redemptive plan.
In chapters six through the beginning of eight, the lamb breaks the seven seals, unleashing judgments on the earth. These include the four horsemen, the martyrs, and cosmic disturbances. An interlude in chapter seven features the sealing of the 144,000 and a vision of a redeemed multitude from every nation. John hears the number 144,000 but sees a multitude, emphasizing the inclusivity of this group. These individuals are those who have died during tribulation.
The seven trumpets follow in chapters eight through eleven, bringing escalating disasters reminiscent of the plagues in Exodus. An interlude includes the measuring of the temple and the ministry of two witnesses. Many interpret the destruction of the earthly temple, as prophesied by Jesus, is reflected here. The witnesses, identified as the two lampstands, symbolize the churches, drawing from Revelation 1:20.
Chapters twelve and thirteen describe a cosmic conflict involving a woman (representing God’s people or the church), a dragon (Satan), and two beasts (symbolizing political and religious systems manipulated by Satan). The identity of the woman in Revelation is not explicitly named, making her symbolism open to interpretation. She is likely a representation of God's people, encompassing both Israel and the Church—a unity seen in the 144,000 (symbolizing Israel) joined by the multitude from every nation (symbolizing the Church). This interpretation aligns with her description as the mother of "all her children," indicating a collective identity rather than an individual, such as Mary. The imagery reflects God's covenant people bringing forth Christ and continuing His mission through spiritual offspring.
The infamous number 666 is introduced here. This number, using gematria, corresponds to Nero Caesar, with variations like 616 also referring to Nero. This ties the text directly to historical events while offering broader applications. Using the ancient practice of gematria, where letters have numerical values, the Hebrew spelling of "Nero Caesar" (נרון קסר) adds up to 666. Some early manuscripts even record the number as 616, reflecting an alternate Latinized spelling of Nero’s name, further confirming this connection. The mark of the beast, placed on the hand or forehead, is a direct affront to the Shema from Deuteronomy 6:8, which commands God’s people to bind His laws as symbols on their hands and foreheads, symbolizing complete devotion to Him. The anti-Shema mark represents allegiance to worldly powers, idolatry, and rejection of God’s authority. Thus, 666 not only points to Nero as a prototype of oppressive, anti-Christlike rulers but also serves as a stark spiritual warning against submitting to systems that oppose God’s commandments and His sovereignty. Worth noting in these chapters are the courage of the martyrs (witnesses):
Revelation 12:11 And they have defeated him by the blood of the Lamb and by their testimony. And they did not love their lives so much that they were afraid to die.
Revelation 13:10 Anyone who is destined for prison will be taken to prison. Anyone destined to die by the sword will die by the sword. This means that God’s holy people must endure persecution patiently and remain faithful.
In chapter fourteen, the focus shifts to the 144,000 who are marked by God. They endure persecution and maintain their faith. The text explicitly states that those who die in the Lord are blessed, countering any notion of a pre-tribulation escape. Chapter fifteen begins with the Song of Moses and The Lamb and then we see the onset of the seven bowls of the seven plaques and continues through chapter sixteen. In chapter seventeen, Babylon is depicted as a great prostitute. In chapter eighteen, Babylon falls. Babylon’s fall is mourned by kings and merchants, marking the collapse of corrupt systems. Babylon has already been used by Peter as code for Rome – 1 Peter 5:13, showing that these are describing historical events that have already happened.
The climactic return of Christ is depicted in chapter nineteen. Jesus, riding a white horse, defeats the beast and establishes His reign. The millennium, described in chapter twenty, introduces a 1,000-year reign of Christ during which Satan is bound. The first resurrection involves the martyrs, while the second follows after the millennium, leading to final judgment.
The book concludes with chapters twenty-one and twenty-two, describing a new heaven and new earth. The destruction of the old heavens and earth fulfills Jesus’s earlier prophecies. God Himself becomes the temple, eliminating any need for a physical structure. The New Jerusalem descends, symbolizing restored fellowship between God and humanity. This is a return to paradise, echoing the Garden of Eden.
So we look at Revelation, the sevens in Revelation can be understood as nesting dolls—interwoven and overlapping cycles of events or visions within three distinct sets of seven: the seven seals, the seven trumpets, and the seven bowls. These sets do not unfold in a strictly linear fashion but instead build on one another, reflecting God's perfect judgment and completeness. For instance, while some of these judgments may have occurred in the past, others point forward to future acts of God. This cyclical nature, much like the A-B-A-B pattern we discussed in Matthew 24-25, emphasizes the layered and timeless application of Revelation’s message.
Regardless of interpretation, we shouldn’t miss the point in the midst of speculation: revelation was written to give hope to those who are suffering persecution and tribulation!!!
Yet, are we getting this wrong too?
Unfortunately, many modern interpretations of Revelation, including ideas like the rapture, distort its true meaning. These interpretations often impose extrabiblical definitions onto the text or confine Scripture to artificial frameworks. These views, which have led to denominations within denominations, create unnecessary division. I’ve even seen people leave churches over disagreements about Revelation interpretations, which is ironic, given that these teachings often stem from misunderstandings of the text itself.
Before we delve into modern interpretations, let’s be reminded of Colossians 2:8: “Don’t let anyone capture you with empty philosophies and high-sounding nonsense that come from human thinking and from the spiritual powers of this world, rather than from Christ.” This verse is critical because many of these popular teachings, including rapture theology, are rooted not in Scripture but in man-made ideas. Because of this, none of the views outlined below are completely biblical or sufficient.
Modern interpretations of Revelation often distort its meaning, focusing on speculative future events rather than its central message: the triumph of Christ and the call for faithful endurance. The futurist view is a relatively new teaching unknown to the early church for nearly 1500 years. It teaches that Revelation largely predicts future events, including a tribulation and Christ's return. The Futurist interpretation of Revelation, now the most popular view among modern evangelical Christians, traces its origins to the 16th century through two Catholic Jesuits, Manuel de Lacunza and Francisco Ribera. Their writings were part of a counter-Reformation effort to refute Protestant claims that identified the papacy as the Antichrist. Many evangelical protestants might be surprised to learn that this was a catholic invention in response to the accusation that the pope is the Antichrist! Ribera's work, In Sacrum Beati Ioannis Apostoli, & Evangelistiae Apocalypsin Commentarii, published in 1585, interpreted most of Revelation as a prophecy of future events, including a literal seven-year tribulation and the rise of a singular Antichrist. This view remained relatively obscure until the 19th century, when it was popularized by John Nelson Darby, a founder of dispensationalism. Through the influence of the Scofield Reference Bible, Futurism became deeply entrenched in American evangelicalism, despite its late development and lack of historical roots in the early church. Martin Luther, while foundational to Protestant theology, held a dismissive view of Revelation. He famously questioned its apostolic authority, stating, “My spirit cannot accommodate itself to this book.” Luther did not consider Revelation prophetic or instructive for the church, instead viewing it as obscure and difficult to interpret. While he later allowed its inclusion in the canon, he continued to downplay its significance, focusing instead on the clarity of Christ’s teachings in other New Testament books. This skepticism towards Revelation made futurist interpretations incompatible with early Protestant thought. Luther’s stance highlights a historical context where futurism was not only absent but would have been seen as an unnecessary distortion. This historical context underscores that futurist interpretations were foreign to Protestant theology until much later, making their modern prevalence among Protestants unusual. Critics argue that it denies Jesus' role as the ultimate temple and high priest, shifting focus from enduring faithfulness amidst persecution to speculative fear-based theology. While futurism appeals to sensationalism and curiosity about the future, it misinterprets much of Revelation by projecting almost all of its prophecies into the distant future.
