The Last Things
“When everything is ready, I will come and get you, so that you will always be with me where I am.”
(John 14:3 NLT)
Eschatology is the name given to the doctrine of Last Things (a.k.a. ‘Doctrine of the Future’ or ‘End Times’ or simply ‘the study of the last things’). It is also defined as study of the future generally. (1) Combining the two Greek words, eschatos (‘last’) with logos (‘study of’) we arrive at the term eschatology, i.e. ‘the last things,’ learning about Christ’s Second Coming and what that means.
Getting started in dealing with Eschatology – from a biblical perspective – it has to be immediately pointed out that although we are dealing with future events, this doctrine is not about predicting the future, or fortune-telling, sorcery, divination or anything related. In fact, the Bible warns us of the repercussions of engaging in any such activity, placing us under God’s divine Wrath (Deuteronomy 18:9-12; Leviticus 19:31; Daniel 2:27; Galatians 5:20; Colossians 2:8-10; 1 John 4:6-8 and Revelations 21:8). Even our Lord Himself warns us of attempting to predict the future (Matthew 24:36; 24:38-44) along with a warning about false prophets (Matthew 24:11; 24:22-25).
So then, we may ask what is this doctrine about? Answer: It is about Jesus, more specifically, about our relationship with him as believers and what He wants to accomplish in and through us, according to His plan, purpose and timing. In essence, it is a call for us as Christians to persevere until Jesus returns. As such, let us focus on what the Bible does tell us what we need to know, especially that which gives us confidence and hope to let Him help us grow in our faith.
The Return of Christ
For starters, let us consider what the Bible tells us about Christ’s return. Here, we see that Christ’s Second Coming (‘Parousia’) occurs as an abrupt personal, visible and bodily return (John 14:3; Acts 1:11; 1 Thessalonians 4:16; Revelation 1:7). The Bible also tells us, that we do not know when Jesus is coming back (Matthew 24:44). Thus, by default, any person who says they do know when Christ returns is wrong. At the same time Scripture does tell us about Christ’s ‘imminent’ return, which means He could come at any time, and therefore we have to be prepared (Mt. 24:42–44,50; 25:13; Mk 13:32–37; Lk 12:40; 1 Co 16:22; Phil 3:20; 1 Thess 5:2; Titus 2:12–13; Heb 10:25; Jas 5:7-9; 1 Pet 4:7; 2 Pet 3:10; Rev 1:3; 22:7,12, 20).
It is outside of God’s Will to look for signs, in order to predict the Parousia, or as said, engage in any kind of fortune-telling, since the Bible explicitly prohibits this (Deuteronomy 18:9-12; Revelation 21:8). Jesus Himself warns us of this as well (Matthew 24:23; Luke 17:23; Acts 1:7). The reason for this is that He wants us to focus on Him – not on anything or anyone else – to stay in His Word, grow in our personal relationship with Him and being led by the Holy Spirit to fulfill the Great Commission (Matthew 28:16-20). (2)
The Millennium
In the Bible (Revelation 20:1-10) we read: “They came to life and reigned with Christ for a thousand years.” (Revelation 20:4). How are we to take this statement? – as literal or symbolic? Hereby, our response establishes our view of eschatological doctrine, and introduces the issue of the millennium (derived from Latin mille which means “thousand”). It is here that we encounter three main views, which are all part of Christian orthodoxy: Amillennialism, Postmillennialism, and Premillennialism. (3)
Amillennialism maintains that (while not denying Revelation 20 concerning the thousand-year reign) holds to a symbolic view, instead of a literal, earthly, physical, millennial reign of Christ, after His Second Coming.
Postmillennialism, asserts that Jesus will return following the millennium and the church initiates the start of the millennium.
Premillennialism states that Jesus physically comes back to earth in order to establish a global reign of a thousand-years. (4) In short, the different views are based on how this biblical prophecy is interpreted. (Note, for a more in-depth discussion see Appendix A).
