The term “eschatology” comes from two Greek terms e[scato” and lovgo” meaning (roughly speaking) “last, end, or final” and “study of,” respectively. Theologically speaking, then, the term eschatology refers to “the study of final things” in the Bible. It concerns both personal eschatological issues…
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Personal Eschatology There are both personal and corporate aspects to the Biblical portrait of eschatology. On the personal side, all people will experience physical death and the intermediate state. There have been a few exceptions to this rule, however, in the Biblical record (e.g., Enoch; in the future, Christians alive at the Lord’s return do not seem to pass through physical death, but instantaneously receive their resurrection bodies), but by and large all people can “count on” going through the experience of physical death (Heb 9:27), followed by conscious existence throughout an interim period until the resurrection of the body. Physical death is described in scripture as the separation of the soul or spirit from the body; this seems to be the immediate result of the decay and termination of the physical body. James says that the body without the spirit is dead and the writer of Ecclesiastes, speaking of physical death in general, says that the body returns to the dust from which it came and the spirit to God who gave it (Eccl 12:7; cf. Gen 2:7; 3:19). But the use of the term death in scripture is not confined simply to physical death. Rather, it is also used to describe the spiritual state of all people (except Christ) born into this world. The apostle Paul says that we are “spiritually dead in sin” until we are made alive with Christ (Eph 2:1-6). As a result of being spiritually dead, we produce works consistent with death, darkness, and profound ignorance of God (Eph 4:17-19). But those who die in this condition of spiritual death face yet another death. This one, however, is permanent, without hope of change or deliverance. It is referred to as the second death and results in a permanent state of separation from the gracious presence of God. It is eternal punishment for sin and rejecting God’s presence in Christ. It is referred to in Revelation 21:8 as the second death.56 Here is what John says: Revelation 21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, idol worshipers, and all those who lie, their place will be in the lake that burns with fire and sulfur. That is the second death.” John says earlier in Revelation 20:6 that believers in Christ will not have to endure the second death. Revelation 20:6 Blessed and holy is the one who takes part in the first resurrection. The second death has no power over them, but they will be priests of God and of Christ, and they will reign with him for a thousand years. Physical and spiritual death are a result of Adam’s sin (1 Cor 15:21).57 Adam as the representative man was commanded not to eat of the fruit of the tree on payment of certain death (Gen 2:17). This penalty of “death” involved more than spiritual death, for man was banned from re-entering the garden, taking from the tree of life, and living forever in a sinful state (Gen 3:23-24). Thus the penalty of death for sin included physical death as well as spiritual death (see the refrain “and he died” in Gen 5).58 The existential problem of death is so grievous that many lose hope and any desire to go on in life. But for the Christian, death does not have the final say in the matter; “loss” is not the final outcome. As sad, fearful, and troublesome as the expectation and experience of death is (Acts 8:2; Phil 2:27), the Christian has the assurance, based on the resurrection of Christ and the ministry of the indwelling Spirit, that resurrection and life with God will be his/her final destiny (1 Thess 4:13). While we grieve for our deceased loved ones now, we grieve not for them—insofar as they are believers in Christ, they are with the Lord—but we grieve for ourselves, in our deep and profound sense of loss. In our time of need let us come to the throne of grace to find mercy and receive grace upon grace (Heb 4:15). The Lord Jesus Christ is no stranger to the suffering of death (1 Cor 15:55-57). There is the question, however, of what happens to people after they die, but before they are resurrected. This is often referred to by theologians as the “intermediate state” (Zwischenzustand). Several answers have been given to this question. First, there are those who suggest that the soul enters an unconscious state of limbo until the resurrection of the body.59 Generally those who argue for “soul sleep,” as it is