THE PRACTICAL VALUE OF ESCHATOLOGY

The Practical Value of Eschatology

 

"Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless. And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness. But grow in"  2 Pet. 3:11-18

It is frequently asserted that eschatology has no practical value in the sense that it brings force to bear upon the present life of men. Some insist that occupation with the felicities of the future produces a detachment from the realities of the present that culminates in no good effect. That this view is widely held is supported by the fact that few know much about the program of the future and there is little teaching and preaching of eschatology. But the Scriptures do not support this attitude.

Contrariwise, eschatology does reveal the people who belong to God. Concerning the book of Revelation it is asserted that "Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein" (Rev. 1:3). The word "blessed" describes the nature of the people who read, hear, and keep the things belonging to eschatology. Such people demonstrate that they have an interest in and bring their lives into conformity with the pattern, program, and preciousness of the future. It is certainly of practical value to each saint to be able to assure his own heart-that he belongs to God and may therefore cherish the hope of experiencing the bless­ings of the future and escaping the blasts of judgment.

Moreover, eschatology does reveal the practical life for God’s people. (2 Pet. 3:11-18). In order to escape the dissolution of the present order and enjoy the dwelling in a new order, the saints are urged to live like foreigners who want to go home (2 Pet. 3:11-13). Since the eschatological crisis is imminent, the saints are reminded that the right kind of conduct is urgent, and ignorance and fallacious reasoning can lead to destruction (2 Pet. 3:14-16). Since the eschatological events are certain, the saints are warned about falling into the error of the wicked on the one hand, and of the need to respond with holiness on the other (2 Pet. 3:17-18).

It will be evident that there is no prediction of the eschato­logical future that does not have a corresponding practical applica­tion in the present, in fact, the central feature of eschatological teachings is the moral and spiritual effect upon the life and conduct of God's people in the present.

THE CENTRAL PERSONALITY OF ESCHATOLOGY

The Central Personality of Eschatology

 

The ever spiraling triumph of the Son of God at last reaches a climax in chapter 19 of the Revelation. No longer able to control the mounting emotion of exultation, John falls at the feet of the revealing angel to worship him. The reply of the angel provides for the saints a clear statement of the focus of prophecy - "See thou do it not: I am thy fellow servant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy" (Rev. 19:10).

This means that Christ is the central personality of predictive prophecy. He is the spirit, the life, subject, center, circumfer­ence, everything. Though prophecy may deal with many things, it is essentially about Christ. All other things find their place in relation to Him.

Predictive prophecy reveals Christ as the Living One (Rev. 1:12-18), who in person and position is able to guide the universe through every changing vicissitude in the stream of history into the unending future. It is only as men see Him as the center of the eschatological unfolding of the future that they give to Him in their thinking that place He occupies as Absolute Sovereign.

Predictive prophecy reveals Christ as the Lord of the Churches (Rev. Chapters 2-3). As men look at the Church it is difficult for them to discern the controlling personality. Con­trol seems to rest with the pastor, board, congregation, denomina­tion, council, government. But there is no question where the power resides when viewed in the perspective of prophecy. Christ is the absolute Lord.

Predictive prophecy reveals Christ as the Lion over the Nations (Rev. Chapters 4-20). As a result of sudden, awful, and fierce encounter, Christ exercises His supernatural power and brings the nations into subjection to Himself. At last, as seen through prophecy, all His enemies shall be made His footstool. Then "thy people shall be willing in the day of thy power" (Psa. 110:1-3).

Predictive prophecy reveals Christ as the Lamb of God among the Redeemed (Rev. Chapters 21-22). Eternity past looked forward to that event on Calvary (1 Peter 1:20; Rev. 13:8). In the redeemed there will come to full fruition the purpose of God as the hosts of saved humanity look back with exultation (Rev. 5:9-10) to that event as the central feature in the ministry of the Son of God in providing for the New Heavens and the New Earth.