The Final Judgement
“And I saw a great white throne and the one sitting on it. The earth and sky fled from his presence, but they found no place to hide. I saw the dead, both great and small, standing before God’s throne. And the books were opened, including the Book of Life. And the dead were judged according to what they had done, as recorded in the books. The sea gave up its dead, and death and the grave gave up their dead. And all were judged according to their deeds. Then death and the grave were thrown into the lake of fire. This lake of fire is the second death. And anyone whose name was not found recorded in the Book of Life was thrown into the lake of fire.” (Revelation 20:11-15 NLT)
The final judgement is based on what the Bible tells us about it (Acts 17:30-31; Romans 2:5; Revelation 20:11-15). This is when God rewards the righteous (believers) and punishes the unrighteous (unbelievers) (2 Peter 2:9-10). At Jesus’ Second Coming – Judgement Day – there is one final judgment (Matthew 25:31-46; 2 Corinthians 5:10). Jesus Christ will be the judge (John 5:26-27: Acts 10:42; 2 Timothy 4:1) where believers receive some kind of unspecified reward (2 Corinthians 5:10) and unbelievers will be eternally separated from God in hell (Isaiah 66:24; Luke 16:19-31; Revelation 1:7). At the Final Judgement, God’s justice will be complete (Romans 3:19; Revelation 19:1-2).
It is vitally important to understand that at the final judgement, there is no second chance to repent, or even appeal for clemency (Matthew 26:8; Philippians 3:19; 2 Thessalonians 1:9). The ‘destruction’ we read about in the Bible of the ungodly – does not mean ceasing to exist, or some form of annihilation (which is the false teaching of annihilationism) (Matthew 25:41, 46; Luke 16:24-26). This is where Jesus’ warning comes into plain view, since He explains to us the importance of the decision a person makes (to follow Him or not) and the eternal outcome (John 3:16-21). (5)
Eternal Punishment
Since it is so important to learn more about the outcome of the decision a person makes – for or against Christ – we are looking more closely at the consequences for those who reject Jesus. The result is eternal punishment, which means that we have to understand and embrace (especially as believers as part of our witness to others) the reality of the doctrine of Hell (i.e. ‘eternal punishment’).
God is the perfect judge – He is holy and just (Psalm 130:3). Romans 1 reveals that there is no excuse for anyone who rejects God, since God has clearly revealed Himself in His creation (general revelation). In this, there is no such thing as ‘purgatory’ (a man-made belief in a ‘pre-admittance place’ for believer’s souls, regaining purification from sin, before being admitted to heaven), since the Bible does not teach this at all (Hebrews 9:27).
Therefore, we must take seriously Jesus’ teaching on the nature of Hell, as a real place (a reality). It is here that the Bible helps us, as we prayerfully revisit and read what Jesus has to say about Hell (Luke 16:19-31; Mark 9:43-48; Matthew 8:12; 22:13; 25:30). Hereby, Jesus in His grace, mercy and love provides the frightening reality of Hell to help us understand that being eternally separated from God means conscious, physical, eternal punishment and suffering for all who die without Christ. Infinite punishment is exactly that: infinite, never-ending and eternal. But praise be to our Lord Christ Jesus, that it does not have to be that way, as He clearly reveals to us in Matthew 25:31-46, since we have a choice. (6)
Death and the Intermediate State
So what happens when we die, which is a reality all of us have to face (Hebrews 9:27). As we recall the events of the Fall of mankind, where sin and death becomes a reality, it is only in the Bible that we have a coherent view on life, death and eternity. This is another hallmark that sets Scripture apart from all other ‘faiths’ (man-made texts and belief systems), since the Bible is God-made and God-given, to all of us who are willing to open it, read it and embrace the absolute truth it provides to anyone who receives Christ as their personal Lord and Saviour.
Thereby, we read in God’s Word and learn more about the ‘intermediate state,’ since Jesus has not returned yet (the Second Coming). This state, sometimes referred to as ‘intermediate heaven,’ is revealed to us by Jesus Himself in His promise to the repentant thief dying next to Him on the cross (Luke 23:43). Hence, while the Bible does not fully reveal what this ‘intermediate body’ entails, we learn more than enough about what God does want us to know.
Thus, at the event of the Transfiguration, Moses and Elijah come into sight to both the apostles and Christ who communicates with them (Matthew 17:3-4; Luke 9:28-35). This is not only an attestation to Jesus’ divinity and Messiahship, but also shows us the reality of having uniquely distinctive ‘intermediate’ bodies, prior to the Parousia. In other words, death is not the end of existence, but a continuation from one state to another. This heavenly glimpse is then revealed to us again in the Book of Revelation, as we learn more about the tribulation saints (Revelation 6:10-11) who are given – physical – robes. To sum up, death remains the final enemy who will be subdued by Christ (Romans 5:14; Romans 7:24-25; 1 Corinthians 15:54-55). (7)
The Resurrection
“She turned to leave and saw someone standing there. It was Jesus, but she didn’t recognize him. ‘Dear woman, why are you crying?’ Jesus asked her. ‘Who are you looking for?’ She thought he was the gardener. ‘Sir,’ she said, ‘if you have taken him away, tell me where you have put him, and I will go and get him.’ ‘Mary!’ Jesus said. She turned to him and cried out, ‘Rabboni!’ (which is Hebrew for “Teacher”).” (John 20:14-16 NLT).
