Introduction

The “presence of the future”¹ that will be discussed in this paper is not about Bultmann’s idea that the “future” aspect of the kingdom of God is to be understood in existential terms, implying that in fact the kingdom of od is only lived as the present experience of an encounter (“kerygma”).² It is not about Dodd’s suggestion that the kingdom of God has already been realized in Christ, implying that we are now in the eschatological kingdom.³ It is not either about Ladd’s thesis⁴ that the kingdom of God is to be understood within the paradigm of the “already/not yet” tension, implying that the Kingdom is not only a present reality in the person and mission of Jesus Christ who works in human history, but it is also an apocalyptic event that will take place at the end of age.

This paper is to show the “present” dimension of the apocalyptic revelation of the “future.” How does the apocalyptic vision of the future concern also the present life on earth? Four apocalyptic texts (two from the book of Daniel and two from the book of Revelation) have been chosen to prove this case and illuminate its paradox. First, two eschatological expressions “at the end of days” (Dan 1:18) and “the Lord’s Day” (Rev 1:10) refer to the present dimension of the future time of the end. Second, two apocalyptic texts, the prophecy of the 1335 days (Dan 12:12), and the prophecy of the three angels’ message (Rev 14:6-13), refer to the present earthly dimension of the Day of Atonement. Following the examination of these key eschatological texts which highlight the need for a connected eschatology, a brief exposition of specific cases in the three Abrahamic religions will warn against the danger of a disconnected eschatology.

The Presence of the Day of the Lord

At the end of the days (Dan 1:18)

The Hebrew phrase miqtsat yamim “at the end of the days” that is used by Daniel to refer to the end of his training time, “Daniel’s final examination and its results,”⁵ before serving the king (Dan 1:5, 19), echoes the phrase qets yamin “at the end of days” which designates the end of human history, when Daniel and all the saved ones receive their “inheritance” (12:13).

The eschatological intention of this language is further supported by the immediate context which seems to allude to the Day of Atonement, as the following evidence suggests: 1) the experience of the period of “ten days” (Dan 1:12) which relates to a time of test in view of vindication (cf. Rev 2:10) may be an allusion to the ten days needed between the Feast of Trumpets to prepare for the Day of Atonement (Lev 23:27); 2) the particular word wayera’u “be examined” (Dan 1:13) has the same passive form (Niphal) as the verb that refers to God’s revelation at the Day of Atonement (Lev 16:2; cf. Gen 22:14⁶); 3) the emphatic repetition of the word mar’eh “countenance” (3x in 1:13, 15) does not just refer to the impressive appearance of the young men (cf. 1:4). In the book of Daniel this word refers specifically to the eschatological vision of God’s revelation in the 2300 evenings and mornings (8:13, 26). This eschatological perspective conveys, then, by association a message of hope. Applied to the case of Daniel and his three friends these echoes convey the idea that God will be revealed through this “test,” and they will be vindicated like at the Day of Atonement.

That Daniel uses an eschatological language to describe his present situation contains an important lesson for the student of the eschatological prophecy: the message of the end of times is not disconnected from the present existence, but is on the contrary a part of present life, and gives a sense to existence. Note incidentally that this “end of days” has been determined by the king while the day of Cyrus like the eschatological “end of days” have been determined by God Himself. Whether determined by human wisdom and secular traditions or by God, Daniel’s experience of end times in human life was not only the occasion to remember the transitory character of existence, and thus provide the lucid perspective of wisdom (Eccl 7:1–4, 8); Daniel understood this end time of his existence in an eschatological sense as a message of hope.

I was in the Spirit on the Lord’s day (Rev 1:10)