THE IMPENDING PROGRAM OF ESCHATOLOGY

The Impending Program of Eschatology

 

 

This program is future. The word of God refers to it as "things which must . . . come to pass" (Rev. 1:1). There is more to come to pass than has yet come to pass. The ages had a beginning (Heb. 1:2), but they will never have an ending. The ages will roll on ceaselessly into the unending future (Eph. 3:21), and men will have a relationship to those future things either in a condition of life or in a condition of death.

This program marks the next major movement in the unfold­ing of the plan of God. That is the sense of the words "must shortly come to pass" (Rev. 1:1). It would appear that the great judge is poised on the threshold of a new age just ready to usher in the next major movement in His plan for the world (James 5:9).

This program is near. "At hand" in the statement, "for the time is at hand" (Rev. 1:3) quite literally means near. This was the last word of Christ to His own 2000 years ago. This means that the crisis is now 2000 years nearer, and so near that every saint should be standing on tiptoe in anticipation.

This program is imminent. By the use of this term, it is meant that it is possible at any moment. Three times in one chapter of the Revelation Christ insists on this fact. "Behold, I come quickly" (Rev. 22:7). "And behold, I come quickly" (Rev. 22:12). "He which testifieth these things saith, surely, I come quickly" (Rev. 20:20).

This program is transitional. It will mark the passing of the day of man and the ushering in of the Day of the Lord. From Adam to the present God has allowed men to go their own way with notable exceptions. But at last this period of His indulgence will be past and there will be ushered in that period of absolute Divine control. By supernatural change of condition John was transferred into that great day to receive the revelation recorded in the final Book of the Bible (Rev. 1:10). There passed before his eyes a new order, whose pattern, values, and stability were fashioned over the plan of God in complete contrast with the day of man. This was in very truth the Day of the Lord so often referred to in the predictions of the Old and New Testaments.

THE ESSENTIAL NATURE OF ESCHATOLOGY

The Essential Nature of Eschatology

 

The Coming of Christ is set forth in the Bible as the one clear token of the end of the age. On this point both the Old and the New Testaments agree. In the Old Testament it is merely the coming of Christ that is the theme. Nothing clearly distinguishable is known of a second coming until Christ came the first time. Then His coming unfolded into two comings.

The First Coming of Christ initiated the end of the age. It is clearly indicated that Christ came in last days (Heb. 1:2), that He died in the end of the age (Heb. 9:26), that the Holy Spirit came on Pentecost in last days (Acts 2:17), that the Church has been living in the end of the age (1 Cor. 10:11), that scoffers have come in last days (2 Pet. 3:3 with Jude 18), that it is the last time for many antichrists have appeared (1 John 2:18), that the resurrection has already begun (1 Cor. 15:23). All this means that the second coming of Christ is near (Rev. 1:3), nearer by 2000 years than the day when John received the Revelation from Christ. Someone may be amazed that the end has now stretched out into such a long period. But this does not vitiate the fact, it only enlarges on the long-suffering and grace of God.

The Second Coming of Christ constitutes the crisis that will terminate the end. Christ's second coming will usher the crisis into full swing. A crisis is a period of transition, when the present order of things passes away, and a new order of things is ushered in. This is the nature of the period during which the Church has been living since Pentecost. To consummate the transi­tion all that is necessary is the coming of Christ the second time. This is the burden of the teaching of the Scriptures concerning the second coming of Christ. There will be supernatural interven­tion into this natural order. There will be the introduction of new elements into this natural order, and suddenly and catastrophic­ally this present order will be precipitated into the period of crisis which will eventually result in the passing of this present order and the ushering in of a completely new order.

THE BIBLICAL SOURCE OF ESCHATOLOGY

The Biblical Source of Eschatology

 

 

The Scriptures are the valid source of information con­cerning the future. The phrase, "prophecy of the scripture"  "Knowing this first, that no prophecy of the scripture is of any private interpretation."