often referred to, claim that this is the significance of the many references to Christians “falling asleep” in the Lord (cf. 1 Thess 4:13-15). But it is highly unlikely that “sleep” is anything more than a metaphor (euphemism)—viewed from the perspective of grieving Christians who are still alive—to refer to deceased Christian loved-ones who will one day “awake” to be with Christ (and family and friends) in resurrection life. Thus, the point of the metaphor is not that they are now in an unconscious state, but rather that death is not their final destiny, resurrection life with Christ is (see John 11:11-14)! The metaphor indicates that death is only temporary for the Christian. Further, the story of Lazarus in Luke 16:19-31 demonstrates conscious existence after death, not “sleep” in the way advocates of “soul sleep” often argue. Second, Roman Catholic theology customarily argues that the souls of believers are not yet completely purified; hence they go to purgatory to experience cleansing and preparation for heaven and God’s presence. Catholics often base this doctrine on elements of church tradition and certain texts, including, but not limited to 2 Maccabees 12:42-45 where Judas Maccabeus is said to have taken up a monetary collection to be sent to Jerusalem as a sin offering; he is thus said to have “made atonement for the dead, so that they might be delivered from their sins” (NRSV). Other NT passages used to support the doctrine of purgatory include Matthew 5:26; 12:32; 1 Corinthians 3:15, and 2 Timothy 1:18. Even a quick glance at these passages, however, reveals that the doctrine of purgatory cannot be legitimately read out of them. Further, the tenor of NT theology and the necessity of present faith in Christ for salvation makes such a claim patently false. The apostles held out hope only for those who personally trusted in Christ in this life. Third, another view of the intermediate state is “instantaneous resurrection.” In this view, propounded in various ways by F. F. Bruce, W. D. Davies and others, Paul had no room for the intermediate state of disembodied existence, but rather taught in 2 Cor 5 that upon death the Christian immediately receives a resurrection body which is presently hidden in the eternal order. But this interpretation of 2 Cor 5 is dubious at best (cf. 5:9) and the presupposition that man must have a body or he ceases to exist—often associated with a strict monistic anthropology—must be rejected on clear scriptural grounds (as we indicated above). Fourth, a better view of the intermediate state is that the disembodied souls of believers go to be “with Christ” (2 Cor 5:8-9) and will from there await a resurrection body at his return. The apostle Paul said that the dead in Christ will return with the Lord at the rapture and then all will rise (i.e., receive resurrection bodies; 1 Cor 15:22-23; 1 Thess 4:14, 16). Those who die apart from Christ go immediately to hell (Luke 16:23-24) and from there await a resurrection to judgment (John 5:28-29; Matt 25:46).60 There seems to be very little indication in scripture that we are given resurrection bodies immediately after death. Rather, the emphasis seems to fall on a future resurrection of believers and unbelievers coordinate with the Lord’s return. Now, regarding the resurrection, certain questions have emerged. But before we entertain them, let us say first of all, that believers will most certainly be glorified in resurrected bodies. This is a doctrine clearly taught in scripture and throughout the history of the church (cf. John 5:28-29; Rom 8:11; 1 Cor 15:12-58; 2 Cor 5:1-10). But some have asked about the nature of the resurrection body. Regarding the first question, some argue that since Paul said that “flesh and blood” cannot inherit the kingdom of God (1 Cor 15:50), our bodies will not have corporeality. But there are several weaknesses in this view. First, it is unlikely that by “flesh and blood” Paul means to contrast non-material with material. Rather, as the next phrase in 1 Cor 15:50 indicates, he is contrasting that which is perishable (our bodies in their present existence under Adam and sin) with that which is imperishable (our glorified bodies). Second, it seems fairly clear in scripture that Jesus’ resurrection body was physical (Luke 24:39; John 20:27; 1 Cor 15:49), and since ours is patterned after his, we may expect ours to be physical as well (Phil 3:21). This does not mean that in our resurrected bodies we will have all the limitations we now labor under, but that we will actually have bodies (they may be capable, as was the resurrected Jesus, of much more than we can now