The expression kuriake emera “the Lord’s Day” has been the object of considerable discussions and has been interpreted in various manners. This phrase appears at the beginning of John’s report of his apocalyptic vision: “I was in the Spirit on the Lord’s day, and I heard behind me a loud voice, as a trumpet, saying: ‘I am the Alpha and the Omega’” (Rev 1:10–11). The style of this line is reminiscent of Daniel’s way of introducing his visions: “In the third year of the reign of king Belshazzar a vision appeared to me—to me, Daniel” (Dan 8:1; cf. 9:1; 10:1). In this paper it is suggested in the light of its parallels with Daniel that John, like Daniel, refers primarily to the time when he received his vision (cf. Dan 7:1; 9:1; 10:1). Since it cannot be Sunday because the phrase “Lord’s day” is not attested in history before the second century AD, there are good reasons to think that it refers to the seventh-day Sabbath⁷ which is called in the Hebrew Scriptures yom hashebi‘i shabbat la’adonai “the seventh day is the Sabbath of the Lord” (Exod 20:10; cf. Exod 16:23; Lev 23:13; Deut 5:14). The Hebrew preposition la “to” (translated “of”) before ‘adonai “the Lord” denotes the genitive relation expressing the idea that it belongs to the Lord.⁸ This interpretation is supported by the context of this passage which is about the seven churches (Rev 1:11), and the literary structure of the book of Revelation which is articulated on the calendar of Israel’s holy days in Leviticus 23, implying the Sabbath at this place.⁹ Note that this association of the name YHWH (’adonai) with the Sabbath has been preserved in Israel’s worship and tradition.¹⁰

It is also highly probable that John is alluding to the other “Day of the Lord,” The Yom YHWH of the Hebrew prophets (Isa 13:9–13; Ezek 30:1–5; Joel 2:1–11; Amos 5:18–20; Zech 1:14–18; etc.) which refers to the day of judgment¹¹ and the day of Jesus’s coming at the end of times. The eschatological interpretation of this phrase is further supported by the loud sound of the trumpet (1:10b), an allusion to the eschatological day of the Lord (see Joel 2:1, 15; Zech 9:14; Zeph 1:14–16; cf. Matt 24:31, 1 Thess 4:16; Rev 11:15).¹²

John received, then, his vision about the day of the Lord at the end of time (day of the final judgment and of the Parousia) during the Sabbath day, at the end of the week (the other day of the Lord reminding creation), just as Daniel received the vision of the future eschatological Day of Atonement during the Day of Atonement of his present life (Dan 10:5). That the Sabbath and the day of the coming of the Messiah have been related, in fact identified with each other, is not surprising. The Sabbath has eschatological overtones in the Bible (Isa 58:14; 61:1–3; cf. Heb 4:3–10). In Jewish tradition the Sabbath has been understood as the sign of the day of deliverance, the “foretaste of the World to come.”¹³

The important lesson of this coincidence between the two Days of the Lord is that the future eschatological Day gives significance to the Sabbath Day of the present existence. The eschatological day of the Lord will, then, not only affect the theological meaning and justification of the seventh-day Sabbath, but it will also impact its practice.

The Presence of the Day of Atonement

Blessed is he who waits and comes to the one thousand three hundred and thirty-five days (Dan 12:13)

The beatitude ’ashrey hamekhake “Blessed is he who waits” that concludes the book of Daniel, constitutes the ultimate response to the lament question ‘ad matai “how long shall the fulfillment of these wonders be?” that the heavenly being asked in the beginning of the chapter (Dan 12:6), and that remained hanging and unanswered. This is the last prophetic period. After the reference to the prophetic period “a time, times, and half a time” (Dan 12:7), the prophet still asks the question “what shall be the end of these things?” (Dan 12:8) implying that the end was for later, “sealed till the time of the end” (Dan 12:9). The next prophetic period of 1290 days is only a parenthetic information that is specifically related to the “daily”, an issue that is raised before the prophecy of the 2300 evenings and mornings, (Dan 8:11-12), and is not a prophecy that is meant to arrive to “the end of these things” (Dan 12:8). In fact, only the 1335 days are the prophetic period that is associated with the idea of arrival and introduced by a blessing, suggesting the fulfilment of prophecy (see the blessing of Ezra 7:27–28 which also denotes arrival and marks the fulfilment of God’s promise).

