“Three Views on the Rapture: Pretribulation, Prewrath, or Posttribulation” is a thought-provoking book (Counterpoints series) that delves into one of the most debated topics among Christians: the timing of the rapture. Authored by leading scholars, Douglas J. Moo, Alan Hultberg, and Craig A. Blaising, this book presents three distinct perspectives on when the rapture will occur in relation to the events of the end times.

1 Thessalonians 4:13-18 (NLT) 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. 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.

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. 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. 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. So encourage each other with these words.

The book begins with an introduction that sets the stage for the discussion, explaining the significance of the rapture within eschatological theology and the diverse interpretations surrounding it. It highlights the importance of understanding the biblical passages related to the rapture and the need for respectful dialogue among believers who hold different views.

Pre-Trib

The pretribulation rapture view, presented by Craig A. Blaising, holds that believers will be taken up to heaven before the period of intense tribulation mentioned in the book of Revelation. This perspective asserts that the rapture is an event separate from the second coming of Christ, and that it will occur prior to the onset of the prophesied tribulation.

Proponents of the pretribulation rapture view argue that this interpretation aligns with the New Testament’s emphasis on the imminent return of Christ and the hope and comfort it provides to believers. They point to passages such as 1 Thessalonians 4:13-18, where Paul describes how the Lord will descend from heaven, and believers who are alive will be caught up to meet Him in the air. This catching away of believers, or the rapture, is seen as a moment of joyful reunion with Christ and the resurrection of deceased believers.

Advocates of this view emphasize that the tribulation period, often associated with intense turmoil and divine judgment, is distinct from the church’s experience. They argue that the purpose of the tribulation is to bring judgment upon the unbelieving world and to fulfill God’s purposes for Israel, rather than to purify or refine the church. Therefore, believers are viewed as being spared from the wrath to come (1 Thessalonians 5:9), taken away to be with Christ in heaven before the tribulation unfolds on earth.

In support of the pretribulation rapture, proponents also draw from the early church’s historical understanding of the rapture. They highlight writings from church fathers such as Ephraem the Syrian, who expressed belief in a two-stage return of Christ, with the first stage being a secret coming to rapture believers.

Critics of the pretribulation rapture view raise various objections. Some argue that the concept of a pretribulation rapture is a relatively recent theological development and not widely accepted throughout church history. Others contend that the Bible does not explicitly support a two-stage return of Christ, as would be required by a pretribulation rapture, and that the passages cited can be interpreted differently.

Despite these disagreements, the pretribulation rapture view continues to be influential and widely held among certain segments of Christianity. It provides believers with a sense of hope, anticipating their rescue from the tribulation and the fulfillment of God’s promises of eternal life and redemption.

Pre-Wrath

The prewrath rapture view, presented by Alan Hultberg, offers an alternative perspective on the timing of the rapture within the context of the end times. This view suggests that the rapture will occur after a portion of the tribulation has taken place but before the final outpouring of God’s wrath.

Advocates of the prewrath rapture view argue that while believers will experience persecution and tribulation during the end times, they will be delivered by Christ before the culmination of God’s wrath upon the earth. They assert that the church will undergo a period of intense tribulation, including events described in the book of Revelation, such as the seals and the trumpets. However, they contend that the wrath of God, often associated with the bowl judgments, is reserved for the latter part of the tribulation.

Key biblical passages are examined to support the prewrath rapture view. For instance, proponents often point to Matthew 24, where Jesus provides insights about the end times. They argue that the signs and events described by Jesus indicate a progression of tribulation leading up to His second coming. They identify the midpoint of the tribulation, marked by the “abomination of desolation” mentioned in Daniel’s prophecy, as a crucial dividing point before the rapture occurs.

Furthermore, advocates of the prewrath rapture view emphasize the importance of the book of Revelation in understanding the timing of the rapture. They analyze the sequence of events outlined in Revelation, proposing that the rapture takes place after the opening of the sixth seal but before the outpouring of the bowl judgments. This positioning allows for the church to experience tribulation while preserving them from God’s final wrath.