One of futurism’s most troubling flaws is its denial of Jesus’ clear statements about His identity and mission. The idea of a rebuilt temple contradicts Jesus’ declaration in John 2:19-21 that He Himself is the ultimate temple. Additionally, it undermines His role as the superior High Priest, as described in Hebrews 7:24-28, shifting the focus away from Christ’s sufficiency to physical structures and speculative timelines. Furthermore, futurism evades Revelation’s central call to be faithful amidst persecution. Jesus praises those who remain steadfast, even unto death, from cover to cover in Revelation (e.g., Revelation 2:10, 6:9-11). This aligns with His warning in Luke 12:4-5 to fear God alone, not those who can kill the body. Yet futurism often preys on fear, focusing on escape through an invented rapture rather than endurance in tribulation. This fear-based approach is antithetical to the faith-filled perseverance Jesus commands.
The futurist emphasis on a rebuilt temple poses a serious challenge for evangelism among Jewish believers. Advocating for the restoration of the temple contradicts the teachings of Hebrews, which proclaim Jesus as the ultimate High Priest and the fulfillment of the temple's purpose. Paul’s heartfelt desire in Romans 9–11 was for Israel to recognize Jesus as the Messiah. Supporting the rebuilding of a temple risks affirming practices that Jesus Himself rendered obsolete, diverting Jewish believers from the truth of His sufficiency. If we genuinely care for Israel, as Paul did, we must point them to Jesus, not a physical temple.
The preterist view, in contrast, aligns more closely with the early church’s understanding. Rooted in Jesus’ words in Matthew 24:34 and phrases like “what must soon take place” (Revelation 1:1) and “the time is near” (Revelation 1:3), preterism interprets Revelation as addressing events largely fulfilled in the first century, including the destruction of the temple in 70 A.D. and the persecution under Nero. Early Christians, such as Clement of Rome and Ignatius of Antioch, understood many of Jesus’ teachings and the prophecies in Revelation as relevant to their immediate context. Later church historian Eusebius documented the fulfillment of these prophecies, reinforcing the preterist perspective.
However, preterism also has its limitations. While partial preterism acknowledges the future prophecy of Jesus’ return and following events in Revelation 19 and onward, it can overlook Revelation’s prophetic cycles, which point not only to immediate fulfillments but also to final judgment and ultimate redemption. These “nesting doll” structures allow for layers of meaning—addressing both the early church and the ultimate fulfillment of God’s redemptive plan.
Idealism and historicism, while offering insights, similarly fall short. Idealism reduces Revelation to pure symbolism, neglecting its tangible relevance to history, while historicism imposes post-biblical timelines, often shaped by anti-Catholic sentiment, onto the text.
The Biblical view prioritizes Revelation’s true purpose: proclaiming Christ’s victory and calling believers to worship and readiness. It emphasizes endurance, faithfulness, and assurance in the face of persecution, reminding us that Christ reigns now, His victory is secure, and His Kingdom is advancing. Revelation is a call to fearless faith, not fear-fueled speculation. It urges us to worship the Lamb, live faithfully, and stand firm in the knowledge that God’s promises are sure.
The biblical and early church perspective offers the clearest and most faithful interpretation of Revelation. Modern interpretations often distort its meaning, focusing on speculative future events rather than the central message: the triumph of Christ and the call for faithful endurance amidst persecution. Revelation is not a book of fear-driven predictions but a profound declaration of God’s sovereignty and Christ’s ultimate victory. It respects the historical and cultural context of Scripture, providing a consistent, Scripture-based understanding of prophecy that avoids sensational and speculative interpretations—exactly what Jesus warned us against.
We must move from speculation to reverent observation, stop searching for the Antichrist, and start seeking Christ. Instead of being preoccupied with timelines or symbols, we should be obedient to God’s Word and faithful in our witness. Prophecy in the Bible isn’t about satisfying curiosity; it’s about demonstrating God’s faithfulness to His promises. It assures us that Christ reigns now, His victory is secure, and His Kingdom is advancing even through trials and persecution.
Desiring to be raptured out of tribulation denies the biblical teaching that trials refine our faith and bring eternal rewards. Revelation repeatedly highlights the blessings for those who endure (e.g., Revelation 2:10, 7:14). Paul reinforces this in Romans 5, stating that tribulations develop endurance, character, and hope. Escaping tribulation not only forfeits these growth opportunities but also the rewards promised to those who persevere. Faith is proven in the furnace of affliction, and believers are called to endure with the assurance that our trials prepare us for greater glory.
This perspective calls us to live each day as if Jesus could return tomorrow, to focus on loving God and loving others, and to care for “the least of these” (Matthew 25:40). It is a call to build our faith through Scripture, prayer, and service, and to endure trials, knowing they refine us and prepare us for glory, as Paul reminds us in Romans 5. True biblical prophecy doesn’t leave us paralyzed with fear; it strengthens us with hope, pointing us to Christ and His eternal reign.
Romans 5:1 Therefore, since we have been made right in God’s sight by faith, we have peace[a] with God because of what Jesus Christ our Lord has done for us. 2 Because of our faith, Christ has brought us into this place of undeserved privilege where we now stand, and we confidently and joyfully look forward to sharing God’s glory. 3 We can rejoice, too, when we run into problems and trials [tribulations/θλίψεσιν], for we know that they help us develop endurance. 4 And endurance develops strength of character, and character strengthens our confident hope of salvation. 5 And this hope will not lead to disappointment. For we know how dearly God loves us, because he has given us the Holy Spirit to fill our hearts with his love.
Because of our faith, Christ has brought us into a place of undeserved privilege, where we stand confidently and joyfully as we await the fulfillment of His promises. We do so with a hope that will not disappoint, even in the face of tribulations. These trials help us develop endurance, which shapes our character and deepens our hope of salvation. This is not a vague optimism but a confident assurance grounded in God’s unchanging love, demonstrated through the presence of the Holy Spirit in our lives.
The Holy Spirit is essential in navigating tribulations. Through Him, we experience true joy, peace, patience, and kindness, even in the midst of hardship. Jesus’ teachings about the end times are not about constructing elaborate charts or mastering theological jargon. Instead, they emphasize faithfulness, service, and readiness for eternity.
The trials we face today are shaping us for the glory of tomorrow. They prepare us for Christ’s return, not through speculation about when it will happen, but by living faithfully now. When Jesus comes again, may He find us prepared—living out our faith in service, love, and unwavering hope.
©️ Copyright 2024 Gene SimcoMost Scripture quotations are taken from the Holy Bible, New Living Translation, copyright ©1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Carol Stream, Illinois 60188. All rights reserved.Scriptures in brackets reflect the original Biblical languages.
In our last chapter, we discussed the importance of correct teachings about money. We tackled a topic that is difficult in general and often mishandled within Christian circles. We explored the balance of managing money wisely while being prepared for the future—both immediate and eternal. Now, in this chapter, we turn to the ultimate future: the end times, and we ask, Are we doing it wrong?
Unfortunately, much of what we understand about the end times has been distorted by media, movies, and even scholarship—scholarship in quotes, because so much of it lacks proper grounding in the Scriptures. These misinterpretations often prey on people who have not fully read the Bible or studied it in context. This pattern of bad teaching isn't limited to the end times; it echoes what we discussed about money—manipulative doctrines that blend worldly opinions with a veneer of biblical authority.
Let’s address one of the most popular but misguided ideas in end-times theology: the rapture. First and foremost, the term rapture is not a biblical term. It does not appear in the Scriptures, nor is it rooted in biblical fact. The rapture theology, as commonly understood, suggests that believers will be suddenly "raptured up" or taken away before a period of tribulation. This idea underpins what is known as the pre-tribulation rapture, one of the most popular but deeply flawed end-times teachings.
The origins of this theology are telling. It was virtually unknown to the early church and only emerged in the mid-to-late 1800s, deeply intertwined with the rise of prosperity theology. This doctrine conveniently provides an escape hatch for those clinging to worldly comforts—a way to remove the “prosperous” from any notion of suffering during the Tribulation. It’s a theology that sounds attractive but is entirely nonbiblical.