The numerous parallels between this passage depicting the conversation of the two heavenly beings by the river in Dan 12:5–6, and the conversation of the two heavenly beings in Dan 8:13–14, suggest that the same question ‘ad matai “how long?” concerns the same prophetic event and expects the same response, thus implying that the 1335 days lead to the same arrival time as the 2300 evenings and mornings of Daniel 8:14, that is, the Day of Atonement. There is, however, one fundamental difference between these two prophecies: whereas the prophecy of the 2300 evenings and mornings in Dan 8:14 leads to an event in heaven, the prophecy of 1335 days in Dan 12:12 describes for the same time an event that is taking place on earth: “blessed is he who waits.” The Hebrew word ’ashrey “blessed” connotes “happiness.” The use of this word is related to the religious experience. This word refers to the happiness for the forgiveness of sin (Ps 32:1–2), because one can trust God (Isa 30:18); but it also refers to wisdom and ethics (Prov 3:13; 8:33; Job 5:17). In this specific context the waiting that Daniel is referring to, has a particular significance. Those who wait are happy because of the judgment that has been given to them (Dan 7:22). This is a happiness made of gratefulness and confidence because the kingdom of God has been given to them (Dan 7:27).¹⁴ But this happiness is not just of an emotional nature; it is not merely a sentiment. The Hebrew word ashrey “blessed,” “happy,” has an ethical and dynamic application. It is related to the word ’asher “go straight,” “go on,” “advance” (BDB) which has strong ethical connotations, as the following verses attest: “go in the way of understanding” (Prov 9:6), “guide your heart in the way” (Prov 23:19; cf. Isa 3:12; 9:15), “reprove the oppressor” (Isa 1:17). This waiting that is made of faith, joy, but also of moral straightness, is in tune with the waiting for the Day of Atonement (Heb 9:28; cf. Tit 2:13), and thus testifies on earth, in the present life, to the eschatological Day of Atonement in heaven.

Fear God … for the hour of His judgment has come; and worship Him who made heaven and earth (Rev 14:7)

Like the preceding passage from the book of Daniel, this message from the three angels (with some variations) also describes an event taking place on earth in parallel to, and echoing the heavenly Day of Atonement. The connection between the heavenly Day of Atonement and the three angels’ proclamation on earth is suggested formally through its literary parallel with the vision of the four beasts (Dan 7 // Rev 13–14) and substantially through its theological content (Judgment and Creation).

I. The Literary Parallel between Dan 7 and Rev 13–14: Dan 7 Rev 13-14:

Observations

1. The parallel between the two prophecies is consistent throughout the texts, with some variations: 1) all the beasts of Daniel 7:4–7 are incorporated in one single beast in Revelation 13:2; 2) the sequence of the beasts in Rev 13:1–2 is reversed from the sequence of the beasts in Dan 7:4–7, forming a chiastic structure: lion, bear, leopard, beast of 10 horns // beast of 10 horns, leopard, bear, lion.

2. The section of the judgment/Day of Atonement in Dan 7:9–12, and the section of Rev 14:1–13) correspond in the parallelism; both come after the beasts and before the Son of Man. This parallel suggests that the section of Rev 14:1–13 corresponds to Dan 7:9–12, thus referring to the same event, the Judgment, the Day of Atonement. This correspondence is confirmed in the theological content.

II. The Theological Content

The section of Rev 14:1–16 that corresponds to the section of Dan 7:9–12 is made of two parts. The first part (Rev 14:1–5) takes place in heaven (Rev 14:2), and describes the day of a judgment/atonement scene involving a lamb or rather a ram15 standing on Zion (heavenly temple, cf. Ps 48:1–2; Heb 12:22), signifying victory of judgment (cf. Rev 5:6; Dan 11:1), in the company of 144,000 who are sealed and redeemed before the throne of God (cf. Dan 7:9, 27). Note that the actual sacrificial ram contrasts with the other non-sacrificial beasts of the prophecy which are described “like a leopard,” “like…a bear,” and “like…a lion” (Rev 13:2), in the same manner as the “like” beasts of Daniel 7:4-6) contrast with the actual sacrificial animals in Dan 8:3-8. This allusion to Dan 8 and 7 confirms the interpretation that sees the Day of Atonement in Daniel 8.

The second part (Rev 14:6–13) takes place on earth (Rev 14:6b), and describes the proclamation of the “Three Angels’ message” which concerns judgment and creation. The first angel speaks explicitly about judgment and creation (Rev 14:7), the second angel speaks implicitly about judgment (Rev 14:8), and the third angel speaks implicitly about creation (Rev 14:9) and judgment (Rev 14:10–13). The main question that arises is: why this association of judgment and creation, what is the theological significance of these two notions in this particular context? First, it should be pointed out that the perspective of this association is essentially eschatological. This intention is already suggested through the unusual sequence judgment-creation. The creation that is here in view is the recreation following judgment. Second, the unexpected mention of the “springs of water” against the regular pattern with the three traditional components of the Genesis creation account (heavens, earth, sea) constitutes an allusion to the New Jerusalem (Ezek 47:1–12; cf. Rev 7:17; 22:17). Note also the additional universalistic injunction “give glory to Him” (Ps 29:1–2; 96:3; Isa 24:14–15; 42:12; 66:18–19; Hab 2:14; 1 Chr 16:23– 24; Rev 11:13; 15:4). But there is still another reason: the association of judgment and creation constitutes the very essence of the Day of Atonement.