(2 Pet. 1:20), means prophecy which is Scripture. From the opening word of Genesis to the closing word of Revelation all is prophecy. The word means essentially speaking for God. Hence there are two kinds of prophecy in the Bible: historical, which deals with things already come to pass; and predictive, which deals with things that are yet to come to pass.

Predictive prophecy constitutes the great body of material from which the doctrines of eschatology come. God alone knows the future. As encouragement and instruction for His people the Lord declared through Isaiah, His prophet, "I am God, and there is none like me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure" (Isa. 46:9-10). Almost one third of the Bible is given over to the predictive element. This is clear indication that God intended that His people should be properly informed of the future. In comparing the proportion of emphasis given to the two comings of Christ, it is interesting to note that for every prophecy concerning Christ's first coming, there are eight for His second. Yet the emphasis given in theo­logical teaching and preaching to eschatology is wholly out of balance with the word of God.

Historical prophecy, covering the other two thirds of the Bible, also provides a storehouse of information concerning the future. The reason for this is twofold. On the one hand there is implicit within the facts of commencement and continuation the destiny and outcome of things. On the other hand prediction of the future grew out of historical situations. Therefore it was logical for the predictive elements to be woven very naturally into the fab­ric of the word of God for the sake of conditioning present life with the truth about the future. It is therefore to be understood that the entire Bible becomes the source material from which the doctrines of eschatology may be formulated.

DEFINITION OF THE TERMS OF ESCHATOLOGY

THE BIBLICAL DEFINITION OF THE TERMS OF ESCHATOLOGY

 

 

Eschatology is the term used to describe that area of Biblical teaching dealing with the final outcome of things. Implicit in the very nature of things, where there is commencement and continuation, there must inevitably be a consummation. The Bible teaches very clearly that there was a commencement of this present order of things by creation (Gen. 1:1). "In the beginning God created the heaven and the earth." It also makes very clear that there is a continuation of this present order by the preserving power of God (Neh. 9:6). "Thou, even thou, art LORD alone; thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and thou preservest them all; and the host of heaven worshippeth thee." In addition, the Bible also teaches that there is movement in the plan of God toward the final outcome, the consumma­tion of all things. "Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. . . And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all" (1 Cor. 15:24, 28).

1.   Eschatology as a term in its present form does not appear in the Bible. But the idea is prevalent everywhere throughout the Scriptures. This term is derived from a compound in the Greek language: "eschatos" meaning last or latter, and "logos" meaning discussion or doctrine. Both of these words do appear in the original Greek of the New Testament. When placed in combination the resulting word means a discussion of last things. From Genesis to Revelation in the most amazing places, under varying conditions, with the faintest touch or in extended passages the doctrine of consummation unfolds.

2.   Latter as a term used in connection with some events often denotes the outcome of things. As for instance, "In the latter times some shall depart from the faith" (1 Tim. 4:1): Or the great "husbandman waiteth . . . until he receive the . . . latter rain" (James 5:7). Or yet again in reference to an individual who is again entangled in the world, "the latter end is worse with them than the beginning" (2 Pet. 2:20).

3.   Last as an adjective appears over and over again in rela­tion to events and circumstances that describe the outcome of things. "In the last days perilous times shall come" (2 Tim. 3:1) "There shall come in the last days scoffers" (2 Pet. 3:3). "As ye have heard that antichrist shall come, even now are there many anti­christs; whereby we know that it is the last time" (1 John 2:18).

4.   End is a term also used in discussing eschatological outcome. Christ had in mind the final outcome when He said "the end is not yet" (Matt. 24:6), "But he that shall endure unto the end" (Matt. 24:13), "then shall the end come" (Matt. 24:14). This is even more clearly indicated by such statements, "the harvest is the end of the world”, "so shall it be in the end of this world" [Grk. Age], "and what shall be the sign . . . of the end of the world." [Grk. Age] (Matt. 13:39, 40; 24:3).