The prewrath rapture view seeks to reconcile the scriptural emphasis on believers enduring persecution and tribulation with the hope of their ultimate deliverance by Christ. It acknowledges the challenges faced by the church but emphasizes the assurance of Christ’s intervention and rescue prior to the final judgment. This perspective offers a middle ground between the pretribulation and posttribulation views, acknowledging the presence of tribulation while maintaining the distinct timing of the rapture event.

Critics of the prewrath rapture view raise objections based on alternative interpretations of biblical passages and theological frameworks. Some argue that the distinction between tribulation and wrath is not clearly delineated in Scripture, while others contend that the prewrath rapture view does not sufficiently account for the unity of the church throughout the entire period of tribulation.

In summary, the prewrath rapture view asserts that believers will face tribulation but will be delivered by Christ before the final outpouring of God’s wrath. It seeks to provide a nuanced understanding of the events leading up to the rapture, drawing from biblical passages and prophetic timelines to support its position.

Post-Trib

The posttribulation rapture view, presented by Douglas J. Moo, proposes that the rapture and the second coming of Christ are not two separate events, but will occur simultaneously at the end of the tribulation period. This perspective suggests that believers will experience the full extent of the tribulation but will be gathered to meet Christ upon His glorious return.

Advocates of the posttribulation rapture view emphasize the unity of the church throughout the tribulation period. They argue that the New Testament consistently presents the church as enduring persecution and tribulation, sharing in the sufferings of Christ. They point to passages such as Matthew 24:29-31, where Jesus describes His coming immediately after the tribulation, and 1 Thessalonians 4:16-17, which speaks of the Lord’s descent with the voice of an archangel and the gathering of believers.

Proponents of this view also highlight the consistent pattern seen throughout Scripture, where God’s people are often tested and refined through trials before experiencing deliverance. They contend that the tribulation period serves as a refining process for believers, preparing them for the glorious return of Christ and their ultimate glorification.

In support of the posttribulation rapture view, advocates analyze biblical passages, particularly those associated with the second coming of Christ and the resurrection of the righteous. They often draw from the teachings of Jesus in passages such as Matthew 24 and Luke 17, where the gathering of the elect is mentioned in connection with the visible and universally recognizable return of Christ.

Additionally, proponents of the posttribulation rapture view argue that this perspective aligns with the overall narrative of redemption found in Scripture. They emphasize the continuity between Old Testament prophecies regarding the day of the Lord and the New Testament descriptions of Christ’s second coming, suggesting that the events described are part of a unified redemptive plan.

Critics of the posttribulation rapture view raise objections based on alternative interpretations of biblical passages and the distinction between the church and Israel. They argue that the posttribulation rapture view does not account for the imminency and surprise associated with the rapture event, as believers would be aware of the timing of Christ’s return during the tribulation. Others contend that the church is distinct from Israel and, therefore, should be exempt from the judgment poured out during the tribulation.

In summary, the posttribulation rapture view posits that believers will go through the tribulation period but will be gathered to meet Christ at His second coming. It emphasizes the unity of the church in enduring tribulation, viewing it as a necessary part of the preparation for Christ’s return and the ultimate redemption of believers. This perspective offers a different understanding of the timing and purpose of the rapture, highlighting the continuity of God’s redemptive plan throughout history.

The Takeaway

“Three Views on the Rapture” provides readers with a comprehensive understanding of the different positions on this contentious topic. It invites readers to explore the biblical evidence, theological reasoning, and historical context behind each view, empowering them to form their own informed conclusions. Whether one is a seasoned theologian or a curious believer seeking clarity, this book offers valuable insights and encourages a deeper engagement with the complex subject of the rapture.