First, the Day of Atonement means the Day of Judgment. This identification is already established through the parallelism between Dan 7 and Dan 8 that makes the Day of Atonement, the cleansing of the Sanctuary in Dan 8:14, correspond to the Day of Judgment in Dan 7:9–12 (see above). But judgment is also the constitutive texture of the Day of Atonement as described in the foundational text of Leviticus 16 (ritual of separation of the two goats, ritual of atonement through the sacrifice, affliction of one’s soul, ablutions, etc.), but also as understood in Jewish tradition and liturgy.16

Second, the ceremony of the Day of Atonement points also to creation as implied in the text of Leviticus 16 (cosmic scope of purification; cleansing of the whole sanctuary, as symbol of creation; Sabbath; 7 occurrences of “all the iniquities;” 10th day of 7th month which reminds of the 10 words of creation in 7 days), and testified to in Jewish tradition and liturgy.¹⁷

The proclamation on earth of judgment and creation (“Three Angels’ Message”) which parallels the heavenly Day of Atonement is therefore to be understood as a part of the eschatological “truth” of the Day of Atonement. It is in fact the visible sign, the testimony on earth of the heavenly Day of Atonement. But what does the proclamation of judgment and creation mean? This preaching is first of all an information about God’s grace. Judgment and creation are both God’s gifts to humanity. Creation is God’s first gift to humanity, the gift of life that triggered the course of history. Judgment is God’s last gift to humanity, the gift of salvation through forgiveness and hence of the kingdom of God (Dan 7:22, 27, see above). The three Angels’ Message to be proclaimed is therefore a message of “good news,” as it has been explicitly identified: “the everlasting gospel”¹⁸ (Rev 14:6).

The apocalyptic call focuses on the human response:

Fear God and give glory to Him

This call responds to judgment (Rev 14:7a). The expression “fear God” is often used in the wisdom texts to make people aware of and acutely sensitive to the presence of God in every aspect of the daily life, in the marketplace, at all occasions. In that sense the fear of God is comprehensive (Eccl 12:13, 14; cf. Ps 139:1-12) and “becomes the principle of human behavior and the beginning of wisdom (Job 28:28; Ps 11:10; Prov 1:7).”¹⁹ To “fear God” is implied again in the message of the third angel who describes the saints who “keep the commandments” (Rev 14:12; cf. Deut 10:12–13). This call is reinforced by the complimentary addition “give glory to Him.” This expression has universalistic overtones (Ps 96:3; 1 Chron 16:23-24; Isa 24:14-15; 42:12; 66:18-19; Hab 2;14; Ps 29:1-2; Rev 15:4; 11:13), as it implies the presence of all nations to whom this testimony is destined (Rev 14:6).

Worship Him who made heaven and earth

This call responds to creation (Rev 14:7b). In the Bible, creation is the very reason for worship. The first experience of worship, the Sabbath, is given as the first human response to creation (2:2-3; cf. Exod 20:9-11). In the book of Nehemiah, worship is justified on the basis of creation: “You have made heaven, the heaven of heavens, with all their host…the host of heaven worships You (Neh 9:6). Likewise in the book of Revelation, in the context of a heavenly scene of worship the 24 elders give the same reason for worship: ‘’ ‘You are worthy, O Lord, to receive glory and honor and power, for you created all things, and by Your will they exist and were created’ “ (Rev 4:11). It is no accident that the Psalms, which report Israel’s life of worship, place creation at the core of worship (Ps 95:6; 96:5-9; 100:3; 134:1-3; 148:1-6). This concern for worship is also implied in the message of the third angel in his warning against worshipping the beast (Rev 14:9, 11).

