Eschatology is a fascinating theme among Adventists, and it is just normal for people that emphasize the end. The sense of this term recently a kind of present realization and “significance of the last things” in the Christian life.¹ Although, this attracts and fascinates more than one, the Adventist church usually has worked out its eschatology from the perspective of the books of Daniel and Revelation. The eschatological schemes that exist in the Old Testament is not always in focus. Hence, our theology of the eschatology devotes little space for other texts of the Old Testament apart from the prophetic book of Daniel and Revelation. Do not get me wrong, the Book of Daniel addresses the consummation of ages more than any other in the OT. Visions were given to reach the “time of the end” (8:17, #qEï-t[,l.) which is an appointed time for the end (8:19; 11:35,40; 12:4,9).

On the other hand, the bridge that Revelation maintains is the preparatory prophecies that lead to this end as Habakuk 2:3 suggests (12:13; Rev 11:3; 12:6). The eschatology mentality has just continued with the disciples when they asked Jesus : “Tell us . . . the sign of your coming and of the end of the age?” (Matt 24:3) The eschatology is a Principle rooted in the history of God. At the beginning, He creates the world with a purpose (Gen 1:1); ² then eschatology is the sense of the consciousness of the loss of God’s beginning. Adam and Eve already turned their eyes to the future into the prophecy of the Messiah (cf. Gen 3). The seed, the Messiah brought with Him the seed for the eschatology. Conversely, what is the function of eschatology? How does it function? Should we focus only in the end without understanding the initiation of eschatology? One of the constituent of OT eschatology is the radical expectation and orientation to the future. This study considers the MT as the basic tenet for interpretation.³ This article intends to look at the linear intent of the Old Testament eschatology. There is a need to theologically deal with OT eschatology as J. J. Collins acknowledges.⁴

Source of OT Eschatology

OT Scholars usually understand etymologically eschatology to mean the “doctrine of the end,” the judgment and the resurrection.⁵ However, the OT does not have the word or the idea of the “teaching of the end,” such as the end of the world, of time or even of the end of history. Moreover, the end of all flesh (Gen 6:13, lK' #qEÜ), the after part or the end of the wicked (PS 37:38), the end of all man (Eccl 7:2, lK' @Aså), which is not only inclusive, but it is also supposed to bring better things than in its beginning (Eccl 7:8). The idea of a harvest at the end of the world is a theme encapsulated in the NT idea of eschatology (Matt 13:39). The OT promises, however, the end of sin (Jer 33:8), war (Mich 4:3), of human frailty (Isa 35:5-6a), of famine (Ezek 36:30). These categories of evils could also be seen as eschatology.

Adventists understand eschatology as the final events leading to the second coming of Jesus. The beginning of eschatology starts from the first chapters of the Bible. The victory over evil was promised only through the conflict between the seed of the woman and the offspring of the serpent (Gen. 3:15). Gen 3 shows how God deals with human sin. The act of Adam and Eve caused them to shift God’s plan and made the world to be cursed. Eschatology is to bring this curse to an end (cf. Rev 22:3).

Eschatology is related to God’s reversal of the consequences of sin that made eruption into the realm of a perfect world thereby separating the good from the evil. The day of the Lord announced by the prophets would then be the day when the nations will come again under God’s rule (cf. Amos 5:18-20; Joel 2:31).

Likewise, by elevating Jesus to His right hand, God opened the final stage for the eschatology so much that His people can live on this earth the spiritual benefit of what would be lived at the end of time. The offspring of the woman would bring not only salvation, but also judgment. This long process that led to the saviour was a process of conflict. Thus, the source of OT eschatology is how God would establish His final kingdom upon a world under the power of evil. He will select a righteous individual, and people to serve him up to the climax, in the person of the Redeemer, who is indeed “God with us” (Matt 1:23). This taken from Isaiah 7:14 prefigured God’s presence in Jesus for salvation (Isa 9:6-7) and to judge (7:17; 8:6-8). For example, in Exod. 25:8, He commands the Israelites to build a sanctuary so that His presence may rest with them wherever they go. In the last chapter of Revelation, John the Apostle illustrates God walking once again with His people in holiness at the end of the ages.⁶