In the last episode, we reviewed a thought-provoking book called “Three Views on the Rapture: Pretribulation, Prewrath, or Posttribulation” that delves into one of the most debated topics among Christians: the timing of the rapture. Implied in the discussion of the rapture is an understanding of the event closely related to it, called the Tribulation. One of the key features of the Tribulation is the rise of a prominent global leader who has come to be called Antichrist. The scholars who authored this book disagree about the timing, but also about the nature of the Tribulation. Will Christians be there? This question shapes how we might understand the Tribulation in light of Jesus’ return. But are there other questions? 

Introducing the Antichrist

At the end of history as we know it, evil and rebellion against God will rise, represented by an earthly ruler known as Antichrist. The prophetic chapters of the book of Daniel reveal a sequence of empires ended by the kingdom of God. They predict a future time when a powerful king arises to oppress God’s people. This king will be the ultimate, satanically inspired opponent of God, a climactic person of wickedness and arrogance. According to Daniel 9:27, this Antichrist will make a covenant with Israel, which he will break to desecrate the temple. (Compare Matthew 24:14).

• Daniel 9:26-27 (NLT) “After this period of sixty-two sets of seven, the Anointed One will be killed, appearing to have accomplished nothing, and a ruler will arise whose armies will destroy the city and the Temple. The end will come with a flood, and war and its miseries are decreed from that time to the very end. The ruler will make a treaty with the people for a period of one set of seven, but after half this time, he will put an end to the sacrifices and offerings. And as a climax to all his terrible deeds, he will set up a sacrilegious object that causes desecration, until the fate decreed for this defiler is finally poured out on him.”
• Matthew 24:14 (NLT) “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.”

Also called the Man of Lawlessness, the Antichrist will exalt himself and defy God, actually claiming to be God himself. (Compare Daniel 11:36).

• 2 Thessalonians 2:3-5, 8-12 (NLT) Don’t be fooled by what they say. For that day will not come until there is a great rebellion against God and the man of lawlessness is revealed—the one who brings destruction. He will exalt himself and defy everything that people call god and every object of worship. He will even sit in the temple of God, claiming that he himself is God…. Then the man of lawlessness will be revealed, but the Lord Jesus will slay him with the breath of his mouth and destroy him by the splendor of his coming. This man will come to do the work of Satan with counterfeit power and signs and miracles. He will use every kind of evil deception to fool those on their way to destruction, because they refuse to love and accept the truth that would save them. So God will cause them to be greatly deceived, and they will believe these lies. Then they will be condemned for enjoying evil rather than believing the truth.

In keeping with Daniel 7:7, this character is described as a “beast” in John’s Revelation.

• Revelation 13:1, 5, 7-8 Then I saw a beast rising up out of the sea…. The beast was allowed to speak great blasphemies against God. And he was given authority to do whatever he wanted for forty-two months…. And the beast was allowed to wage war against God’s holy people and conquer them. And he was given authority to rule over every tribe and people and language and nation. And all the people who belong to this world worshiped the beast.

The “Great Tribulation”

Christians face tribulation throughout the present age. But a period of intense suffering is coming at the end of history, often called The Great Tribulation. It will be a time of terrible calamity, a time of trouble never seen before (Daniel 12:1; Matthew 24:21-22). It will be a  time of warfare, blasphemy, deception, persecution of God’s people (Daniel 7:,20-22, 25; 9:27; 11:44), with terrible calamities in the natural world (Revelation 6:12-13). This Tribulation will not be local or regional, but will encompass the whole world. It will take shape in two primary ways.

1. Persecution. As we’ve seen, the Antichrist opposes God and seeks to destroy God’s people. Many will be martyred for their loyalty to God.
2. God’s Judgment. God will rain down his judgment upon the Antichrist and his followers, in fact, upon sinful humanity as a whole. This is the second element of the Tribulation: divine wrath.

Revelation 16:1 Then I heard a mighty voice from the Temple say to the seven angels, “Go your ways and pour out on the earth the seven bowls containing God’s wrath.”

At the end of the tribulation period, Christ will publicly return (Revelation 19:11-21). He will destroy the Antichrist and his followers, and establish his earthly kingdom. 