It is noteworthy that the only other biblical passage that associates in the same context the ideas of universal and eschatological judgment with the remembrance of creation, the fear of God, and the keeping of commandments is found in the context of the book of Ecclesiastes,²⁰ precisely in connection to an apocalyptic perspective (Eccl 12:1–7):

To those who dwell on the earth—to every nation, tribe, tongue, and people. … Fear God and give glory to Him, for the hour of His judgment has come; and worship Him who made heaven and earth, the sea and springs of water … here are those who keep the commandments of God and the faith of Jesus (Rev 14:6, 7, 12).
You do not know the works of God who makes all things (Eccl 11:5). … God will bring you into judgment (Eccl 11:9). … Remember now your Creator. … Fear God and keep His commandments, For this is all humans.²¹ For God will bring every work into judgment (Eccl 12:13–14).

This accumulation of specific common themes and associations of ideas (see above in bold) suggest that the inspired author of the book of Revelation had the conclusion of Ecclesiastes in mind when he reported the Three Angels’ message. This inter-textual connection with the book of Ecclesiastes gives an unexpected perspective to the so-called “Three Angels’ Message.” Not only does it confirm the connection between the heavenly Day of Atonement and the Three Angels’ Message, it also, surprisingly, opens up to new horizons, far outside the traditional borders of the apocalyptic discourse, right into the heart of the ideal of wisdom to make us aware of the present and earthly dimension of the eschatological message.

It is not of little significance that the apocalyptic vision is bound with the wisdom ideals. The book of Daniel offers a perfect illustration of that connection.²² There, wisdom is mixed with prophecy. The Apocalypse is found in the context of Daniel’s stories of life, identified as “wisdom-didactic narratives”²³ (Dan 2:31-45; 3:24-24; 4:5-27; 5:25-28; 7:1-28). Reversely, the call for wisdom and the emphasis on the value of intelligence and perception is emphasized in the apocalyptic sections (Dan 8:16, 17, 27; 9:2, 22, 23, 10:1, 11:33; 12:10, etc.). The verb bin “understand” is a keyword in the book of Daniel. The hero of the book, Daniel himself, exemplifies this connection. He is a holy man who does not compromise with evil, he remains faithful to God’s dietary laws (Dan 1:12), he does not lie (Dan 5:22), he does not worship the king (Dan 6:11); and yet he is also a man who entertains friendly relationships with people, with his guard (Dan 1:9), and with the king (Dan 6:18-19). Daniel is involved in politics (Dan 2:49) and serves the king (Dan 1:5; 6:22). The book of Revelation has the same interest for wisdom (Rev 7:12; 13:18; 17:9) and contains the same appeal for righteousness and ethics (Rev 2;14; 13:10; 14:5; 22:11); there, the exhortation to “hear” and understand is repeated in all the seven prophetic letters to the Churches (Rev 2:7, 29; 11, 17; 3:6, 13, 22). The book of Revelation describes the ideal of life in terms that remind the ideal of wisdom: “Blessed are those who do His commandments that they may have the right to the tree of life” (Rev 22:14; cf. Prov 11:30).

Disconnected Eschatology

The apocalyptic message without that connection to the present dimension with its concern for life, ethics, and wisdom could be confusing, dangerous, and mentally disruptive,²⁴ as history has shown us. An analysis of the phenomenon of violence, madness, and fanaticism in the three Abrahamic religions, including the SDA religion, reveals at various degrees three main symptoms of this apocalyptic distortion, as illustrated in the following table.²⁵

Use of power and violence to enforce the apocalyptic interpretation

This character is the most important factor of religious violence.²⁶ Jewish context: some elements of the ultra-orthodox branches in Israel advocating the possession of all the biblical lands as the prerequisite for the coming of the Messiah. One dramatic example is the case of Ygal Amir who murdered Prime Minister Rabbin because he felt that his politics would delay the appearance of the Messiah. Christian context: this phenomenon has prevailed since the Church allied with the Roman power, and was manifested throughout the ages (Inquisition, Crusades, and more recently in the political activism of extreme right Christian political parties in many countries). Muslim context: this character is present in the early Muslim invasions and more recently in the rise of Islamic States (Iran, ISIS), and in the apocalyptic scenarios and invocations by the Hezbollah and the Hamas.