The theology of the rapture, particularly the concept of a pre-tribulation rapture, is a relatively modern development. Its origins can be traced back to the early 19th century, with a figure named John Nelson Darby, often called the "father of dispensationalism." Darby was an influential preacher and theologian in the Plymouth Brethren movement in England. He introduced the idea of a pre-tribulation rapture as part of his broader dispensational framework, which sought to divide human history into distinct periods or "dispensations" of God's dealings with humanity.
Darby’s rapture theology gained traction in the United States largely through the publication of the Scofield Reference Bible in 1909, edited by Cyrus I. Scofield. This annotated Bible included notes promoting Darby's dispensationalist views, including the idea that the church would be "raptured" away before a seven-year Tribulation. The Scofield Bible became immensely popular in American evangelical circles, cementing pre-tribulation rapture theology as a dominant end-times perspective in the 20th century.
Critically, this doctrine has little to no foundation in early church teaching. The early church fathers, such as Irenaeus, Justin Martyr, and Tertullian, made no mention of a rapture separate from the second coming of Christ. Instead, their writings reflect an expectation that Christians would endure trials and tribulations, consistent with Jesus’ teachings in Matthew 24 and Paul’s letters, such as 2 Thessalonians 2:1-3, which explicitly warns against being deceived into thinking Christ’s coming could happen imminently without preceding events.
The rapture theology as we know it is, therefore, a distinctly modern invention. It was shaped by the cultural and theological concerns of its time, including a desire for escapism amid fears of global instability, industrialization, and later, the Cold War. Today, it persists largely because of its appeal in providing comfort to those who fear tribulation and suffering, despite its lack of biblical and historical grounding.
Earlier in this series, we examined what the church has had to guard against from the very beginning. Paul’s warning in Colossians 2:8 is particularly relevant: “Don’t let anyone capture you with empty philosophies and high-sounding nonsense that come from human thinking and from the spiritual powers of this world, rather than from Christ.” The pre-tribulation rapture teaching is precisely that: high-sounding nonsense. It’s theology that might sound compelling but, when held up to the full counsel of Scripture, is found wanting. It is a product of human imagination rather than the truth revealed through Christ.
In the last chapter, we examined some of Jesus’ parables about money, which are often misunderstood. Remember, those parables weren’t about money itself but about being ready—prepared for Jesus’ return. This theme of readiness, as we saw in the parable of the talents and the parable of the bridesmaids, underscores the importance of spiritual vigilance and stewardship. Now, let’s revisit Matthew and examine another section that is frequently misinterpreted, particularly in the context of rapture theology.
In Matthew 24:40-41, we encounter a popular verse often used to support the idea of the rapture: “Two men will be working together in the field; one will be taken, the other left. Two women will be grinding flour at the mill; one will be taken, the other left.” This passage has been heavily quoted in support of pre-tribulation rapture theology. However, as with the parables in Matthew 25, we must consider the full context of this passage to understand its true meaning. The answer, once again, is found in Matthew 24.
The key to interpreting these verses lies in the broader dialog Jesus gives in Matthew 24 and 25, which is part of one continuous discourse often called the Olivet Discourse. In the last chapter, we focused on the parables of the talents and the bridesmaids, as well as the teaching on the sheep and the goats—all of which emphasize being ready for Jesus’ return. But to fully grasp these teachings, we must go back to the beginning of this dialog, which starts in Matthew 23 and flows directly into Matthew 24.
In Matthew 23, Jesus leaves the temple area after delivering a scathing rebuke of the religious leadership, famously known as the “woes.” As He departs, His disciples point out the impressive temple buildings, likely admiring their grandeur. But Jesus responds with a startling prophecy: “Do you see all these buildings? I tell you the truth, they will be completely demolished. Not one stone will be left on top of another” (Matthew 24:2).
Matthew 24:1 As Jesus was leaving the Temple grounds, his disciples pointed out to him the various Temple buildings. 2 But he responded, “Do you see all these buildings? I tell you the truth, they will be completely demolished. Not one stone will be left on top of another!”
This prophecy sets the tone for the entire discourse. Jesus predicts the destruction of the temple, a cataclysmic event that would occur in 70 AD when the Romans sacked Jerusalem. This is critical context for what follows, as Jesus is addressing both immediate and long-term eschatological events. The dialog about readiness, including the verses about one being taken and one being left, must be understood within this framework.
Thus, when Jesus speaks of one being taken and another left, He is not introducing a new rapture theology but emphasizing the suddenness and divisiveness of judgment. The imagery serves to warn His followers about the necessity of constant readiness, as they cannot predict when the "day of the Lord" will come. Far from teaching an escape from tribulation, Jesus’ words align with the broader biblical message of endurance and vigilance in the face of trials.
In the Gospel of John, we gain additional clarity on this topic. In John 2:18-22, we find a significant exchange between Jesus and the Jewish leaders:
John 2:18 But the Jewish leaders demanded, “What are you doing? If God gave you authority to do this, show us a miraculous sign to prove it.” 19 “All right,” Jesus replied. “Destroy this temple, and in three days I will raise it up.” 20 “What!” they exclaimed. “It has taken forty-six years to build this Temple, and you can rebuild it in three days?” 21 But when Jesus said “this temple,” he meant his own body. 22 After he was raised from the dead, his disciples remembered he had said this, and they believed both the Scriptures and what Jesus had said.
This passage is essential in understanding the broader theological context of the temple and its destruction. Jesus uses the physical temple, a structure revered by the Jewish leaders, as a metaphor for His own body. His prophecy about raising the temple in three days was misunderstood at the time, but it pointed to His resurrection. After His resurrection, the disciples understood the connection and believed.
This is crucial as we continue exploring Matthew 24 and Revelation. When Jesus predicts the destruction of the temple in Matthew 24, He is not only foretelling the physical destruction that would occur in 70 AD but also signaling a shift in the theological framework. In our chapter on worship, we saw that both Stephen and Paul in Acts 7 & 17 clearly stated that we no longer worship in a temple made by human hands. The temple, as a physical structure, was no longer necessary. With His resurrection, Jesus Himself becomes the true temple, the dwelling place of God among humanity (John 1:14).
Acts 7:48 "But the Most High does not dwell in temples made by human hands, as the prophet says, 'Heaven is my throne, and the earth is my footstool. What house will you build for me?'"
Acts 17:24"The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by human hands.
Theologically, this has significant implications. Many modern interpretations of end-times theology involve the idea of a new temple being built in Jerusalem. However, John’s Gospel makes it clear that Jesus’ body fulfills the role of the temple. There is no need for a physical new temple because Jesus is the ultimate and eternal temple. This understanding also aligns with the closing chapters of Revelation, where in the New Jerusalem, there is no temple because “the Lord God Almighty and the Lamb are its temple” (Revelation 21:22).
This is a vital lesson as we read across the Gospels and Revelation. The four Gospels give us complementary perspectives, providing clarity and depth when read together. John’s account sheds light on Jesus’ prediction in Matthew, affirming the idea that God’s dwelling is no longer confined to a building but found in Christ. This reality is central to understanding the theological shift Jesus introduces and why the focus of end-times prophecy is not on rebuilding a physical temple but on His ultimate reign and presence with His people.
Returning to Matthew 24, we find Jesus sitting on the Mount of Olives. In verse 3, His disciples approach Him privately and ask, “Tell us, when will all this happen? What sign will signal your return and the end of the world?” This pivotal question sets the stage for everything that follows in this dialog. It’s the framework for understanding the entire discourse—Jesus’ answer to when these events will unfold and how His return will be signaled.