Conversely, the faithful retained the Zion ideology and projected it into the future through eschatological and apocalyptic writings, with Jerusalem as the place where the Messiah shall appear at the end of time. In the NT, Zion became the equivalent of the heavenly Jerusalem (Isa 60:14; Heb 12:22; Rev 14:1).⁷

Eschatology and Time

The OT history is linear and repetitive towards the ultimate goal of God, His last goal of consummation of the whole history for the world. OT indicates a consciousness of the awaiting of the future, which in their mind was not supposed to be far distant. For example, the prophetic books used expressions such as— “in those days” (Judg 21:25; 1 Sam 28:1; Isa 38:1; 3:16,18; 5:18; 31:29, 33:16,16; Ezek 38:16), more eschatologically, in “the latter days” (Num 24:14; Deut 4:30; 31:29; Jer 23:20; 30:24; 48:47; 49:39; Ezek 38:16; Dan 2:28; 10:14; Hos 3:5), and the dreadful times that will fulfill God’s eschaton is also known as the “day of the Lord” (Isa. 2:12; 13:6, 9; Jer. 46:10; Ezek. 13:5; 30:3; Joel 1:15; 2:1, 11, 31; 3:14; Amos 5:18, 20; Obad. 1:15; Zeph. 1:7, 14; Zech. 14:1; Mal. 4:5; Acts 2:20; 1 Cor. 5:5; 2 Cor. 1:14; 1 Thess. 5:2; 2 Pet. 3:10).

Eschatology will open the final period of human history, which is known as “the time of the end,” Exclusively in the book of Daniel (Dan. 8:17; 11:35, 40; 12:4, 9). In this time of the end, God releases his anger against evil and judges all the abominable practices against His law (Ezek 7:3; 18:30). Ezekiel precisely says that evil will have an end in that day in the entire earth (Ezek 35:5; 21:25; 7:2). The Book of psalms understands this day to also be “the day of the wicked” (Ps 37:13).

This consciousness is rooted among the Hebrew people in a scheme of a near and distant future. Repeatedly in speaking of conditions in the distant future, the prophets employed specific time expressions: "in those days, and in that time" (Jer. 50:4, 20), "in the latter days" (Jer. 49:39), "in that day" (Zech. 13:1), "the day of the Lord" (Zech. 14:1), "the time of the end" (Dan. 12:4).⁸ Eschatological literature is difficult to determine, because it appears both in prose and in poetry.⁹

The emphasis on the beginning and end of time is to provide a large scope for the biblical view of eschatology to believers and to encourage us to wait for the second coming of Christ. Some biblical commentators specifically believe that eschatology exists in two forms: (1) prophetic and (2) apocalyptic, although others sought to see a center for OT eschatology.¹⁰

Progressive Eschatology

The evidence for an idea of eschatology is found from the beginning of the book of Genesis. The Book of Genesis has a futuristic orientation and it works as a formative etiology in orienting Israel’s life from the lost to the effectivity of God’s promise.¹¹

This prominent feature, starting by God’s promise made to the first couple is the key for the expectation of the future. The tension lies in the fact that most of the promises seem to be near, but their realization would usually be lasting. In fact, Adam and Eve did not see the promised Messiah, for it was in a seed not perceivable to them. God’s promise to Abraham and the hope from the exile of Babylon to return to Judah would create a lot of tension. In this paper, eschatology is perceived as the hope that derives from the promise made to Adam to be one day restored through the Messiah (Gen 3:15), the promise of the land to Abraham (Gen 12:1-3), the Sinai covenant in Exod 19:3-6 and the covenant promise of God to the Davidic family (2 Sam 7). Hence, eschatology takes the sense of a near and better future. In OT perspectives, the future lies in the hands of God; although humans have their part to play.