Zeal to activate the immediate apocalyptic fulfillment

The eagerness to trigger the apocalyptic fulfillment is often supported by a literalist application to current events. The interpretation may sometimes be issued by the operator who identifies himself as a prophet or as a messiah. Jewish context: Baruch Goldstein who perpetrated the 1994 Cave of the Patriarchs massacre in order to precipitate the end of the world. Christian context: the Crusaders interpreted their wars as the fulfilment of apocalyptic prophecies to put an end to the Muslim occupation of the Holy Land. McVeigh blew up a government building with the intention to set off a chain reaction that would lead to the end of the world. David Koresh believed that the Persian Gulf War was the fulfilment of the prophecy of Daniel 11, and claimed that he was involved in the Armageddon war leading to the end of times. In some SDA circles, the “last Day generation theology” pushes for perfection and evangelism of the world in order to precipitate the coming of Christ. Muslim: The Islamic Revolution in Iran and the revolt in the Masjid al-Haram in Mecca in Nov. 1979 used apocalyptic material to communicate the urgency of their reforming message. The beginning of the Intifada in 1987 was associated with a prediction of the end of the world. Osama Bin Laden launched his attacks including the September 11 massacre with the intention to provoke the end of the world.²⁷

Emphasis on the “vertical” at the expense of the “horizontal”

This attitude consists in giving exclusive and obsessive importance to the apocalyptic vision, while ignoring the present human reality with its demands of ethics, justice and love. An outgrowth of this approach is the abuse, the exploitation, and sometimes the destruction of the others (see #1) or even oneself (suicide attacks) for the sake of the “greater” Truth (God, the kingdom of God, Israel, the Paradise, etc.). This fanatic behavior appears in all three religions, although it has recently been more visible among Muslim terrorists who like to use the moto Alahu akbar “God is great” to justify the terrorist act.

Conclusion

What lessons can we learn from this presence of the future? Daniel’s qets yamim “end of days” (Dan 1:18; cf. Dan 12:13) means that the truth of the end of times should become a way of life which invades even the secular domains. The hope of the future end, the eschatological message, should be lived in the flesh of life, with joy, ethics and wisdom. Likewise, John’s idea of the Lord’s Day (Rev 1:10) should affect our theology and our practice of the Sabbath which should be more than just our apologetic “not Sunday” argument, or our legalistic work, or simply another pretext for rest, but the living testimony and experiential foretaste of the Kingdom of God.

The happiness that characterizes those who wait and have arrived (Dan 12:12) at the time of the Day of Atonement shows the joy of salvation which brings comfort and gives meaning to their life. The Three Angels’ Message (Rev 14:6–13) to fear the Judge, obey His commandments, and worship the Creator, is a call for righteousness and ethics here in the present life and a call to gratefully enjoy the gift of God’s creation. This present and earthly dimension of the future Kingdom of God is ultimately a lesson about mission: we are on earth, in our present existence, the witnesses of the future kingdom of God and of heavenly realities.

This connection between the future kingdom and the earthly reality is the “present truth.” For it not only makes eschatology stronger, it makes eschatology more relevant and thus more convincing. Note, however, that the present testimony has not been concocted as a method of contextualization, a strategy to make the eschatological message more palatable, and thus win the “heathen” disciples, at the expense of the revealed message. This “existential” application is a part of the revelation of the eschatological package. In this perspective, although the present is derived from the future, it does not replace it (“realized” eschatology, and “existential” eschatology), nor does it constitute a heterogeneous element that would be in tension, and to a certain extent in competition with it (“already/not yet” eschatology). Instead, the present is of the future, testifying to the future heavenly kingdom, within the present earthly kingdom.

The eschatological message should go along with the rest of the biblical truth, and especially with the attention to the other biblical calls for wisdom, beauty, joy of life, and ethics. Without that connection, the focus on Apocalyptic Eschatology could be dangerous and might degenerate into fanaticism, heresy, unethical behavior, crime, or madness. In fact, the obsessed occupation with the apocalyptic world may sometimes be a symptom of the latter. With humor the Mishnah warns us about the risks involved in the apocalyptic enterprise: four sages entered the apocalyptic vision; the first died, the second lost his sanity, the third lost his faith, only the fourth escaped in peace; the reason for his survival is that he had left signs to find his way back; he had remained connected with the earth.²⁸