In response, Jesus begins with a caution in verse 4: “Don’t let anyone mislead you.” This warning immediately establishes that deception will play a central role in the unfolding events. Jesus proceeds to outline a series of events: wars, famines, earthquakes, and persecutions. These are not yet the end but are described as “the beginning of birth pains” (Matthew 24:8).
Continuing through the discourse, we encounter a section that often leads to confusion, particularly surrounding the so-called rapture. Many misinterpret portions of Matthew 24, reading modern rapture theology into the text. However, the context of Jesus’ words and His response to the disciples' question about His return and the end of the age make it clear that His focus is not on a sudden escape from tribulation but on enduring faithfulness and readiness.
Jesus predicts arrest, persecution, and even death for His followers, stating in verse 9: “Then you will be arrested, persecuted, and killed. You will be hated all over the world because you are my followers.” This prediction directly contradicts the idea of believers being taken away before tribulation. Instead, it suggests that the faithful will endure through these trials.
As we delve deeper into this discourse, the rapture often gets misapplied to texts like verses 40-41: “Two men will be working together in the field; one will be taken, the other left. Two women will be grinding flour at the mill; one will be taken, the other left.” However, when understood in context, these verses are not describing a pre-tribulation rapture. Instead, they reflect the suddenness and unexpected nature of Jesus’ return, similar to the judgment in the days of Noah (Matthew 24:37-39).
Matthew 24:37 “When the Son of Man returns, it will be like it was in Noah’s day. 38 In those days before the flood, the people were enjoying banquets and parties and weddings right up to the time Noah entered his boat. 39 People didn’t realize what was going to happen until the flood came and swept them all away. That is the way it will be when the Son of Man comes. 40 “Two men will be working together in the field; one will be taken, the other left. 41 Two women will be grinding flour at the mill; one will be taken, the other left.
This passage in Matthew 24:40-41, often cited to support the idea of a pre-tribulation rapture, is deeply misunderstood when separated from its immediate context and the broader teaching of Scripture. The scene described—“Two men will be working together in the field; one will be taken, the other left. Two women will be grinding flour at the mill; one will be taken, the other left”—is often interpreted as believers being raptured while others are left behind. However, a closer examination reveals a completely different meaning.
To understand this correctly, we must first consider the preceding verses. Jesus explicitly compares His coming to the days of Noah (Matthew 24:37-39), saying: “In those days before the flood, the people were enjoying banquets and parties and weddings right up to the time Noah entered his boat. People didn’t realize what was going to happen until the flood came and swept them all away. That is the way it will be when the Son of Man comes.” This is crucial because Jesus establishes a parallel between the flood sweeping away the wicked and His return.
In Noah's story, who was "taken"? It was the wicked people, swept away by the floodwaters of judgment. Noah and his family, however, were "left" to continue life on earth under God's protection. In this context, being "taken" is not a positive outcome; it signifies judgment and removal. Conversely, being "left" is a sign of preservation and grace.
Now, let’s look at the Greek word ἀφίημι (afíēmi), which is key to interpreting this passage. This word, found in the text, can mean "to let go" or "to forgive." It is the same word used in the Lord’s Prayer (Matthew 6:12), where Jesus says, “And forgive us our sins, as we have forgiven those who sin against us.” Here, the word conveys the idea of being released or spared from judgment. When applied to Matthew 24, it strongly suggests that those "left" are forgiven, spared, or let go, whereas those "taken" face judgment.
This Greek nuance aligns perfectly with the contextual comparison to Noah’s time, reinforcing that being "taken" is a negative outcome. Jesus is warning His disciples to be ready, not because they will be whisked away before hardship, but because His return will bring sudden judgment for the unprepared. Those who remain faithful and "left" behind are in a good position.
The broader message of Matthew 24 further supports this interpretation. As Jesus continues, He describes the necessity of watchfulness and readiness (Matthew 24:42-44), emphasizing endurance and faithfulness rather than escape from trials. Additionally, His reference to "the elect" going through tribulation (Matthew 24:22, 24, 31) makes it clear that believers will endure these hardships, not be removed from them.
In summary, this passage does not support the idea of a pre-tribulation rapture. Instead, it reflects a consistent biblical theme: judgment comes upon the unfaithful, while God preserves the faithful. Those "taken" are swept away in judgment, while those "left" are forgiven and remain under God’s care, just as Noah and his family were spared in the flood. This perspective shifts the focus from escapism to faithful readiness and endurance, the true heart of Jesus’ teaching in Matthew 24.
In 1 Thessalonians 4:13-18, Paul provides one of the most detailed descriptions of Christ's return, and it is frequently misinterpreted as evidence for a pre-tribulation rapture. However, when we examine the passage in its full context, the focus becomes clear: Paul is comforting believers who are grieving the deaths of fellow Christians, offering hope in the resurrection and assurance that the faithful will be reunited with Christ.
The believers in Thessalonica were experiencing severe persecution and were troubled by the loss of loved ones who had died. Paul writes, “We want you to know what will happen to the believers who have died, so you will not grieve like people who have no hope” (1 Thessalonians 4:13). This is a message of encouragement, not a timeline of future events. Paul assures them that just as Christ was raised, so too will those who have died in Him be raised at His return.
1 Thessalonians 4:13 And now, dear brothers and sisters, we want you to know what will happen to the believers who have died so you will not grieve like people who have no hope. 14 For since we believe that Jesus died and was raised to life again, we also believe that when Jesus returns, God will bring back with him the believers who have died. 15 We tell you this directly from the Lord: We who are still living when the Lord returns will not meet him ahead of those who have died. 16 For the Lord himself will come down from heaven with a commanding shout, with the voice of the archangel, and with the trumpet call of God. First, the believers who have died will rise from their graves. 17 Then, together with them, we who are still alive and remain on the earth will be caught up in the clouds to meet the Lord in the air. Then we will be with the Lord forever. 18 So encourage each other with these words.
Paul describes this event: “The Lord himself will come down from heaven with a commanding shout, with the voice of the archangel, and with the trumpet call of God. First, the believers who have died will rise from their graves. Then, together with them, we who are still alive and remain on the earth will be caught up in the clouds to meet the Lord in the air” (1 Thessalonians 4:16-17). The phrase “caught up” (from the Greek word ἁρπαγησόμεθα ‘harpagēsometha’, meaning "to seize" or "to snatch" - like the word found in Philippians 2) simply indicates being brought into Christ’s presence. However, this passage says nothing about being removed from tribulation or escaping suffering.
The key lies in understanding this imagery. The phrase “meet the Lord in the air” mirrors an ancient idiom used for greeting a king or ruler as they approached a city. Citizens would go out to meet their king and then accompany him back into the city. It is not about permanently leaving but about welcoming the returning Lord. Similarly, this passage conveys the joy and honor of meeting Christ at His return, not a secret removal from the world.
Furthermore, the passage does not establish a specific timeline for Christ’s return in relation to tribulation. It simply states what will happen when He comes. The focus is entirely on the resurrection of the dead and the ultimate reunion with Christ, meant to comfort those mourning their loved ones.
It is also critical to note that the concept of a pre-tribulation rapture was foreign to the early church. As previously mentioned, this theology emerged in the 19th century, largely influenced by the prosperity gospel and escapist thinking. The Bible, however, consistently teaches endurance through suffering. For example, Jesus says in Matthew 24:13: “But the one who endures to the end will be saved.” Similarly, Revelation frequently highlights the perseverance of the saints during trials.
This passage in 1 Thessalonians is best understood as a promise of resurrection and reunion, a profound encouragement to persevere through persecution with the hope of eternal life. It aligns with the biblical call to endure hardship and remain faithful, not with a modern notion of escaping tribulation. The pre-tribulation rapture theology twists this comforting text into an escapist narrative, diverging from the biblical emphasis on readiness, endurance, and faithfulness through trials.