Forward-looking from the call of Abraham, (cf. Gen 12:1-3) the promise of the land was just a continuation of God’s eschatology that gives credit to the permanent goal, the permanent land of eternity. In fact, God would transform permanently the world as the prophets expounded into the prophetic age of salvation. Eschatology will then bring an age in which God’s reign will prevail and the nations of the earth will serve his will (Is 2:2f; Jer 3:17; Zep 3:9f; Zec 8:20-23). Eschatology intends to bring universal peace and justice in the world. (Isa 2:4; Mic 4:3; Isa 11:6; 65:25) God’s people will have an eternal security (Mi 4:4; Isa 65:21-23) and prosperity (Zec 8:12).

Since time is linear in the OT perspective, eschatology is the expectation of the end of a period in which one supposes God's ultimate deliverance will be experienced (Isa 33:17). Since the paradise was lost, eschatology becomes a means to appropriate a better thing than what was in the beginning, leading to a patient mind in God. (Eccl 7:8). God’s eschatology is declared since the beginning; He works out according to His own plan (ISa 46:10). Edgar Young Mullins says,

It cannot be said that the Old Testament doctrine of last things presents a complete or final picture of the future. It does not present a definite order of events which can be traced with accuracy. The language is often figurative and highly poetical. Widely separated events are often seen in their moral rather than their chronological sequence. Mountain peaks of the future, which are far apart, are seen in a perspective which brings them close together. There are, however, great outstanding features in the Old Testament eschatology. a. God is working in history with a purpose. He is moving toward a goal. b. Israel is the instrument and medium of his grace. c. His purpose extends to all mankind. d. He will interpose in judgment and in blessing in due time. e. He will send a Deliverer, who shall carry into effect his mighty purpose. f. By his grace, death and the grave will be conquered. g. His eternal kingdom shall triumph over all other forces of earth. No nation has ever equaled Israel, in their optimism. None has ever held so glorious a vision of the future. They not only held a Messianic belief. They were a Messianic people.¹²

Frequently associated with the eschatological age is the Davidic king who will rule the nations through Israel as God’s representative (Is. 9:6f.; 11:1–10; Je. 23:5f.; Ezek. 34:23f.; 37:24f.; Mi. 5:2–4; Zc. 9:9f.). A principal feature of this prophecy is that the Messiah will rule in righteousness. By the OT time, this idea of a Messiah as the king of Israel would have been dominant. Other ‘Messianic’ figures in the OT hope are mentioned, such as: the son of man’ (Dan 7:13), who stands before God and will bring the everlasting Kingdom to his people,¹³ the suffering Servant (Isa 53), and the eschatological prophet (Isa 61:1–3). Commonly the eschatological act of judgment, destruction and salvation is accomplished by Lord God himself (Isa 26:21; Zack 14:5; Mal. 3:1–5). Hence, God’s presence for His people would be fully made clear at the second coming, when Jesus will dwell among all the redeemed in the new earth (Rev 21:3)

The eschatological hope in the NT, is birthed by the OT prophets. It means that God’s people should live each moment in God’s presence while also looking ahead to the end of history. An element of foreboding always accompanies any meditation on the end of history. But in both Testaments the future lies in God’s domain so that God’s people can live in the present and in God’s presence with the confidence that “He’s got the whole world in his hands.”¹⁴ Natural phenomena are also often associated with God’s final judgment on all ungodly on the great eschatological “day of Yahweh” (e.g., Amos 5:18–20; Joel 1:15–20; 2:1–11; esp. 2:3, the garden of Eden turned into a wilderness!)¹⁵ When YAHWEH’s enemies will be punished, God’s reign will again re-instate His people to new Paradise earth.

Conclusion

This paper reveals the two major steps of eschatology in the plan of salvation: (1) the loss of edenic state and blessing, and (2) God’s promise to restore humanity to a former state, and (3) the human response in hope of those who believe. The function of eschatology is to maintain believers in the Hope of God, and build a faith into His future. The Hebrews had an ineradicably “whole” view of life and the universe. Eschatology is to bring this curse to an end.