imagine). There is also the question of the identity of the person who dies and the person who is resurrected. Some philosophers and theologians, who maintain a monistic view of man, cannot even begin to entertain the idea that a person exists apart from their body, i.e., that there is an immaterial soul. For them, then, there is either no life after death, or in the case of some Christian theologians, God must recreate the person at the resurrection; the point is: disembodied existence is impossible. This raises the question of personal identity and who really gets raised from the dead when a person dies. But while this poses a problem for substance monists and others, scripture speaks quite clearly on the identity of the deceased person and the subsequently resurrected person: As to identity, he/she is the same person. Corporeality or physicality is not essential to personhood as the personhood of God himself and angels teach us. Again, despite widespread monism among Christian philosophers and theologians, scripture affirms an anthropology of substance dualism (complex material united intimately with complex immaterial). The soul/person continues after death and as such awaits the resurrection when he/she will receive a glorified body. There is also the question of the nature of the resurrection body, but we will have to leave that topic until the next update. Corporate Eschatology The Return of Christ: Areas of General Agreement It Is Certain, Though Day Unknown The triumphant hope living through the pages of the New Testament rests on the facts that Christ rose from the dead, ascended to heaven (where he is currently reigning in fulfillment of Davidic promise), and will certainly someday return. As the apostles were standing, watching Jesus go into heaven, Luke tells us that two men dressed in white appeared and queried them: “Why are you standing here looking into the sky?” Perhaps the disciples were worshipping and struck with awe or perhaps they thought Jesus might immediately return to be with them. In any case, Jesus continued into heaven, but the men told the disciples that in the same way (tropos) that Jesus went into heaven he would most certainly return (Acts 1:11). This, of course, was the firm and widespread belief of the early Christians. Paul taught that “the Lord himself would come down from heaven…” (1 Thess 4:16) and John mentions it frequently as the hope of the saints in the book of Revelation. In 22:12 Jesus says, “Behold, I am coming soon…” and in 22:20 he repeats the same idea. Further, Revelation 22:20 demonstrates that it is and should be the prayer of every Christian’s heart, that is, for Christ to return quickly (see also Phil 4:5; Heb 9:28; James 5:8; 2 Peter 3:10; 1 John 3:2-3). There are perhaps many reasons for the early church’s strong belief in the personal return of Christ, but none can be more central than that Jesus himself taught the doctrine. In his great Olivet discourse, Christ announced, in keeping with Daniel’s vision of the Son of Man, that he would most certainly return (Matt 24:3; 24:30; John 14:3; Rev 1:7). Another important aspect that all Evangelical writers agree upon is the fact that the precise date of the second coming is not known and cannot be known. Even Jesus did not know the date of his return; only the Father knows that (Matt 24:36). Therefore, while we can recognize certain signs (which, incidentally, have been occurring since the beginning), we cannot know the hour in which the Son of Man will return. Indeed, “date-setting”—as it has come to be known in certain circles—is an effective distraction, taking our eyes off what we are clearly commanded to be doing in his absence, namely, serving him with wisdom and diligence, in the expectation of his certain return (Matt 24:36-25:30). Such a fascination with nailing down the date comes from hearts who either know Christ very little or not at all; they lead unsuspecting people down theological “rabbit trails” only to find both themselves and their followers ensnared in the end. Many a cult and wayward Christian group are testimony to that truth. I am not saying that eschatological teaching is unimportant; not at all. I am talking about those who give 88 reasons for the rapture in ‘88. They are misguided and no person (Christian or otherwise) need listen to them. In fact, the teaching of Jesus would suggest we ignore them. Thus, the Bible’s eschatological focus should be ours and we definitely ought not contradict such clear teachings in scripture (e.g., Jesus says he does not know the time of his return) in favor of our deluded attempts to know the inscrutable. It Will