The context of 1 Thessalonians 4:13-18 becomes even clearer when we look back at Paul’s earlier statement in 1 Thessalonians 3:4. Paul explicitly tells the Thessalonian believers that they will go through tribulations. He writes:
“Even while we were with you, we warned you that troubles would soon come—and they did, as you well know” (1 Thessalonians 3:4).
The Greek word for "troubles" here is θλῖψις (thlipsis, pronounced thlee-psis), which is often translated as "tribulation" or "affliction." This same word is used throughout the New Testament to describe the hardships and persecutions that believers endure (e.g., Matthew 24:9, John 16:33, Romans 5:3).
Paul’s use of thlipsis highlights that tribulation is an expected and integral part of the Christian life, not something to be avoided or escaped through a pre-tribulation rapture. It reinforces the consistent New Testament teaching that believers are called to endure suffering as they await Christ’s return. This suffering is not punishment but a refinement of faith, as seen in 1 Peter 1:6-7: “So be truly glad. There is wonderful joy ahead, even though you must endure many trials for a little while. These trials will show that your faith is genuine.”
By reminding the Thessalonians of the thlipsis they would experience, Paul establishes a clear framework: tribulation is not something believers are spared from, but rather something they are equipped to endure with hope. This contextual understanding of tribulation further dismantles the modern escapist interpretations of a pre-tribulation rapture and reaffirms the biblical call for endurance, faithfulness, and readiness through all trials.
If we go back to Matthew, remembering the initial question of when these things will happen, Jesus begins His response by warning them about false messiahs, wars, and natural disasters. He notes that these events are only the beginning of the birth pains, emphasizing that “the end won’t follow immediately.” This is a crucial point. People often attempt to correlate modern events with end-times prophecy, but Jesus is clear that even great upheavals are just the beginning, not the end itself. When we compare today’s wars to the conflicts of the past, such as the world wars of the 20th century, it becomes evident that worse events have occurred, yet the end did not follow immediately. This perspective should give us pause before jumping to conclusions about current events signaling the end times.
The question often arises, “Will we be raptured out before these things happen?” As we’ve already established, the concept of a pre-tribulation rapture is not biblically grounded. Instead, if we keep reading, the text offers more clarity. In Matthew 24:9, Jesus explicitly states:
Matthew 24:9 “Then you will be arrested, persecuted, and killed. You will be hated all over the world because you are my followers. 10 And many will turn away from me and betray and hate each other. 11 And many false prophets will appear and will deceive many people. 12 Sin will be rampant everywhere, and the love of many will grow cold. 13 But the one who endures to the end will be saved. 14 And the Good News about the Kingdom will be preached throughout the whole world, so that all nations will hear it; and then the end will come.
The clarity here is striking. Believers are warned that they will face persecution, arrest, and even death. There is no promise of escape, but rather a call to endurance. Jesus links the timing of the end with the preaching of the Gospel to all nations. Only after the Gospel has reached the entire world will the end come. This sequence challenges modern escapist teachings, replacing them with a call to perseverance and faithful witness, even in the face of suffering.
The phrase “the one who endures to the end will be saved” is central to understanding Jesus’ teaching. It underscores the necessity of faithfulness through trials. This is not a promise of deliverance from difficulty but rather salvation through steadfastness. Jesus makes it abundantly clear: the path to the end times will be marked by hardship, false prophets, and widespread sin. Yet, through it all, the Gospel will continue to spread, and believers are called to remain faithful until the very end.
Many people misunderstand the structure of Matthew 24, partly because the Olivet Discourse seems to follow an A-B, A-B pattern, shifting between near-future and far-future events. This weaving in and out of timelines creates confusion but is intentional. The same structure can be found in the Book of Revelation, which often intertwines symbolic and literal events, presenting layers of prophecy that apply both immediately and eschatologically.
In verse 15 of Matthew 24, Jesus transitions to a near-future event, saying, “The day is coming when you will see what Daniel the prophet spoke about—the sacrilegious object that causes desecration standing in the Holy Place. (Reader, pay attention!).” This is a reference to the "abomination of desolation" mentioned in Daniel 9:27, 11:31, and 12:11. Historically, this prophecy was fulfilled during the reign of Antiochus Epiphanes in 167 BC when he desecrated the temple. However, Jesus uses this same imagery to predict another desecration, one that would occur in 70 AD.
In the historical context, this desecration came to pass during the Roman siege of Jerusalem. Nero initiated the attack in 66 AD, Vespasian led the early stages, and his son Titus completed the conquest in 70 AD after Vespasian became emperor. Titus desecrated the temple, fulfilling Jesus' prophecy much in the same way as Antiochus Epiphanes had centuries earlier. Jesus' prediction highlights the temple's destruction and ties it to Daniel's prophecy, warning His listeners of an imminent, catastrophic event.
As Jesus continues, He warns those in Judea to flee to the hills when they see these signs. His language underscores the urgency: “A person out in the field must not return even to get a coat. How terrible it will be for pregnant women and nursing mothers in those days! And pray that your flight will not be in winter or on the Sabbath” (Matthew 24:16–20). These words are not abstract; they are a vivid, practical warning for the immediate audience about the horrors of the Roman siege.
In verse 21, Jesus says, “For there will be greater anguish than at any time since the world began, and it will never be so great again. In fact, unless that time of calamity is shortened, not a single person will survive. But it will be shortened for the sake of God’s chosen ones.” The Greek word for "anguish" here is θλῖψις (thlipsis, pronounced THLEEP-sees), which is often translated as "tribulation." This passage makes a critical point: the elect, God’s chosen ones, go through this tribulation. The calamity is so severe that it is shortened for their sake.
The context clearly shows that Jesus is speaking of Christians enduring tribulation, both in the near-future destruction of Jerusalem and in any tribulations that reflect this pattern throughout history. The idea of escaping such hardship is inconsistent with the text. Instead, Jesus emphasizes endurance and faithfulness. The prophecy simultaneously addresses the destruction of the temple in 70 AD and provides a pattern for understanding future tribulations, blending immediate historical events with eschatological themes.
Jesus continues in Matthew 24:23 by issuing a powerful warning: “Then if anyone tells you, ‘Look, here is the Messiah,’ or ‘There he is,’ don’t believe it. For false messiahs and false prophets will rise up and perform great signs and wonders as to deceive, if possible, even God’s chosen ones.” This passage demands discernment. It reminds us that false teachers can perform miracles or create spectacles meant to deceive. Even today, we see this phenomenon, whether it be outright trickery or false motives masquerading as faith. Jesus tells us plainly: don’t be drawn in by claims of secret Messiahs or hidden wonders. These warnings are as relevant now as they were when He spoke them.
He emphasizes the visibility of His return, saying, “For as the lightning flashes in the east and shines to the west, so it will be when the Son of Man comes. Just as the gathering of vultures shows there is a carcass nearby, so these signs indicate that the end is near.” His return will not be hidden or secretive; it will be as unmistakable as lightning illuminating the entire sky. This dispels any notion of a secret rapture or obscure manifestation of Christ.
Jesus then quotes prophetic texts, including Isaiah 13:10 and Joel 2:10, pointing to cosmic disruptions: “Immediately after the anguish of those days, the sun will be darkened, the moon will give no light, the stars will fall from the sky, and the powers in the heavens will be shaken.” This language is both apocalyptic and deeply symbolic, harkening back to the Old Testament prophets who used similar imagery to signal God’s judgment and intervention.
After these cosmic events, Jesus speaks of His glorious return: “Then at last, the sign that the Son of Man is coming will appear in the heavens, and there will be deep mourning among all the peoples of the earth. And they will see the Son of Man coming on the clouds of heaven with power and great glory. And he will send out his angels with the mighty blast of a trumpet, and they will gather his chosen ones from all over the world—from the farthest ends of the earth and heaven.” This moment, rooted in Daniel 7:13, marks the culmination of history. Importantly, it happens after the tribulation, as clearly stated in verse 29. The gathering of the elect is not an escape from hardship but the fulfillment of God’s redemptive plan.