This brings us to the core of the Christian faith – namely the truth, promise and purpose of the resurrection. The word ‘resurrection’ is derived from Greek, meaning ‘to rise again.’ In the OT, Job asks, “if a man dies, shall he live again?” (Job 14:14). The NT provides an answer to this, and many other questions we may have about the resurrection. Jesus’s resurrection appearances in the NT give us direction and assurance of the factuality of the resurrection.
Christ appears in several recorded instances and different circumstances:
Early Sunday morning to Mary Magdalene near the tomb at Jerusalem (Mark 16:9, John 20:11-18).
To women returning from the tomb (Matthew 28:9-10).
To Peter (Cephas) near Jerusalem later the same day (Luke 24:34, 1Corinthians 15:5).
To two disciples journeying to Emmaus that day (Mark 16:12, Luke 24:13-31).
That evening to the apostles except Thomas at Jerusalem (Mark 16:14, John 20:19-25).
Sunday evening at Jerusalem to all the apostles, this time including Thomas (John 20:26-29).
To seven disciples fishing on Sea of Galilee (John 21:1-13).
To eleven disciples on a Galilean mountain (Matthew 28:16-18).
Over 500 disciples at once – at an unspecified location (1Corinthians 15:6).
To James – at an unspecified location (1Corinthians 15:7).
To the apostles (and likely others) during forty days before His ascension (Acts 1:2-3).
At the Mount of Olives – near Bethany – at his ascension (Luke 24:50-51, Acts 1:6-12).
After his ascension, to Stephen at his martyrdom (Acts 7:55-56).
To Saul – before He became Paul – on road to Damascus (Acts 9:3-6, 1Corinthians 15:8-9).
To the apostle John on the island of Patmos (Revelation 1:9-19).
Jesus is the first to be resurrected, revealing to us the transformation that occurs at the resurrection. Without the doctrine of the resurrection – accepting it into our heart by faith – we are removed from the core of the Christian faith. On this note, if we claim we are believers, that is, true followers of Christ (‘Christians’) we must affirm the life, death, and resurrection of Jesus.
While we are not told everything about the resurrection, since God willed it so, in Scripture we have more than enough that He wants us to know. This, of course, has to leave a little room for faith, too, since no baby is born into this world with a tag attached to the feet saying, ‘and this is how you are eternally saved.’
The foundational biblical passages on the resurrection can be found in 1 Corinthians 15. Here, Paul helps us to grasp the significance of our Lord’s resurrection, and to understand that it is God who guarantees and secures our immortality as believers. Therefore, he expands on the new resurrection bodies in 2 Corinthians 5:1-10. As said earlier, although there is one resurrection – this applies to both believers and unbelievers (Acts 24:15; Revelation 20:5-6). (8)
The New Heaven and The New Earth
If you have followed along this Christian basics series up to this point – Congratulations!!! It is at this point that we learn about the outcome of the events that began in Eden, continuing with the Fall of mankind, the coming of our Lord Jesus Christ as our Saviour and restoring to Himself all things – this is the end of history, ‘the Consummation of the age,’ culminating at Christ’s Second Coming. (9)
It is here that the Bible reveals to us the final judgment and God’s eternal plan of salvation, finding its fruition in the establishing of the New Heaven and the New Earth (Revelation 21-22). God’s eternal kingdom is revealed to all believers, as the ‘Bride’ (the church) and ‘Bridegroom’ (Christ) coming together in God’s ‘restored Eden,’ for all eternity.
