Eschatology

Desmond Ford argued that he could not find an allusion to Daniel in Hebrews and the Daniel and Revelation Committee agreed on this point, concluding that Hebrews neither explicitly teaches nor denies Christ’s two-phased ministry in heaven. Adventist scholarship, however, has missed an allusion to Daniel 7:18 in Hebrews 12:28. This presentation explores the role that the allusion to Daniel 7:18—a chapter dealing with the pre-advent judgment—plays in the argument of Hebrews. It will show that while in the expository sections of Hebrews the author was primarily interested in discussing the achievements of Christ in the past, his hortatory argument looks to the future and its most important concern is to prepare believers for the judgment they will face.

Adventist theology is based on a historical-grammatical understandi of the apocalyptic prophecies. This presentation accepts this as a necessary presupposition in order to fulfill its purpose. It offers an overview of the Adventist theological system and its cognitive, hermeneutical, and methodological principles. This presentation introduces the three angels’ messages as the teleological principlnge and, in order to place this criterion in its proper theological context, discusses the doctrinal development of the three angels’ message. The theological content of the three angels’ message is then analyzed. As a result, the teleological characteristics that result from the analysis are presented and related to the major systematic sets of doctrines (God, man, salvation, church, and last things). Within this interaction, the eschatological interconnectedness is emphasized, reinforcing the teleological character of the three angels’ messages.

This presentation explores John’s use of the expression angelou autou, “his angel,” in order to see what light it sheds on the subject of eschatology. It also seeks to suggest that Adventist theologians can continue to relate to such an important biblical iconic motif and Scripture’s teaching and perspectives on a crucial and timely subject for God’s people today.

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 United States’ recognition of Jerusalem as Israel’s capital has heightened the level of discussion regarding Israel’s eschatological significance. For adherents to the futuristic interpretation of apocalyptic prophecies, this declaration serves as tangible evidence of yet another step toward the fulfillment of their end-time scenario. For the past seventy years eschatological debate between futurists and historicists has escalated. Historicism, which emerged during the Reformation, has been overshadowed by futurism, which is prevalent among Western Evangelical Christians. While the majority of Evangelicals consistently voice their unequivocal support for the State of Israel, historicists have not formulated a unanimous view on the role of Israel and the Jewish people in the modern age. Such an absence of any coherent position on the subject results in multiple extreme positions, which hurt not only the image of historicism but also its mission. It has become apparent that in our present historical reality, Adventists will continue to face issues relating to the state of Israel. This research analyzes the development of opposing views on the state of Israel among historicists and futurists in light of the Three Angels’ Message, which represents the active core of historicist prophetic interpretation.

One of the most important themes in Seventh-day Adventist eschatology is the interpretation of the day of atonement as a time of judgment just before the second coming of Christ. In the Old Testament, however, the main description of the judgment comes from the prophetic announcement of the coming of the “Day of the Lord.” Adventist eschatology uses some elements of this concept to explain some important ideas of the eschatological timeline. A study of these biblical motifs shows important parallels among them. Both describe a time of judgment, distress, and a vindication for the people of God. These and other parallels allow a possible harmonization of these two motifs in the Adventist understanding of the eschatological events.

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.

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...

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.

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.