Jesus then draws a lesson from the fig tree: “When its branch becomes tender and its leaves sprout, you know that summer is near. In the same way, when you see all these things, you will know that his return is near, right at the door.” This reinforces the need for readiness, but Jesus tempers this with another statement: “I tell you the truth, this generation will not pass from the scene until all these things take place.”
Here, we return to the A-B, A-B pattern of the discourse. This specific verse refers back to the near-future destruction of the temple in 70 AD, while other portions of the discourse speak to far-future events. Jesus’ prophetic vision encompasses both timelines, weaving them together in a way that demands careful reading and understanding.
He continues: “Heaven and earth will disappear, but my words will never disappear.” This aligns with the prophetic expectation found throughout Scripture. Second Peter 3:10 confirms this: “The heavens will pass away with a terrible noise, and the very elements themselves will disappear in fire, and the earth and everything on it will be found to deserve judgment.” Revelation similarly describes the destruction of the current heavens and earth, making way for the new creation. Isaiah 65:17 anticipates this: “Look! I am creating new heavens and a new earth, and no one will even think about the old ones anymore.”
These passages remind us of a consistent biblical truth: the old must give way to the new. Just as God brought newness through Christ’s resurrection, He will ultimately renew all of creation. Yet, through it all, His Word stands eternal, guiding and sustaining His people until the fulfillment of all things.
When we arrive at verse 36, we come across a very significant point regarding false teachings about the end times:
Matthew 24:36 “However, no one knows the day or hour when these things will happen, not even the angels in heaven or the Son himself. Only the Father knows.
This verse should be a cornerstone in every conversation about End Times prophecy. Yet, it seems to be one of the most ignored passages in speculative eschatology. All extra-biblical predictions about the End Times have one thing in common—they are all wrong. Think about the hubris it takes to proclaim you know the day or hour when Jesus Himself explicitly says that He doesn’t even know.
Jesus’ warning here isn’t just about being misled; it’s about the spiritual arrogance of those who claim knowledge that not even the Son of God possessed while on earth. How can anyone, knowing this text, claim to have divine insight into something Jesus says is known only by the Father? Such claims aren’t just misguided; they are direct acts of disobedience to the Word of Christ.
The arrogance of false prophets is highlighted further in Jesus’ earlier warnings. “If anyone tells you, ‘Look, here is the Messiah,’ or ‘There he is,’ do not believe it” (Matthew 24:23). This isn’t a minor theological difference; it’s a clear violation of what Jesus teaches. Claiming to know the unknowable undermines faith and trust in God’s perfect timing. Jesus calls His followers to readiness and faithfulness, not speculation.
This theme is reinforced in Luke’s Gospel. In Luke 17:20–21, the Pharisees ask, “When will the Kingdom of God come?” Jesus replies, “The Kingdom of God can’t be detected by visible signs. You won’t be able to say, ‘Here it is!’ or ‘It’s over there!’ For the Kingdom of God is already among you.” Jesus challenges their obsession with outward signs and speculation, emphasizing the present reality of God’s kingdom rather than an over-focus on future events.
This teaching carries into the book of Acts. After His resurrection, the apostles ask Jesus, “Lord, has the time come for you to free Israel and restore the kingdom?” (Acts 1:6). Jesus answers with the same clarity as in Matthew: “The Father alone has the authority to set those dates and times, and they are not for you to know” (Acts 1:7). This rebuke is unmistakable—fixating on when God will act is not faithfulness; it’s disobedience.
The warning against speculation is about more than just timing. It’s a call to focus on what truly matters: faith and preparedness. Speculative End Times theology often distracts from the gospel’s mission, turning believers’ attention away from living faithfully and toward fruitless guessing games. Jesus prioritizes trust in God’s plan and readiness to endure over attempting to decipher the unknowable.
To indulge in speculative prophecy is to ignore Jesus’ explicit instructions. It replaces trust with anxiety, preparedness with distraction, and faithfulness with presumption. The emphasis in Scripture is clear: the timing of the End Times belongs to God alone. Anything else is not only futile—it’s disobedience.
What about “The Antichrist?”
The term Antichrist appears exclusively in the letters of John—specifically in 1 John and 2 John—and nowhere else in Scripture. It’s not mentioned in Revelation, nor is it part of the discourse in Matthew 24, although people often read the concept into these texts. Similarly, the "man of lawlessness" referenced in 2 Thessalonians 2 is frequently mislabeled as the Antichrist, even though Paul never uses that term. This demonstrates how much of the popular teaching about the Antichrist is based on inference rather than explicit biblical text.
1 John 2:18 Dear children, the last hour is here. You have heard that the Antichrist [ἀντίχριστος] is coming, and already many such antichrists [ἀντίχριστοι] have appeared. From this we know that the last hour has come. 19 These people left our churches, but they never really belonged with us; otherwise they would have stayed with us. When they left, it proved that they did not belong with us. 20 But you are not like that, for the Holy One has given you his Spirit,[e] and all of you know the truth. 21 So I am writing to you not because you don’t know the truth but because you know the difference between truth and lies. 22 And who is a liar? Anyone who says that Jesus is not the Christ. Anyone who denies the Father and the Son is an antichrist.
First John 2:18 provides significant clarity on the subject: “Dear children, the last hour is here. You have heard that the Antichrist is coming, and already many such antichrists have appeared. From this, we know that the last hour has come.” Notice the pluralization—John explicitly says many antichrists have already come. This aligns with his broader explanation: “Who is the liar? Anyone who says that Jesus is not the Christ. Anyone who denies the Father and the Son is an antichrist” (1 John 2:22). The antichrists John refers to aren’t singular, future political figures; they are individuals who deny Jesus Christ. Moreover, John emphasizes their presence in his time, not in some distant eschatological scenario.
John underscores this by addressing the behavior of these antichrists. “These people left our churches, but they never really belonged with us. Otherwise, they would have stayed with us. When they left, it proved they did not belong to us” (1 John 2:19). Far from being an isolated end-times figure, these antichrists are characterized by their denial of Christ and their departure from the faith community. This is a spiritual condition, not a political prophecy.
Given this, Scripture teaches that the Antichrist isn’t someone we’re waiting for—it’s a spiritual reality we already contend with. Anyone who denies Christ is, by definition, an antichrist. This renders the widespread obsession with identifying a future Antichrist not only unnecessary but a distraction from the gospel. Instead of looking outward for a political savior or a specific enemy, Christians should focus on Christ, the only true Savior.
This teaching also dismantles the fear-based theology surrounding the Antichrist. As Jesus teaches in Luke 12:4–5: “Don’t be afraid of those who want to kill your body; they cannot do any more to you after that. But I’ll tell you whom to fear. Fear God, who has the power to kill you and then throw you into hell. Yes, he’s the one to fear.” In other words, our fear should be reserved for God, not for earthly threats or speculative eschatology. While the Bible does teach that we should have some practical fear (Proverbs 14:16, for example), our fear of death can make us bad witnesses! Fear can be a good thing until it stops us from fulfilling those baptismal requirements, we looked at previously – deny yourself, pick up your cross – then we can follow Jesus. We must be like Jesus – obedient to the point of death. The fixation on the Antichrist and fear-mongering interpretations mirrors the rapture theology in preying on fear, distracting believers from their trust in Christ and their eternal hope in Him.
The Bible is clear: Antichrists are already here. Our focus should not be on speculation about a future figure but on discerning truth from lies and remaining steadfast in Christ. This approach disarms the fear-based teachings about the Antichrist and centers our faith on Jesus as the ultimate and only source of salvation.
