Eschatology

This article provides a general overview of end-time biblical eschatology as described by Ellen White. After highlighting (1) some major end-time philosophical and religious challenges, the discussion deals specifically with White’s views of (2) the great cosmic controversy between good and evil; (3) the cataclysmic “signs” of Christ’s Second Coming; (4) the conditional imminence of His appearing; (5) the end-time scenario that culminates with that glorious event; and (6) God’s absolute and final victory over sin and all impenitent sinners, eradicating them completely and forever from the universe. A clear understanding of White’s eschatological expositions can help us to better appreciated God’s triumphant leading of human affairs and loving care for each one of us.

The second coming of Jesus Christ is usually described with cosmic language: cosmic signs in the heavens or earth-shattering events on this planet. This apocalyptic dimension seems to have a counter argument in 2 Peter 3:12—the believer is to look for and hasten the coming of the day of the Lord. On the basis of the translation of the participle speudontas some have taken this passage to mean that human beings can influence the timing of the second coming, while others have opposed this view—arguing instead that the participle should be translated as “eagerly awaiting” instead of “hasten.” Additionally, scholars have had different opinions about who and how people can influence the Parousia. Additional questions have been raised: Is this passage referring to the believer as an individual or the church as a body of believers? And is orthopraxy or social concern the criteria for the “hastening”? This presentation briefly examines various models of explanation for 2 Peter 3:12 and then resolves the passage by examining it in its larger context.

Jesus’ eschatological speeches about His second coming, recorded in the Synoptic Gospels, highlight particular signs that are indicative of the time of the end. While most of the signs are well known even in larger society, and while many Christian interpreters have dealt extensively with their significance, it is argued that there is an underlying literary and thematic framework of progression from “beginning,” through “urgency” to “immediacy” of Parousia that has largely been overlooked. This presentation proposes that such a framework is indeed discernible in the eschatological speeches of Jesus in all three Synoptic Gospels.

The quest for wealth and possession is a very absorbing human activity in contemporary society, even amongst Christians. This compulsion seems so dominant that little attention is given to its eschatological dimension. Yet, Jesus’ teachings in Luke 12:13–21 suggest there is a strong link between eschatology and the attitude of wealth acquisition. Therefore, this presentation explores Jesus’ teachings on wealth acquisition, possession, and management as well as their eschatological implications. It concludes that wealth is no substitute for goodness and character and is not a guarantee for the real essence of life, accountability towards God. Conclusively, the divine pronouncement on the rich but foolish farmer constitutes an invitation to readers to evaluate their attitude towards wealth in view of eschatology.

This presentation explores one of the most controversial themes of theology: theodicy. This theme poses a serious challenge to the defense of Christianity. In fact, there are many problems when we attempt to relate God to the origin and nature of evil. This presentation reflects on these issues from the perspective of the book of Revelation.

This presentation examines and discusses the existential dimension of the eschatological and apocalyptic revelation. How does, or should, the apocalyptic vision of the future impact, inform, and inspire present life? This presentation shows how wisdom, ethics, hope, worship, and joy of life are part of the eschatological message, and how a neglect of this connection could lead to fanaticism, mental imbalance, dangerous behavior, and distorted views of the eschatological message. The argument is supported and illustrated by apocalyptic-eschatological texts (notably Daniel, Revelation, and Ecclesiastes, with an incidental revisit of the three angels’ message), and the dramatic testimony of historical cases.

Zechariah 9, especially verses 9–10, is a well-known Bible text, mainly because of its citation in the New Testament narrative of Jesus’ entry into Jerusalem. These verses describe the humble Messiah, who comes to Jerusalem “riding on a donkey.” However, one of the paradoxes of the chapter is that it not only describes the humble Messiah and His peaceful kingdom, but also a liberation war that destroys Israel's enemies and gives the land to the children of Israel. So it appears important to investigate the precise meaning of verses 9–10 in the context of the whole chapter. This presentation analyzes the structure and content of the chapter, and then reflects on its eschatological message.

Introduction I vividly recall the situation when I was 6 years old. It was a sunny Sabbath morning during the summer, and I was going to church. On the way, I met an elder, a very fine man admired by many. He asked me what my plans were for the future. With great enthusiasm, I told him that in th...

Paul describes the revelations of God’s righteousness and wrath as two parallel but distinct phenomena. He argues that “the revelation of God’s righteousness” is “apart from the law,” raising the question of whether such a concept of God’s character does not cause His mercy to eclipse His justice. This presentation argues that Paul’s intention in Romans is to differentiate between God’s justice and His punitive justice. God’s wrath represents a special eschatological expression of His justice that seeks to deal with sin, but His wrath is not an intrinsic part of His justice or character—for if there were no sin, there would be no need for wrath. Faith also represents a special eschatological expression of God’s mercy to deal with the problem of sin. Its function is to meet the urgent need for forgiveness created by sin—for if there were no sin, there would be no need for forgiveness. This presentation, then, argues two obvious but crucial points: There will be neither the need for God’s wrath nor His forgiveness when sin has been forever eradicated from the universe. But until such time dawns, His wrath and His merciful provision of faith in Christ are His chosen methods of dealing with sin, even after the probation closes.

Introduction Adventist eschatology is an exploration and exposition of biblical apocalyptic eschatology. It announces a future characterized by a drastic discontinuity between the present order of things and a future one to be established by the Lord. It proclaims the consummation of the eschato...