Scripture tells us – that following the final judgment – all Christians will live in God’s presence forever (Matthew 25:34; Revelation 22:3). What is Heaven? The Bible shows us that it is a real place, and not simply an idea (John 14:3; Acts 1:11; Acts 7:55-56). It is a place where Christians enjoy the full presence of holy God (Isaiah 66:1; Matthew 6:9; 1 Peter 3:22). The glory of this new kingdom can be seen in Revelation 21:24-26 and 22:1-2. Being in the presence of God enjoying unrestrained fellowship with Him (Psalm 16:11; Revelation 21:23; 22:3-4) should motivate us to serve our Lord Jesus Christ faithfully (Matthew 6:19-21; 2 Peter 3:11-13). (10)
As we briefly reflect on the Book of Revelation and understand that it is effectively a letter written by the apostle John (as instructed by Christ Himself) it is simultaneously an encouragement and warning to persevere in midst of persecution and suffering (Revelation 2-3), since it is addressed to the community of believers spread across seven churches.
Jesus shows us that until He returns the second time – that He cares about us, divinely loves us and calls us to trust in Him at all times. In the end, as the Bible reveals, with Him in Paradise, there will no longer be any evil, sin, death, and Satan – since Jesus will have separated Himself and all Christians from all of that. What remains, while awaiting the Parousia, is being able to answer (understand and embrace) one single question Jesus asks: “But, who do you say I am?” (Matthew 16:15). May our answer be that of Peter’s: “You are the Messiah, the Son of the Living God.” (Matthew 16:16). Amen.
Notes
(1) Erickson, Millard J. The Concise Dictionary of Christian Theology. Wheaton, Ill.: Crossway Books, 2001. p.58.
(2) Grudem, Wayne A. Systematic Theology: An Introduction to Biblical Doctrine. Grand Rapids, MI: Zondervan, 2000. p.1091-1105.
(3) Enns, Paul P. The Moody Handbook of Theology: Revised and Expanded. Chicago, IL: Moody Publishers, 2014. p.408-409.
(4) Geisler, Norman L. Systematic Theology: Volume Four: Church Last Things. Minneapolis, MN: Bethany House, 2005. p.548-596.
(5) Grudem, 1140-1153.
(6) Sproul, R. C. Everyone’s a Theologian: An Introduction to Systematic Theology. First ed. Orlando FL: Reformation Trust a division of Ligonier Ministries, 2014. p. 326-330.
(7) Enns, 387-391.
(8) Sproul, Everyone, 299-304.
(9) Erickson, 40.
(10) Grudem, 1158-1164.
Appendix A
Four Approaches to Revelation
Idealist interpretation of eschatology “regards the apocalyptic material in the Bible as relating not to specific events within history but to timeless truths.”[1]
A preterist view “holds that the events referred to had already taken place or were taking place at the time of writing.”[2]
Historicism, “interprets Revelation as a symbolic pre-narration of church history from apostolic times until the second coming and the last judgement,”[3]
Hereby, in Postmillennialism, Christ returns after thousand years, being physically absent.[4] Amillennialism denies earthly reign of Christ either before or after his second coming. The thousand years are either symbolic of the completeness of Christ’s reign or of believers’ bliss in heaven.[5]
Futurism describes a coming painful and chaotic time called ‘the tribulation’ immediately following Christ’s return, advent of God’s kingdom, last judgement, and the eternal state.[6] Adherents usually are premillennial, Christ returns, sets up his earthly reign for a thousand years, yet this period need not be exactly one thousand calendar years.[7]
An eclectic approach, is a “modified idealist perspective,” attempting to include the strengths of the other theories, yet such an approach, enables multiple meanings attributed to a given vision.[8]
Gundry’s view is a blend of preterist with futurist. Therefore, John’s writing, “will apply to the generation that does turn out to be the last,” believers are supposed to understand Revelation as the last generation, the ancient, “struggle between God’s people and the antichrist in the coming tribulation.”[9]
I prefer the Redemptive-Historical Idealist view, with its context and approach, since it does not impede practical implications and fits biblical exposition better. This helps me personally, in my church setting, since I am not distracted from evangelical work – teaching Scripture as humanly possible, “building up and encouraging the church rather than adding to its burdens.” [10]
The Redemptive-Historical Idealist View (11)
On a preliminary note, it has to be stated that an abundance of writings about the Revelation are in existence which have little or no exegetical grounding to it. In other words, they have no validity to their claims, and appear to serve merely man-made desires and inclinations. In brief, they are not Bible-based, Christ-centred and do not point to the cross of Jesus Christ.