5. In its various usages most often appears in passages discussing the consummation of all things. It is usually rendered into English in the King James Version by the term "world". It will appear in such passages as "this world" (Matt. 12:32), and "the world to come" (Mark 10:30). The expression "forever" (John 6:51) is a translation of this word. Likewise also the word "evermore" (2 Cor. 11:31), or "world without end", (Eph. 3:21), or "forever and ever" (Rev. 1:6) are combinations of this word.

It is enough to conclude at this point by saying that the methods of expressing the outcome of things in the Scripture is inexhaustible. The eschatological idea is inextricably woven into the text of the Bible and provides the solid basis for unfolding the doctrine of future and final things. To that extent in which God has spoken on "things to come" (John 16:13) it is possible to pro­ject the future into the present for the sake of His own.

DIFFERENT FACETS OF BIBLICAL ESCHATOLOGY

DIFFERENT FACETS OF BIBLICAL ESCHATOLOGY

Not only does non-belief have a differing origin of creation it has a differing end of the same.

 

Biblical Eschatology is Soteriological in outreach

In this area of Scripture, God is set forth as accomplishing something positive for His creatures. This can be explained as salvation in some one, and many of its aspects. Christ is referred to a- "Salva­tion" (Luke 2:30). He communicates Himself to men. He accomplished something for men (John 3:3-5; Rom. 8:28-30) He accomplishes something for the world (Matt 19:28).

Biblical Eschatology is Retributive in character

God satisfies His own holy demands in saving some men who were estranged from Him by sin. But for those creatures who continue to resist His will, there must be also the satisfaction of God's holiness. Eschatology deals with this.
Gen. 3:15 "And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel."
Dan. 7:22, 26 "Until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom." "But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end."
Dan. 8:23-26 "And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days."
Matt. 7:21-23 "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity."
John 5 22, 27-29; 12:46-48 "For the Father judgeth no man, but hath committed all judgment unto the Son:" "And hath given him authority to execute judgment also, because he is the Son of man. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation." "I am come a light into the world, that whosoever believeth on me should not abide in darkness. And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world. He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day."

Biblical Eschatology is Eternal in duration

This means that the future will not be characterized by a mere endless cycle of defeat, darkness, struggle, and triumph. But once triumph comes it will fast.
Deut. 33:27         Eternal God
Isa. 9:6-7            Eternal Kingdom: Dan. 2:35, 44; 7:13-15, 27
Isa. 60:15             Eternal Excellency
Matt. 25:46          Eternal Life
Mark 3:29            Eternal Damnation; Heb 6: 2
Eph. 3:11             Eternal Purpose
2 Tim. 2:10          Eternal Glory
Heb. 5:9               Eternal Salvation
Heb. 9:12           Eternal Redemption
Heb. 9:15           Eternal Inheritance

Biblical Eschatology is Triumphant in outcome

No matter how deep the shadows or how multiple the enemies, the outcome is clearly stated as one of triumph for the eternal God and those who are allied with Him.
Psa. 2
Gen. 3:15 "And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel."
Psa. 61:2 "From the end of the earth will I cry unto thee, when my heart is overwhelmed: lead me to the rock that is higher than I."
2 Thess. 2:1-12
Mal. 4:2 "But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall."
1 Tim. 6:14 "That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ:"
Isa. 9:6-7 "For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this."

Biblical Eschatology is Illuminative in value

It provides light for the examination of many other things in the area of reality and enables men to evaluate them.
2 Pet. 1:1 9            Light in a dark place.
The Scriptures, Human Nature, Jews, Gentiles, Church,

Trends:

1. Ecclesiastical
2. Moral
3. Scientific
4. Political

Biblical Eschatology is Practical in application

Nothing is quite as dynamic in life as the certain program of events. Men are so made that they are constantly being influenced by what lies ahead.
2 Pet. 1:19 "We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:"
2 Pet. 3:11-18  "Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless. And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen."