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From first to last, and not merely in the epilogue, Christianity is eschatology, is hope, forward looking and forward moving, and therefore also revolutionizing and transforming the present. The eschatological is not one element of Christianity, but it is the medium of Christian faith as such, the key in which everything in it is set, the glow that suffuses everything here in the dawn of an expected new day.5

Introduction

Many Christians surrender even an attempt to wade through the muck and mire of the seemingly endless array of speculative materials regarding the alleged “signs” of the imminent fulfillment of biblical prophecy, including the presence of the “anti-Christ,” the rebuilding of the Jewish temple, the nearness of the rapture, and the time of Jesus’ return. Unfortunately, the church has never ceased to have self-professed prophetic experts who, according to their own insights, have calculated the precise times of these events. Others have more cautiously offered us only a general roadmap of events that would inevitably, according to their insights, end with the return of Christ and the destruction of the planet within a matter of years.

A study of church history reveals that such interpretations of contemporary events and how they have been “foretold” in the Bible runs through the centuries. 6 Our generation has likewise had no shortage of prophetic voices warning us of the impending doom. This has tragically caused great apathy among many regarding biblical eschatology, and especially the younger generation of Christians within our churches. Many of them have no interest in regard to matters that “no one can know.”

But eschatology (the study of the end times) matters. It matters because one cannot understand Scripture apart from eschatology. Eschatology does not merely address the things to come. Instead, it is foundational to the message of the New Testament. Furthermore, a proper grasp of eschatology is vital to our understanding of the call and the mission of the church today. That is, a proper eschatological framework provides a correct understanding of God’s purpose in creation, his call upon Abraham and Israel, the work of Christ, the sending of the Spirit, the continued mission of the church, and ultimately the consummation! Thus, eschatology is not merely about the future. It is inherently historical and missional.

The Bible as Story

The Bible is an incredible and fascinating book. It is far from being merely a list of moral guidelines, or an instruction manual on “How to Get to Heaven in Ten Easy Steps.” Instead, when read in terms of the overall story of God’s work within creation, it reveals a depth and beauty that transcends comprehension. Unfortunately, for many Christians, the notion of reading and teaching Scripture in terms of the overarching story of the Bible has been vacant. Instead of understanding the grand narrative and its majestic portrait of God and his redemptive activity, the Bible has unfortunately become the repository of rules and regulations. This is not to say that the Bible does not have such an ethical code, but only that in failing to see God’s mission within creation as unveiled in the biblical narrative, we have neglected the vital storyline that runs from Genesis to Revelation (from garden to garden!).7

It is this story that I want to explore in more depth. For, it is my contention that a proper understanding of eschatology begins with a complete grasp of the entire story of the Old and New Testaments. For, when we place the life and ministry of Jesus into the overarching story of God’s mission, then we may begin to discern the eschatological significance of Christ’s life, death, and resurrection, and the coming of the Spirit at Pentecost.8

And it is here that eschatology becomes relevant for the church today! Our mission as followers of Christ is to carry forward the mission begun by Christ, which itself was an inauguration of the eschaton (the “end”). You see, eschatology is not simply a bunch of ramblings about the future and what will happen, but it is intimately tied to the life of the church today. That is, understanding Jesus, both his person and his work, in the context of the biblical story and through the lens of eschatology, correlates directly to a proper understanding of the mission of God’s people today.

The Need for a High Christology

Perhaps the primary presupposition presented throughout this book is that a proper understanding of biblical eschatology begins and ends with a very high Christology.9 The basis for this exceedingly high view of Jesus is found in Paul’s affirmation, “For as many are the promises of God, in him they are yes” (2 Cor 1:20). It is this high view of Jesus, though relevant in many ways beyond what we can possibly engage here, that will enhance our understanding of the Bible in general and the issues pertaining to the end times in particular. It is, in fact, my contention that many evangelical Christians have failed to grasp the significance of the first coming of Christ (his life, death, and resurrection, as well as the coming of the Spirit) in terms of the end times. The result is that many have also failed to adequately understand both the mission of the people of God in the present, as well as the unfolding of end times events (e.g., temple, tribulation, second coming, Armageddon) throughout the NT.

The tragedy, then, that many Christians have become apathetic towards eschatology resides in the fact that the mission of the people of God in the present is an eschatological mission. Discerning this is central not only for our understanding of Scripture, as well as the person and work of Christ, but also for our awareness of what it means to be a disciple of Jesus today. Thus, a proper understanding of Scripture is at stake. But, also at stake is a proper understanding of the mission of God’s people and, as we shall see, the ethical manner in which we are to carry out that mission. Understanding the end times indeed matters!

The Hermeneutical Problem

It is important also to understand that the debate over which perspective of the end times is most warranted is not simply a matter of differing interpretations of isolated passages. Instead, the debate begins and ends with a proper hermeneutical perspective.10

Hermeneutics seeks to answer the questions of how a given passage, as well as the Bible as a whole, is to be understood. Unfortunately, many Christians have come to accept a basic set of assumptions with regard to how the Bible is to be interpreted that is highly suspect. This questionable set of assumptions has been manifested most significantly in the area of the end times. Two of the key elements of popular evangelical hermeneutics for our purposes are that the Bible must be interpreted literally as much as possible and that the end times relate primarily, if not strictly, to the future.

What I intend to suggest is that those who place so much emphasis on the future aspect of the end times and the need for a “literal” fulfillment have not only failed to properly understand the person and work of Christ in his first coming, as well as the implications of this for the fulfillment of Scripture, but they have failed to maintain a consistent hermeneutical approach.

Now, since this work is not intended to be an introduction on how to interpret the Bible, we are going to approach this issue from a different angle. What I aim to show is that a proper understanding of the person and work of Christ and a consistent approach to biblical interpretation results in an understanding of the end times that runs counter to many of the popular conceptions within evangelical Christianity—even though it accords with both the majority opinions of the scholarly community today as well as the general historical understanding of the church.

What Do You Mean By “Eschatology”?

Part of the difficulty with regard to the debate over eschatology relates to the meaning of the terms employed. The view held throughout this book is that eschatology, or the “end times,” has a past, a present, and a future fulfillment. That is, I will contend that the end times/eschaton/last days are defined in Scripture as the period of time in history that was inaugurated by the life, death, and resurrection of Jesus and the coming of the Holy Spirit, and climaxes at the return of Christ. This does not in any way deny that there is a future to eschatology. We do indeed anticipate a future coming of Christ in glory. And we join the heavenly chorus in affirming, “Amen, come Lord Jesus” (Rev 22:20). We long for the time when the New Jerusalem comes “down out of heaven” to the earth (Rev 21:10).

The point is that the “last days” in Scripture refers to events that are characteristic of the past, the present, and the future. This is what scholars have termed the “already/not yet.” That is, the end times have “already” come and they have “not yet” been fully consummated. For example, we see that in 1 Corinthians Paul affirms (referring to the present reign of Christ) that “He must reign until he has put all his enemies under his feet” (1 Cor 15:25).11 Thus, Jesus presently reigns! His kingdom has “already” come. At the same time, however, Paul may also proclaim, “Come O Lord” (1 Cor 16:22). In another instance, Paul acknowledges that Jesus has risen and begun the eschaton,12 while at the same time he notes that we have not yet been raised.13 Likewise, Paul asserts that sin and death have already been defeated,14 and yet sin and death remain.15 In all of these examples, the former elements are the present characteristics of the eschaton/last days/end times, while the latter features confirm that the consummation of the kingdom has not yet occurred. Therefore, we may conclude that the “last days” are “already” here16 and that the return of Christ and the final consummation are “not yet.”

Understanding the End Times and Why It Matters

This book endeavors to lay a foundation for understanding Scripture in general and biblical eschatology in particular. I will attempt to move beyond the impasse and the confusion that often convolutes the issues. The goal is not just to provide a framework for understanding the end times, but always to ask the question, “Why does this matter?” In the end, I will contend that a proper understanding of the end times is more than just helpful; it is in fact essential for the life of God’s people today.

Underscoring each of the central chapters of this book (chs. 6–11) will be the importance of understanding the significance of these issues as it relates to the present life of the people of God. That is, much of the popular ideas on the end times, with its fascination with contemporary world events and how such may fulfill prophecy, is the assumption that the end times are primarily about the future. This future focus can be potentially dangerous for the life of the Christian. For it can lead to apathy. This, as I see it, is a significant problem for many in the church today—especially among the younger generation. For many of them, end times speculations are not worth the time and energy. And I understand why they might say this.

But if, as I will argue, there is a present importance to the temple, the tribulation, and Armageddon, then we may need to heed the biblical exhortations related to each theme as it relates to us. That is, if we are the temple of God, then should we not strive for holiness now? And, if the notion of tribulation refers to some extent to the life of the follower of Christ now, then should we not be prepared to overcome? And if the notion of Armageddon refers to the present lives of the people of God throughout history, then should we not prepare to endure and to provide for our brothers and sisters in Christ who are enduring such today?

Furthermore, understanding the end times matters because the very nature of Scripture is such that the eschatological promises of the OT have been inaugurated in Christ. Understanding the end times, then, is vital. For to understand the end times is to understand the biblical story that the kingdom has begun. More than that, if we, the people of God, are missionally called to carry forth this kingdom, then understanding the end times is central for the very mission of God’s people.

Overview of This Book and Its Conclusions

I will begin in chapters three and four by examining the hermeneutical issues that are the primary source of the many differences among evangelicals. I will contend that a proper method of biblical interpretation has Jesus at the center. In chapter 3, I contend that the NT writers understood the entirety of the OT story as applying to Jesus. That is, he is the fulfillment of the story of Israel and the OT, and not merely certain isolated verses.17 In chapter 4, I will further suggest that we must also understand the life, death, and resurrection of Jesus, the coming of the Spirit, and the mission of the NT people of God from the perspective of the end times. Thus, the New Creation has come in Christ, continues in the life of God’s people, and looks forward to the consummation.

Chapter 5 will then include a look at the nature of biblical prophecy. I will note that the prophets were very concerned with the people of their day and their obedience, or the lack thereof, to the covenant. Thus, I will contend that the prophets must be understood in light of the historical era in which they prophesied. Our study of the prophets will include a look into their use of apocalyptic language.

After these opening chapters, I will turn our focus to four issues that are commonly misunderstood in regards to the end times. First, in chapters 6 and 7 we will explore the theme of the temple throughout Scripture in order to determine the nature and purpose of the temple and how this relates to the end times. I will begin by contending that one of the goals of creation is for God to dwell among his people. In light of this, I will show that Eden is understood in Scripture in terms of a temple, with Adam as a priest in the garden-temple. Moreover, I will contend that after the expulsion of humankind from Eden, God permitted temporary structures to serve as the place of his dwelling among his people. These included the tabernacle of Moses and the temple of Solomon. After the destruction of Solomon’s temple, the prophets looked forward to a restoration of the presence of God among his people—that is, a future temple—in terms more fitting of Eden than of a physical building in Jerusalem. We will see that, contrary to some of the popular suggestions that a future temple will be rebuilt in Jerusalem prior to the return of Christ, all of these OT promises find their fulfillment in Jesus. I will also note that the theme of the temple in Scripture does not end with Christ and his resurrection. For, Paul refers to the people of God as the temple in the exact same manner as Christ. Furthermore, the Scriptures look forward to the New Jerusalem as the consummation of God’s promises regarding the temple. That is, the New Jerusalem is itself a temple, a restored Eden, and the climax of the dwelling of God among his people.

Chapter 8 will then examine the notion of “tribulation” in Scripture. The popular conception of the tribulation is that it represents a seven-year, or three-and-a-half-year, period of time immediately prior to the return of Jesus. As such, the tribulation is often viewed as exclusively in the future. We will observe, however, that the NT’s focus on “tribulation” and “affliction” relates consistently to the current plight of the people of God. That is, the people of God are to be fulfilling the mission of God in building his kingdom, but to do so we must endure tribulation.

Chapters 9 and 10 will then examine what the Bible says about the second coming of Jesus. I will contend that the NT affirms three “signs” related to the time of Jesus’ return, and that these signs relate to the present conduct of the people of God. First, the nations will be converted before Christ returns. Secondly, the holiness of the people of God will hasten the day of Christ. Finally, the suffering of God’s people will ultimately cause him to delay no longer. I will note that each of these three elements have tremendous implications for Christian living. For, instead of passively watching for the alleged signs of Jesus’ imminent return in the newspaper, the people of God are to be busy studying Scripture, applying it to our lives and our witness, and preparing to suffer for the sake of the kingdom!

In chapter 10, I will conduct a brief excursus and examine Jesus’ end-times sermon (Matt 24–25; Mark 13; Luke 17, 21). This sermon is often understood as Jesus’ message that delineates the events that will occur prior to his return. Instead, I will contend that, in light of the fact that Jesus does not know the hour of his return, the focus of this message is not on the signs that will occur immediately prior to his coming, but on the readiness of the people of God. That is, Jesus was not giving us details of what will transpire before his return so that we will know when his coming is near. Instead, Jesus was primarily concerned with what we are doing until he returns! Thus, again, the end times are missional and ethical!

In chapter 11, I will look at the use of “Armageddon” and “war” in the book of Revelation. I will contend that Revelation depicts a battle waged between Satan and God. Satan empowers the kings of the earth to do his bidding. But, instead of waging a pointless war against God himself, Satan employs the kings of the earth to attack the people of God.

In chapter 12, I will endeavor to take all that we have learned and ask what all this might mean for the people of God today. I will affirm that a proper understanding of the end times is essential for the life of the people of God in the present and for how we are to understand the Scriptures. I will conclude that, in light of the whole of the biblical story, the New Creation has already begun in Christ, continues by means of the Spirit in the life of church, and that we look forward to its consummation in the New Jerusalem. This New Creation is a restoration and glorification of God’s creation in Eden. And, this restoration is one in which God’s people are called to participate. Our participation in God’s work of restoration entails tribulation and suffering now! But, it ultimately results in our resurrection, when there will be no more suffering, pain, or death!

5. Jürgen Moltmann, Theology of Hope, 16.

6. See Kyle, Last Days are Here Again. Kyle chronicles many of the instances throughout history in which men have attempted to predict the time of Jesus’ return.

7. Some good works that provide an understanding of the biblical story in terms of the overall narrative of the Bible include: Wright, Mission of God; and Roberts, God’s Big Picture.

8. What I am saying here, as I intend to clarify throughout this work, is that the life, death, and resurrection of Jesus has significant implications for a proper understanding of eschatology.

9. Christology is simply the study of Christ. By a “high Christology” I mean that we must understand the person and work of Christ as central to everything in Scripture. That is, Jesus fulfilled the entirety of the Scriptures and has inaugurated the eschaton (“end times,” also known as “the age to come”; see ch. 8). At his return he will consummate all things. This is counter to the all too common understanding that in his first coming Jesus only fulfilled various isolated prophecies, mostly relating to his role as the Suffering Servant, or his atoning death, and that in his return Jesus will fulfill the remaining prophecies related to his role as the King (this is proposed by Swihart, Armageddon 198?, 264). The latter view, I will contend, has a poor conception of the person and work of Christ.

10. Hermeneutics is the “science of interpretation.”

11. See 1 Cor 15:20–28.

12. Cf. 1 Cor 15:20.

13. Cf. 1 Cor 15:22.

14. Cf. 1 Cor 15:54–55.

15. Cf. 1 Cor 15:26.

16. Cf. Acts 2:17; 2 Tim 3:1.

17. Note: This chapter is the most complex chapter of the book. The argument of chapter 3 is helpful for understanding the rest of the book, but not necessary. If the reader has too much difficulty, feel free to move on to chapter 4.