Debates About the Tribulation

One area of debate about the Tribulation and the Antichrist has to do with whether these events are future or past. While some Christians interpret the prophetic passages as referring to events to happen at some future time, others understand these writings to describe to the general conflict between God and Satan that has been occurring throughout history, resulting in many “antichrist” characters and many times of tribulation for believers. 

Within those who hold a futurist view, any debate surrounding the Tribulation centers around whether the rapture will occur before, during, or after this final period. To put it another way, will Christians be in the Tribulation to suffer, and in what ways?

• The Pretribulation rapture position holds that the Tribulation is a time of God’s wrath on sinful, rebellious humanity. Christians are not appointed to suffer wrath (1 Thessalonians 5:9; Revelation 3:10). God’s means of deliverance from his judgment is to remove the church from the earth. Since the church will not be in the Tribulation, Christians will not experience persecution under the Antichrist. Those who suffer from persecution in Revelation 13 are either Jews, or people who came to believe in Jesus after the Rapture, or both.

• The Prewrath rapture view teaches that the Tribulation falls into two parts. The first involves persecution. The second is a time of God’s wrath on sinful, rebellious humanity. Since the Rapture occurs after the rise of Antichrist, but before the wrath of God is poured out in judgment, the church will be present for the first aspect (persecution) but not the second (wrath).

• The Posttribulation rapture position holds that because the Rapture occurs when Jesus comes in public triumph over evil, the church will experience persecution under the Antichrist. It will be present on the earth during the time of God’s wrath on sinful humanity. Believers are forever exempt from God’s wrath (Romans 5:9; 1 Thessalonians 1:10). But this promise does not require Christians to be physically absent. Consider how God spared Noah from his judgment on humanity during the flood. Isaiah 26:20-21 portrays a situation where people escape God’s judgment without being removed. Also, in Revelation, the expressions of God’s wrath are not applied to every person (see Revelation 9:4; 16:2). 

The Takeaway

Christians who honor God have held all these positions over time. Good arguments can be made for any of them. So it’s wise to welcome Christians with different views. Yet it seems prudent that Christians should prepare for times of tribulation. Times of trial and pressure come throughout history, and we aren’t promised any exemption. When the most extreme time of tribulation comes in the future, we may not have to endure it. But shouldn’t we be prepared for the worst? We can be prepared, not to avoid martyrdom, but to remain faithful to Jesus in times of trial, because we know that God will sustain us and be present with us no matter what happens.

• James 1:2-4 (NLT) Dear brothers and sisters, when troubles of any kind come your way, consider it an opportunity for great joy. For you know that when your faith is tested, your endurance has a chance to grow. So let it grow, for when your endurance is fully developed, you will be perfect and complete, needing nothing.

“Three Views on the Millennium and Beyond” is a book that explores and presents three different perspectives on the biblical concept of the millennium and its implications for the future. The book features contributions from three prominent theologians, each advocating a distinct viewpoint: postmillennialism, amillennialism, and premillennialism.

Revelation 20:1-6 (NLT) Then I saw an angel coming down from heaven with the key to the bottomless pit and a heavy chain in his hand. He seized the dragon—that old serpent, who is the devil, Satan—and bound him in chains for a thousand years. The angel threw him into the bottomless pit, which he then shut and locked so Satan could not deceive the nations anymore until the thousand years were finished. Afterward he must be released for a little while.Then I saw thrones, and the people sitting on them had been given the authority to judge. And I saw the souls of those who had been beheaded for their testimony about Jesus and for proclaiming the word of God. They had not worshiped the beast or his statue, nor accepted his mark on their foreheads or their hands. They all came to life again, and they reigned with Christ for a thousand years.This is the first resurrection. (The rest of the dead did not come back to life until the thousand years had ended.) Blessed and holy are those who share in the first resurrection. For them the second death holds no power, but they will be priests of God and of Christ and will reign with him a thousand years.