The book of Revelation is often misunderstood because many people approach it without reading the Bible comprehensively. If you don't understand the Old Testament prophets, you cannot fully grasp Revelation. Much of its imagery is drawn directly from prophetic books like Ezekiel, Daniel, and Zechariah. A lack of familiarity with these texts leaves readers unprepared to interpret Revelation correctly. Furthermore, many form definitive opinions about the book without actually reading it, relying instead on secondhand information or cultural narratives.
Let’s reset our approach and overview the structure and themes of Revelation. This will not be a comprehensive analysis but rather a framework to understand the bigger picture.
Revelation begins with a prologue in chapter one. John, the author, has a vision of Jesus and is commissioned to write letters to seven churches. Jesus, depicted as the Alpha and Omega, emphasizes His eternal nature and sovereignty. The seven stars are identified as the angels of the seven churches, and the seven lampstands are the churches themselves.
Chapters two and three address these seven churches in Asia Minor. This section is historical and focuses on the strengths, weaknesses, and calls to repentance for each church. It warns against compromise and promises rewards for those who remain faithful, even unto death.
Chapters four and five shift to a heavenly throne room scene. This section is filled with imagery of worship, as elders and creatures praise God. Jesus, represented as a slain lamb, is found worthy to open the scroll, symbolizing God’s redemptive plan.
In chapters six through the beginning of eight, the lamb breaks the seven seals, unleashing judgments on the earth. These include the four horsemen, the martyrs, and cosmic disturbances. An interlude in chapter seven features the sealing of the 144,000 and a vision of a redeemed multitude from every nation. John hears the number 144,000 but sees a multitude, emphasizing the inclusivity of this group. These individuals are those who have died during tribulation.
The seven trumpets follow in chapters eight through eleven, bringing escalating disasters reminiscent of the plagues in Exodus. An interlude includes the measuring of the temple and the ministry of two witnesses. Many interpret the destruction of the earthly temple, as prophesied by Jesus, is reflected here. The witnesses, identified as the two lampstands, symbolize the churches, drawing from Revelation 1:20.
Chapters twelve and thirteen describe a cosmic conflict involving a woman (representing God’s people or the church), a dragon (Satan), and two beasts (symbolizing political and religious systems manipulated by Satan). The identity of the woman in Revelation is not explicitly named, making her symbolism open to interpretation. She is likely a representation of God's people, encompassing both Israel and the Church—a unity seen in the 144,000 (symbolizing Israel) joined by the multitude from every nation (symbolizing the Church). This interpretation aligns with her description as the mother of "all her children," indicating a collective identity rather than an individual, such as Mary. The imagery reflects God's covenant people bringing forth Christ and continuing His mission through spiritual offspring.
The infamous number 666 is introduced here. This number, using gematria, corresponds to Nero Caesar, with variations like 616 also referring to Nero. This ties the text directly to historical events while offering broader applications. Using the ancient practice of gematria, where letters have numerical values, the Hebrew spelling of "Nero Caesar" (נרון קסר) adds up to 666. Some early manuscripts even record the number as 616, reflecting an alternate Latinized spelling of Nero’s name, further confirming this connection. The mark of the beast, placed on the hand or forehead, is a direct affront to the Shema from Deuteronomy 6:8, which commands God’s people to bind His laws as symbols on their hands and foreheads, symbolizing complete devotion to Him. The anti-Shema mark represents allegiance to worldly powers, idolatry, and rejection of God’s authority. Thus, 666 not only points to Nero as a prototype of oppressive, anti-Christlike rulers but also serves as a stark spiritual warning against submitting to systems that oppose God’s commandments and His sovereignty. Worth noting in these chapters are the courage of the martyrs (witnesses):
Revelation 12:11 And they have defeated him by the blood of the Lamb and by their testimony. And they did not love their lives so much that they were afraid to die.
Revelation 13:10 Anyone who is destined for prison will be taken to prison. Anyone destined to die by the sword will die by the sword. This means that God’s holy people must endure persecution patiently and remain faithful.
In chapter fourteen, the focus shifts to the 144,000 who are marked by God. They endure persecution and maintain their faith. The text explicitly states that those who die in the Lord are blessed, countering any notion of a pre-tribulation escape. Chapter fifteen begins with the Song of Moses and The Lamb and then we see the onset of the seven bowls of the seven plaques and continues through chapter sixteen. In chapter seventeen, Babylon is depicted as a great prostitute. In chapter eighteen, Babylon falls. Babylon’s fall is mourned by kings and merchants, marking the collapse of corrupt systems. Babylon has already been used by Peter as code for Rome – 1 Peter 5:13, showing that these are describing historical events that have already happened.
The climactic return of Christ is depicted in chapter nineteen. Jesus, riding a white horse, defeats the beast and establishes His reign. The millennium, described in chapter twenty, introduces a 1,000-year reign of Christ during which Satan is bound. The first resurrection involves the martyrs, while the second follows after the millennium, leading to final judgment.
The book concludes with chapters twenty-one and twenty-two, describing a new heaven and new earth. The destruction of the old heavens and earth fulfills Jesus’s earlier prophecies. God Himself becomes the temple, eliminating any need for a physical structure. The New Jerusalem descends, symbolizing restored fellowship between God and humanity. This is a return to paradise, echoing the Garden of Eden.
So we look at Revelation, the sevens in Revelation can be understood as nesting dolls—interwoven and overlapping cycles of events or visions within three distinct sets of seven: the seven seals, the seven trumpets, and the seven bowls. These sets do not unfold in a strictly linear fashion but instead build on one another, reflecting God's perfect judgment and completeness. For instance, while some of these judgments may have occurred in the past, others point forward to future acts of God. This cyclical nature, much like the A-B-A-B pattern we discussed in Matthew 24-25, emphasizes the layered and timeless application of Revelation’s message.
Regardless of interpretation, we shouldn’t miss the point in the midst of speculation: revelation was written to give hope to those who are suffering persecution and tribulation!!!
Yet, are we getting this wrong too?
Unfortunately, many modern interpretations of Revelation, including ideas like the rapture, distort its true meaning. These interpretations often impose extrabiblical definitions onto the text or confine Scripture to artificial frameworks. These views, which have led to denominations within denominations, create unnecessary division. I’ve even seen people leave churches over disagreements about Revelation interpretations, which is ironic, given that these teachings often stem from misunderstandings of the text itself.
Before we delve into modern interpretations, let’s be reminded of Colossians 2:8: “Don’t let anyone capture you with empty philosophies and high-sounding nonsense that come from human thinking and from the spiritual powers of this world, rather than from Christ.” This verse is critical because many of these popular teachings, including rapture theology, are rooted not in Scripture but in man-made ideas. Because of this, none of the views outlined below are completely biblical or sufficient.
