Pastor Terrie Beede's "Studies in Theology" series, grounded in the anchor text of 1 Timothy 4:16, concluded its extensive exploration on June 16, 2010, with The Return of Christ. This 46th session, marking the culmination of a study that began over a year and a half prior, fittingly closed the systematic theology series by focusing on the "blessed hope of the believer"—the return of Jesus Christ. Pastor Beede emphasized that doctrine, far from being dry, "affects us where we live".
The session was framed by Calvary Chapel Milwaukee's statement of faith: "We believe in the second coming of Jesus Christ, which is his personal visible return to earth, and the establishment of his millennial kingdom. We believe in the resurrection of the body, the final judgment, and the eternal blessing of the righteous and endless suffering of the wicked".
Beede reviewed previous discussions on the final judgment of unbelievers (Revelation 20:11-15), where every deed and heart would be revealed, and punishment would be "complete" and "eternal". This judgment's purpose is to "display before all rational creatures the declarative glory of God".
The manner of Christ's return was described as sudden, personal, visible, and bodily. He will come "with clouds and every eye shall see him," making denial impossible. The dead in Christ will rise first, followed by living believers caught up "in the clouds to meet the Lord in the air".
Acknowledging the complexity of interpreting the Book of Revelation, Beede provided an overview of different viewpoints:
• Literary Genre: Debate exists whether Revelation is primarily apocalyptic literature (characterized by artificial visions, pseudonymous authors, pseudo-prophecy, heavy symbolism, and not seriously accepted as canonical by early Jewish sects), or prophetic literature (rooted in real experiences given by God, with John identifying himself as the author and his message as prophecy relevant to his time, often containing both near and far fulfillments).
• Interpretive Methods:
◦ Preterism: Views Revelation as fulfilled in the past, primarily in the fall of Jerusalem in 70 AD.
Full Preterism (condemned as heresy) believes Jesus literally returned in judgment in 70 AD and we are in the new heavens/earth (a spiritual reality).
Partial Preterism holds that chapters 1-18 were fulfilled in the first century, with Christ's reign being spiritual in the hearts of men. This view is held by many evangelicals but faces difficulties with literal interpretations of events like "every eye shall see him" in 70 AD.
◦ Historicism: Interprets Revelation as a symbolic prophecy of church history (e.g., reformers identifying the beast with the Roman Catholic Church). This view is challenging due to the lack of clear scriptural references for historical events and subjective interpretations.
◦ Idealism: Sees Revelation as a timeless, symbolic exposition of the struggle between good and evil, applicable to every generation. It does not posit specific historical events or a literal millennium. It struggles to reconcile with Revelation's self-identification as a prophecy.
◦ Futurism: Understands Revelation as a prophetic book whose events are largely still coming in the future, depicting a final antichrist, a Great Tribulation, God's dealings with Israel, and Christ's return ushering in a literal thousand-year reign (the millennium). Calvary Chapel Milwaukee holds a Futurist perspective.
Three main millennial viewpoints were discussed:
• Amillennialism: Believes there will be no literal 1000-year reign of Christ on Earth. It interprets Christ's reign as a spiritual reality in the hearts of believers and in heaven, challenging the literal interpretation of Revelation 20's resurrections.
• Postmillennialism: (Associated with preterism) Believes Christ will return after a long period during which the gospel advances, bringing widespread righteousness and peace to the earth.
• Premillennialism: Believes Christ will return before a literal 1000-year reign on Earth. This view includes:
◦ Pre-Tribulationism: Believers are raptured before the seven-year Great Tribulation.
◦ Mid-Tribulationism: Believers are raptured halfway through the Tribulation.
◦ Post-Tribulationism: Believers are raptured at the end of the Tribulation, enduring persecution with divine protection.
All premillennial views share common factors: belief in Revelation's prophetic nature, future events, a final Antichrist, a literal Tribulation, Christ's personal bodily return to reign, God's judgments on the sinful world (not the church), an ingathering of Israel, and a new heaven and earth.
Beede stressed that due to the sometimes unclear scriptural data, believers should be somewhat tentative in their eschatological conclusions, prioritizing loyalty to Scripture over "isms" and avoiding unnecessary division. The core affirmation is the return of Jesus Christ as the blessed hope. Calvary Chapel Milwaukee affirms a premillennial return but chooses not to divide over precise timing (pre, mid, or post-tribulation).
The meaning of Christ's return encompasses:
• The final testimony to God's truthfulness, fulfilling His promises (the Holy Spirit is the "earnest" or down payment).
• The final testimony to God's sovereignty, as He will not be prevented from executing judgment and setting things right.
• The final testimony to God's justice, as all will acknowledge His righteousness.
• The final testimony to God's love.
• The hope of all Christians, motivating them to deny ungodliness and live righteously while "looking for that blessed hope".
The believer's response to this truth is crucial: the degree of our longing for Christ's return reflects our spiritual condition, our understanding of ourselves as "strangers and pilgrims" in this world, and our detachment from worldly pursuits. Our "lifestyle is in heaven," driving us to live godly lives in anticipation of His glorious appearing.