Postmillennialism

The postmillennialist perspective is rooted in the belief that the spread of the gospel and the influence of Christianity will gradually bring about a time of unprecedented peace, righteousness, and spiritual prosperity on Earth, known as the millennium. Proponents of this view argue that the Great Commission, which commands Christians to make disciples of all nations, will ultimately be fulfilled as the message of salvation permeates every corner of the world.

Postmillennialists draw support for their perspective from biblical passages that speak of the advancement of God’s kingdom. They highlight verses such as Isaiah 2:2-4, which envisions all nations coming to worship the Lord, and Matthew 13:31-33, where Jesus compares the kingdom of heaven to a small seed that grows into a large tree.

According to postmillennialism, the millennium represents a time of social, cultural, and moral transformation as the principles of God’s kingdom become increasingly evident in society. This view sees the Church as playing a vital role in this process, influencing various spheres of life, including politics, education, economics, and the arts. By establishing godly institutions and practicing biblical principles, believers will contribute to the overall improvement of society.

The return of Christ is seen as the culmination of the millennium, signaling the end of this period of spiritual prosperity and inaugurating the final judgment and the eternal state. However, postmillennialists differ in their understanding of the nature of Christ’s return. Some envision a literal, physical return, while others see it as a symbolic representation of Christ’s victory and the establishment of his eternal reign.

Critics of postmillennialism often raise the challenge of the persistence of evil and suffering in the world. They argue that the present reality seems far from the ideal envisioned by postmillennialists. In response, postmillennialists emphasize that the growth and progress of God’s kingdom may be gradual and face obstacles, but ultimately, they believe that God’s redemptive plan will prevail and lead to a time of unprecedented peace and righteousness on Earth.

Overall, the postmillennialist perspective is characterized by an optimistic outlook on the future, as it envisions the transformative power of the gospel shaping the world and preparing it for the return of Christ.

Amillennialism

Amillennialism is a theological perspective that interprets the millennium mentioned in the book of Revelation as a symbolic representation rather than a literal thousand-year period. Advocates of amillennialism believe that the present Church age, starting from the first coming of Christ until his second coming, is the figurative millennium. This view emphasizes the spiritual reign of Christ in the hearts of believers and downplays the idea of a literal earthly kingdom.

Amillennialists derive their understanding from various biblical passages and symbolic language found in the book of Revelation. They argue that the binding of Satan mentioned in Revelation 20 represents Christ’s victory over sin and evil through his death and resurrection. This victory is seen as inaugurating the present age in which Satan’s power is limited, allowing the spread of the gospel and the growth of the Church.

According to amillennialism, the reign of Christ during the millennium is a spiritual reign, manifested in the Church’s proclamation of the gospel and the transformation of individual lives. This perspective emphasizes that the kingdom of God is not confined to a specific geographical or temporal realm but is realized in the hearts of believers across all ages and nations.

Amillennialists also emphasize the symbolic nature of numbers in the book of Revelation. They argue that the number one thousand, often associated with the millennium, represents completeness and fullness. Thus, the millennium is not understood as a literal thousand-year period but rather as a symbolic representation of the entire Church age.

Unlike other millennial views, amillennialism does not anticipate a distinct future earthly reign of Christ. Instead, it sees the present age continuing until Christ’s second coming, which will mark the end of the Church age and initiate the final judgment and the establishment of the eternal state. Amillennialists believe in a single, all-encompassing resurrection and judgment for both believers and unbelievers, leading to the new heaven and new earth described in Revelation 21.

Critics of amillennialism often challenge its interpretation of the symbolic language in the book of Revelation and argue for a more literal understanding of the millennium. They contend that the amillennial perspective downplays the promises of a future earthly kingdom and a physical reign of Christ.

Overall, amillennialism presents a symbolic and spiritual understanding of the millennium, emphasizing the present reign of Christ in the Church and the ultimate fulfillment of God’s redemptive plan in the eternal state, rather than in a distinct future earthly kingdom.

Premillennialism

Premillennialism is a theological perspective that anticipates the literal return of Christ before the establishment of a thousand-year earthly reign, known as the millennial kingdom. Premillennialists believe that before Christ’s return, there will be a period of tribulation and upheaval, often referred to as the Great Tribulation, characterized by intense suffering, persecution, and the rise of the Antichrist.

According to premillennialism, the Great Tribulation is described in various biblical passages, including Jesus’ teachings in the Gospels and the book of Revelation. This time of turmoil is seen as a necessary precursor to Christ’s return and the establishment of his earthly reign. Premillennialists often divide this period into two phases: the beginning characterized by birth pains and the latter part referred to as the Great Tribulation.

Premillennialists interpret biblical prophecies concerning Israel and the Jewish people as playing a significant role in God’s future plans. They believe in the restoration and regathering of Israel as a nation, as prophesied in the Old Testament. The millennial kingdom is viewed as a time when Christ will rule from Jerusalem, fulfilling the promises made to the descendants of Abraham and David.

During the millennial reign, premillennialists expect a global transformation, both spiritually and physically. They envision a time of peace, righteousness, and prosperity, with Christ personally present and reigning as the righteous king. This period is often characterized by the restoration of creation, the defeat of evil forces, and the fulfillment of God’s promises to his people.

After the millennial reign, premillennialists believe there will be a final rebellion led by Satan, followed by the last judgment, where all individuals will be held accountable for their actions. This judgment will lead to the creation of a new heaven and a new earth, signifying the culmination of God’s redemptive plan.

Premillennialism is further divided into different subcategories, including dispensational premillennialism and historic premillennialism. Dispensational premillennialism distinguishes between God’s plan for Israel and the Church, emphasizing a literal interpretation of biblical prophecies and a distinct future for Israel. Historic premillennialism, on the other hand, sees a more unified plan for Israel and the Church and often adopts a more symbolic interpretation of certain prophetic passages.

Critics of premillennialism question the literal understanding of the millennium and the interpretation of biblical prophecies concerning Israel. They argue for a more symbolic or spiritual interpretation of these passages and emphasize the already present spiritual reign of Christ in the Church.

Overall, premillennialism presents a future-oriented view that highlights Christ’s imminent return, a period of tribulation, and a literal thousand-year reign on Earth. It emphasizes the fulfillment of God’s promises to Israel and the global transformation that will occur during the millennial kingdom.

The Takeaway

The book “Three Views on the Millennium and Beyond” offers readers a valuable opportunity to explore and understand different theological perspectives regarding the millennium and its implications for the future. By presenting the postmillennialist, amillennialist, and premillennialist viewpoints, the book invites readers to engage with diverse interpretations of biblical passages and prophetic literature.

By exploring the postmillennialist, amillennialist, and premillennialist perspectives, readers are prompted to consider profound questions about the nature of God’s kingdom, the role of the Church, and the future of humanity. The book serves as a catalyst for deeper reflection on the biblical narrative, the relationship between the present age and the age to come, and the ultimate hope and fulfillment of God’s redemptive plan.

Ultimately, the takeaway from “Three Views on the Millennium and Beyond” is not to seek a definitive answer on the precise details of the future, but rather to foster a spirit of humility, open-mindedness, and unity within the broader body of Christ. It encourages Christians to engage in respectful dialogue, appreciate diverse perspectives, and prioritize the core teachings of the faith while maintaining a sense of anticipation for the fulfillment of God’s ultimate purposes in the age to come.

“Four Views on Hell” is a book that explores and presents four different perspectives on the biblical concept of hell. The book features contributions from four evangelical theologians. None of them deny the existence of hell, but each argues, based on scriptural evidence, for a different vision of what hell is like: eternal, conscious torment (the traditional view), terminal punishment (annihilationism), ultimate reconciliation (a Christian sort of universalism), and purgatory.

Eternal Conscious Torment

The eternal conscious torment position is the traditional view largely held by Christianity for centuries. It sees hell is a place of God’s punishment for sin, where people experience conscious torment. In this view, hell lasts for eternity.