Modern interpretations of Revelation often distort its meaning, focusing on speculative future events rather than its central message: the triumph of Christ and the call for faithful endurance. The futurist view is a relatively new teaching unknown to the early church for nearly 1500 years. It teaches that Revelation largely predicts future events, including a tribulation and Christ's return. The Futurist interpretation of Revelation, now the most popular view among modern evangelical Christians, traces its origins to the 16th century through two Catholic Jesuits, Manuel de Lacunza and Francisco Ribera. Their writings were part of a counter-Reformation effort to refute Protestant claims that identified the papacy as the Antichrist. Many evangelical protestants might be surprised to learn that this was a catholic invention in response to the accusation that the pope is the Antichrist! Ribera's work, In Sacrum Beati Ioannis Apostoli, & Evangelistiae Apocalypsin Commentarii, published in 1585, interpreted most of Revelation as a prophecy of future events, including a literal seven-year tribulation and the rise of a singular Antichrist. This view remained relatively obscure until the 19th century, when it was popularized by John Nelson Darby, a founder of dispensationalism. Through the influence of the Scofield Reference Bible, Futurism became deeply entrenched in American evangelicalism, despite its late development and lack of historical roots in the early church. Martin Luther, while foundational to Protestant theology, held a dismissive view of Revelation. He famously questioned its apostolic authority, stating, “My spirit cannot accommodate itself to this book.” Luther did not consider Revelation prophetic or instructive for the church, instead viewing it as obscure and difficult to interpret. While he later allowed its inclusion in the canon, he continued to downplay its significance, focusing instead on the clarity of Christ’s teachings in other New Testament books. This skepticism towards Revelation made futurist interpretations incompatible with early Protestant thought. Luther’s stance highlights a historical context where futurism was not only absent but would have been seen as an unnecessary distortion. This historical context underscores that futurist interpretations were foreign to Protestant theology until much later, making their modern prevalence among Protestants unusual. Critics argue that it denies Jesus' role as the ultimate temple and high priest, shifting focus from enduring faithfulness amidst persecution to speculative fear-based theology. While futurism appeals to sensationalism and curiosity about the future, it misinterprets much of Revelation by projecting almost all of its prophecies into the distant future.
One of futurism’s most troubling flaws is its denial of Jesus’ clear statements about His identity and mission. The idea of a rebuilt temple contradicts Jesus’ declaration in John 2:19-21 that He Himself is the ultimate temple. Additionally, it undermines His role as the superior High Priest, as described in Hebrews 7:24-28, shifting the focus away from Christ’s sufficiency to physical structures and speculative timelines. Furthermore, futurism evades Revelation’s central call to be faithful amidst persecution. Jesus praises those who remain steadfast, even unto death, from cover to cover in Revelation (e.g., Revelation 2:10, 6:9-11). This aligns with His warning in Luke 12:4-5 to fear God alone, not those who can kill the body. Yet futurism often preys on fear, focusing on escape through an invented rapture rather than endurance in tribulation. This fear-based approach is antithetical to the faith-filled perseverance Jesus commands.
The futurist emphasis on a rebuilt temple poses a serious challenge for evangelism among Jewish believers. Advocating for the restoration of the temple contradicts the teachings of Hebrews, which proclaim Jesus as the ultimate High Priest and the fulfillment of the temple's purpose. Paul’s heartfelt desire in Romans 9–11 was for Israel to recognize Jesus as the Messiah. Supporting the rebuilding of a temple risks affirming practices that Jesus Himself rendered obsolete, diverting Jewish believers from the truth of His sufficiency. If we genuinely care for Israel, as Paul did, we must point them to Jesus, not a physical temple.
The preterist view, in contrast, aligns more closely with the early church’s understanding. Rooted in Jesus’ words in Matthew 24:34 and phrases like “what must soon take place” (Revelation 1:1) and “the time is near” (Revelation 1:3), preterism interprets Revelation as addressing events largely fulfilled in the first century, including the destruction of the temple in 70 A.D. and the persecution under Nero. Early Christians, such as Clement of Rome and Ignatius of Antioch, understood many of Jesus’ teachings and the prophecies in Revelation as relevant to their immediate context. Later church historian Eusebius documented the fulfillment of these prophecies, reinforcing the preterist perspective.
However, preterism also has its limitations. While partial preterism acknowledges the future prophecy of Jesus’ return and following events in Revelation 19 and onward, it can overlook Revelation’s prophetic cycles, which point not only to immediate fulfillments but also to final judgment and ultimate redemption. These “nesting doll” structures allow for layers of meaning—addressing both the early church and the ultimate fulfillment of God’s redemptive plan.
Idealism and historicism, while offering insights, similarly fall short. Idealism reduces Revelation to pure symbolism, neglecting its tangible relevance to history, while historicism imposes post-biblical timelines, often shaped by anti-Catholic sentiment, onto the text.
The Biblical view prioritizes Revelation’s true purpose: proclaiming Christ’s victory and calling believers to worship and readiness. It emphasizes endurance, faithfulness, and assurance in the face of persecution, reminding us that Christ reigns now, His victory is secure, and His Kingdom is advancing. Revelation is a call to fearless faith, not fear-fueled speculation. It urges us to worship the Lamb, live faithfully, and stand firm in the knowledge that God’s promises are sure.
The biblical and early church perspective offers the clearest and most faithful interpretation of Revelation. Modern interpretations often distort its meaning, focusing on speculative future events rather than the central message: the triumph of Christ and the call for faithful endurance amidst persecution. Revelation is not a book of fear-driven predictions but a profound declaration of God’s sovereignty and Christ’s ultimate victory. It respects the historical and cultural context of Scripture, providing a consistent, Scripture-based understanding of prophecy that avoids sensational and speculative interpretations—exactly what Jesus warned us against.
We must move from speculation to reverent observation, stop searching for the Antichrist, and start seeking Christ. Instead of being preoccupied with timelines or symbols, we should be obedient to God’s Word and faithful in our witness. Prophecy in the Bible isn’t about satisfying curiosity; it’s about demonstrating God’s faithfulness to His promises. It assures us that Christ reigns now, His victory is secure, and His Kingdom is advancing even through trials and persecution.
Desiring to be raptured out of tribulation denies the biblical teaching that trials refine our faith and bring eternal rewards. Revelation repeatedly highlights the blessings for those who endure (e.g., Revelation 2:10, 7:14). Paul reinforces this in Romans 5, stating that tribulations develop endurance, character, and hope. Escaping tribulation not only forfeits these growth opportunities but also the rewards promised to those who persevere. Faith is proven in the furnace of affliction, and believers are called to endure with the assurance that our trials prepare us for greater glory.
This perspective calls us to live each day as if Jesus could return tomorrow, to focus on loving God and loving others, and to care for “the least of these” (Matthew 25:40). It is a call to build our faith through Scripture, prayer, and service, and to endure trials, knowing they refine us and prepare us for glory, as Paul reminds us in Romans 5. True biblical prophecy doesn’t leave us paralyzed with fear; it strengthens us with hope, pointing us to Christ and His eternal reign.
Romans 5:1 Therefore, since we have been made right in God’s sight by faith, we have peace[a] with God because of what Jesus Christ our Lord has done for us. 2 Because of our faith, Christ has brought us into this place of undeserved privilege where we now stand, and we confidently and joyfully look forward to sharing God’s glory. 3 We can rejoice, too, when we run into problems and trials [tribulations/θλίψεσιν], for we know that they help us develop endurance. 4 And endurance develops strength of character, and character strengthens our confident hope of salvation. 5 And this hope will not lead to disappointment. For we know how dearly God loves us, because he has given us the Holy Spirit to fill our hearts with his love.
Because of our faith, Christ has brought us into a place of undeserved privilege, where we stand confidently and joyfully as we await the fulfillment of His promises. We do so with a hope that will not disappoint, even in the face of tribulations. These trials help us develop endurance, which shapes our character and deepens our hope of salvation. This is not a vague optimism but a confident assurance grounded in God’s unchanging love, demonstrated through the presence of the Holy Spirit in our lives.
The Holy Spirit is essential in navigating tribulations. Through Him, we experience true joy, peace, patience, and kindness, even in the midst of hardship. Jesus’ teachings about the end times are not about constructing elaborate charts or mastering theological jargon. Instead, they emphasize faithfulness, service, and readiness for eternity.
The trials we face today are shaping us for the glory of tomorrow. They prepare us for Christ’s return, not through speculation about when it will happen, but by living faithfully now. When Jesus comes again, may He find us prepared—living out our faith in service, love, and unwavering hope.
©️ Copyright 2024 Gene SimcoMost Scripture quotations are taken from the Holy Bible, New Living Translation, copyright ©1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Carol Stream, Illinois 60188. All rights reserved.Scriptures in brackets reflect the original Biblical languages.