While all the four views have their strengths and weaknesses, I would go with the view that has the most strengths and points to Christ. The Redemptive-Historical Idealist View, as set forth by
Gregory K. Beale, is among the exhaustive, if not the most comprehensive scholarly study available at this time. While the struggle between good and evil is symbolically evident in the seals, bowls and trumpets, as set forth in the idealist position, it “must be modified in light
of the fact that parts of Revelation do definitely refer to future end-time events concerning the return of Christ, His final defeat of the enemy, and the establishment of His heavenly kingdom.” (12)
This is an exhortation to keep our hearts bent towards the Lord, despite suffering and persecution, at all times. The prophesied events in Revelation – not those dealing with the return of Jesus Christ – are addressed to all believers throughout history. The preterist and historicist perspectives are partially valid “in understanding that various parts of John’s vision find a measure of fulfillment in actual historical events.” (13) Due to the fact that the revelatory events come to pass throughout history, and the church age, what is decisive, though, is that “that their meaning is not linked exclusively to those particular events.” (14)
Keeping in mind that, we do not know the future, nor are we as Christians to be involved in any form of fortune-telling, the purpose and message of Revelation – keeping in mind that it is a letter written to believers – is effectively a call to persevere and not compromise with the lies and empty promises of the world. Hence, what is relevant here is “an eclectic redemptive-historical idealist view, since, while the focus is on a symbolic presentation of the battle between good and evil and on specific repeated historical events during the church age, aspects of the preterist, historicist, and futurist views are incorporated (hence ‘eclectic’).” (15)
From the Redemptive-Historical Idealist View, as aforementioned, we are invited and encouraged not to look ahead, but first to look back to what the Bible tells us about God as he has revealed Himself in the Old Testament (OT). The New Testament (NT) and OT are inextricably linked, and cannot and must not be separated in any way. The reason for this is that “everything God has given in Christ can and must be understood against the backdrop of the OT revelation, which not only points to Christ but alone makes it possible for us to understand who He truly is. (16) As such, the view set forth in this discourse, provides a viable approach for anyone to learn about Jesus Christ, the Bible and grow In their personal walk of faith.
Notes
[1] Millard J. Erickson, The Concise Dictionary of Christian Theology (Wheaton, IL.: Crossway Books, 2001), 95.
[2] Erickson, Concise, 159.
[3] Robert H. Gundry, A Survey of the New Testament, 5th ed. (Grand Rapids, MI: Zondervan, 2012), 551.
[4] Erickson, Concise, 157.
[5] Erickson, Concise, 11.
[6] Gundry, Survey, 551-552.
[7] Erickson, Concise, 158.
[8] Mark Wilson, Charts on the Book of Revelation: Literary, Historical, and Theological Perspectives (Grand Rapids, MI: Kregel, 2007), 43.
[9] Gundry, Survey, 553.
[10] Derek Tidball, Ministry by the Book, New Testament Patterns for Pastoral Leadership (Downers Grove, IL: InterVarsity Press, 2008, 233.
(11) Adapted from: Beale G. K. Revelation: A Shorter Commentary. Grand Rapids Michigan: William B. Eerdmans Publishing Company, 2015.
(12) Beale G. K. Revelation: A Shorter Commentary. Grand Rapids Michigan: William B. Eerdmans Publishing Company, 2015, p.9.
(13) ibid.
(14) ibid.
(15) ibid.
(16) Beale G. K. Revelation: A Shorter Commentary. Grand Rapids Michigan: William B. Eerdmans Publishing Company, 2015, p.20.
Bibliography
Adapted from: Beale G. K. Revelation: A Shorter Commentary. Grand Rapids Michigan: William B. Eerdmans Publishing Company, 2015.
From the Publisher:
Revelation a shorter commentary
Author: G. K. Beale
William B. Eerdmans Publishing Company, Grand Rapids, Michigan, 2015.
Summary:
Abridgment of an acclaimed scholarly commentary on the Greek text of Revelation . G. K. Beale’s monumental New International Greek Testament Commentary volume on Revelation has been highly praised since its publication in 1999. This shorter commentary distills the superb grammatical analysis and exegesis from that tome (over 1,300 pages) into a book more accessible and pertinent to preachers, students, and general Christian readers. As in the original commentary, Beale views Revelation as an integrated whole, as a conscious continuation of the Old Testament prophetic books, and shows that recognizing Revelation’s nearly constant use of Old Testament allusions is key to unlocking its meaning. Interspersed throughout the volume are more than sixty sets of “Suggestions for Reflection” to help readers better grasp the relevance of Revelation to their lives and our world today. (Publisher)
Gregory K. Beale (Website):
AMEN.
Bible-Based & Christ-Centred 