While the idea of hell is increasingly rejected in our day for emotional reasons, our views must be tested against scripture versus emotion. This first view is based on a high view of God and a high view of sin, arguing that a diminished view of sin, which results from a diminished view of the holiness and glory of God, leads to a diminished view of hell. In light of a high view of God, even the smallest sins are serious, because they are committed against a being of infinite value and importance. As a result, an eternal punishment cannot be simply dismissed. Likewise, if God’s goodness is so infinite compared to us, then it follows that our sin (against God) likewise needs to be punished infinitely.

Proponents of the traditional view cite ten Bible texts, from which they develop three characteristics that support this view of hell. These three characteristics are final separation of humans from God, an unending experience of hell, and a just retribution for sin. This view has important implications. In this perspective, only the prospect of eternal, conscious torment adequately reminds us of our need to fear God, along with the urgency of evangelism.

Critics of the eternal conscious torment view point out that our emotional objections cannot simply be dismissed, because they arise from the image of God we possess. They also question whether the glory or value of God requires an infinite punishment, dismissing this assumption as both unbiblical and emotional. They disagree that hell is necessary to display God’s glory. Critics believe that proponents read too much into each of the Bible texts cited, weakening the strength of arguments for each of the three characteristics mentioned above. Further, proponents have not adequately considered, or have minimized, verses in the Bible that support other views. Disagree that hell is necessary to display God’s glory.

Overall, the eternal, conscious torment view of hell relies on the exegesis of biblical texts to make the case for what most Christians have always believed.

Terminal Punishment

The terminal punishment view is also known best as “annihilationism.” It teaches that, rather than suffering eternal torment, those who are punished in hell will eventually be destroyed. Punishments for different people will last for different amounts of time, depending on how sinful they were. Then, when their punishment is complete, they will simply cease to exist.

The heart of the argument for terminal punishment revolves around the biblical words translated as “eternal” and “destruction.” These words, it is said, don’t always mean what we assume they mean when we read them in English. The argument is that the word “eternal” is often figuratively used, and that “eternal” punishment may refer, not to the eternal action of punishing, but to the eternal results of the action. At the same time, the words “death,” “destruction,” “perish” or “extinction” are used literally. The natural meanings of these words suggest finality rather than ongoing conscious existence. For example, “the lake of fire” in Revelation 20:14-15 is referred to as “the second death.” 

Proponents of terminal punishment also point to several Bible passages that support their view over the eternal, conscious torment view. They hold that when Romans 6:23 says, “The wages of sin is death,” this is not meant in some spiritual sense, but refers to the actual cessation of life. They hold, based on the justice of God, that finite sin does not merit infinite punishment. They also point out that biblical passages used to support this view could just as easily be interpreted in favor of other views.

Critics of the terminal punishment view argue that too many Bible passages support the idea that the wicked will suffer never-ending torment in hell, and that the terminal punishment interpretation of such passages remains unconvincing. At best those passages could support either view, but are not absolutely in support of annihilation.

Overall, the terminal punishment view of hell takes biblical concepts like “eternal” and “destruction” seriously to strike a unique balance between God’s holiness and his benevolence.

Ultimate Reconciliation

This view of hell represents a sort of universalism, but based on Christian principles rather than secular pluralism. The idea is that God will ultimately reconcile all people to himself, even if there is a punishment to be endured at the end of the age. After Jesus returns, everyone will live in some sort of torment until they repent, and then they will live forever in eternal bliss.

Advocates of this view argue that several early church fathers thought this way. They cite Bible verses that say that God does not want anyone to perish (2 Peter 3:9) and that Jesus takes away the sin of the world (John 1:29). Their view is thus strongly centered on the atoning work of Christ. His death is so powerful that it is able to overcome and reverse human unbelief. They cite Romans 5:18, “Just as one trespass resulted in condemnation for all people, so also one righteous act resulted in justification and life for all people.” What does this second reference to “all people” mean? Yet this is not an “all roads lead to heaven” pluralism. The death and resurrection of Jesus are the only means God’s free gift of salvation is available to those who will repent and believe, both in this life and the next. 