Be Personal, Bodily, and Visible to All The idea, stemming in part from many liberal circles, that Jesus would return spiritually, as opposed to bodily, is difficult to square with many passages in Scripture and has more to do with certain antisupernatural presuppositions brought to the text. Again, Acts 1:11 is most certainly envisioning a personal, bodily return. The fact that “every eye will see him” is given its most natural meaning if Jesus’ return is thought of as bodily (Matt 24:30). Again, Paul said the Lord himself will return (1 Thess 4:16). It Will Be Magnificent The return of Christ will not be in obscurity and a “stable” in a small town in the land of Judah. While the world was largely ignorant of his first coming (though in John’s view, it too was glorious), they will not be ignorant of his second coming. Jesus warns his disciples not to run after every individual who claims: “Look! Here is the Christ” or “Look! There is the Christ” (Matt 24:23). According to Jesus there is a two-fold reason why we should not bother which such idle speculation. First, many false Christs will appear to deceive many. Second, there will be no mistaking his coming. In other words, there will be no need to run here and there claiming “Here he is,” for just as “lightening that flashes in the east is visible as far away as the west, so shall the coming of the Son of Man be” (Matt 24:27). Indeed, there will be signs of cosmic proportions associated with his coming (Matt 24:28).61 He Will Come As Judge and Savior The twin themes associated with the coming of the Son of Man in the Evangelists’ presentation are the judgment of unbelievers and the salvation/reward of the elect. Thus Jesus is returning initially as both Judge and Savior (Mark 13; Luke 21).62 Jesus says that in the period preceding his coming many will be persecuted and put to death because of him (Matt 24:9-12), but the one who stands firm to the end will be delivered (i.e., “saved”). Thus, after the period of great tribulation—a period which Christ said will be shortened for the sake of the elect (24:22)—he will return and gather his own from the four winds. But, he will also judge his enemies and all those who have despised his coming. These are those of whom it is said: they “mourn” (24:30); they will be “cut to pieces and assigned a place with the wicked” (Matt 24:51); they are “foolish” and banned from the “banquet “(25:3, 10-12); “wicked, lazy servant(s)” and “worthless servant(s)” who will not share in their “master’s happiness,” but instead will be “thrown outside into the darkness where there will be weeping and gnashing of teeth” (25:23, 26, 30). The King will separate them as goats and consign them to the eternal fire with the Devil and his angels (25:41). They will receive “eternal punishment” for their sin (25:46). The righteous, on the other hand, have an entirely different fate in the hands of the sovereign Lord. He is their Deliverer (1 Thess 1:10) and he will—at his coming—gather them from the four winds (24:31), for they have watched for his coming (24:42); they were wise servants who will be entrusted with a great deal more (24:47). They are the wise virgins who were prepared for his arrival and the banquet, and thus they went in (25:10). Again, they gave proper stewardship to their God-given talents and were entrusted with much, much more (25:29). In the end, the righteous will receive their inheritance, i.e., the kingdom that has been prepared for them since the foundation of the world (25:34). They will inherit eternal life (25:46). The Return of Christ: Areas of Difference among Evangelicals The “Imminent” Return of Christ No evangelical denies the scriptural fact that Christ will return bodily at some point in history. But the precise manner in which this will occur and the immediate results of his return have been variously debated. The questions surrounding the manner of his return have arisen in light of two groups of texts, one which talks about an imminent return (i.e., Christ could return at any moment)63 and one which appears to teach that certain events must be fulfilled (i.e., occur) before Christ could return. Passages such as Matthew 24:42-40 and Luke 12:40 seems to teach that the Lord could come at any moment whereas other passages seem to affirm that before Christ returns the gospel must be preached in all the world (Matt 24:14), the great tribulation must occur (Matt 24:21), the man of lawlessness must appear (2 Thess 2:3) and “all Israel” must be saved (Rom 11:25-32). Others also talk about “signs” that must appear (Matt 24:4-14). In an… truncated (115,865 more characters in archive)