Yet the universalist understanding of hell is not based on examining specific biblical texts on hell, or on looking at the broader arc of Biblical theology. It is built mainly on deductive arguments rather than exegetical ones.  They hold that universalism is the only system that makes sense within a Christian metanarrative. For example, the process of creation, God’s work of redemption, the founding of the church, the consummation of all events are most biblical when described from a universalist perspective. 

Hell has an element of retributive justice, but it is not terminal or eternal. Hell also represents restorative justice. LIke God’s discipline toward Israel, it is more about “refinement” than “punishment.” God’s response to Israel’s unfaithfulness was never designed to terminate their existence, nor to inflict an indefinite duration of torment, but to shape a righteous people reformed from their idolatrous ways.

Critics of the Christian universalist view condemn what they believe is an unsound method of Bible interpretation that focuses too much on metanarrative and misses out on the exegesis of specific texts. For example, the word “all” applied to salvation is not universal, but has restrictions. Texts that speak of God’s wrath against sin cannot be interpreted away. There is no biblical indication for a dual purpose for hell. Another criticism is that universalism violates the significance of human choices if it means that eventually everyone will turn to God.

Overall, the ultimate reconciliation view of hell brings the idea of universalism out of the realm of heresy and casts it thoughtfully as a biblical possibility.

Purgatory

Purgatory is a concept historically associated with Roman Catholicism. In this case an evangelical scholar offers up a new understanding of purgatory. This view is not actually a view on hell. It assumes that unbelievers will suffer everlasting, conscious punishment in hell. It deals with the afterlife awaiting the righteous rather than the wicked. Thus purgatory, in this approach, is not a middle place between heaven and hell, nor is it a second chance for sinners to be saved.

There is a crucial distinction between two different theological views of purgatory: satisfaction versus sanctification. The satisfaction view sees purgatory as exacting punishment, after this life is over, to pay a debt of justice. This approach was rejected by the Protestant Reformers. The sanctification view, by contrast, is about moral & spiritual transformation, after death but prior to heaven. The two views do not need to be linked.    

Supporters of this theory admit that there is very little explicit biblical support for it, but that it is heavily implied, as a theological inference from other biblical doctrines. They use the doctrine of the Trinity as an illustration. The Bible never uses the word “Trinity,” or offers the detailed Nicene formulation of the doctrine. But it is built on two theological principles: the plurality of divine persons, and the singularity of God. Proponents do rely on scripture. When the Bible talks about the testing of our works, that refers to purgatory. Scripture also says that nothing unholy can enter heaven (Hebrews 12:14; Revelation 21:27). While payment for sin has been satisfied on the cross, believers must still be sanctified. Purgatory is a work of grace that completes this process. 

Critics of the purgatory view argue that while purgatory might be possible, the Bible offers little evidence for it. This approach rarely relies on scripture, and it often misinterprets primary verses. Critics will point out that instant glorification is what makes us Christ-like after death, not purgatory. 

Overall, the purgatory view of life after death revisions sanctification, separates purgatory from the Roman Catholic view, and makes it possible to reconsider purgatory in a biblical framework.

The Takeaway

Ultimately, the takeaway from “Four Views on Hell” is that hell is real and has important implications for several other areas, including our view of salvation, our understanding of God’s character, and our practices of worship and evangelism. But this book insists that we must approach the issue from a commitment to the Bible rather than from arguments based on emotion or tradition.

In light of our culture’s mockery of God’s judgment, now more than ever Christians need to uphold the inspiration and authority of the Bible, and to know what it really says about hell, rather than relying on sentimental arguments. Our conclusions might be different, not because we deny biblical authority, but because we weigh the various pieces of evidence differently. For this reason, the book encourages readers to hold on loosely to their view of the nature of hell, as they consider other views in light of Scripture. Every reader will determine which one view represents the best interpretation of the biblical material. But even as we disagree, we can work to truly understand other points of view before seeking to refute them.