Eschatology

Eschatology, “the teaching of the last things” (from the Greek eschaton, ‘’last” or “final”), is usually thought to focus on the last things. However, eschatology is not only the end of everything; it has a starting point. Old Testament eschatology is a story of restitution; hence it may be said to begin with the fall of Adam and Eve, where God is in full presence with Adam and Eve and announces the seed for eschatology. After the fall, humanity fell out of relationship with God. The remainder of Scripture tells the story of God’s plan to restore holiness among a holy people. This presentation seeks to situate the linear understanding of Old Testament eschatology.

Introduction In some quarters of contemporary culture, evolution has been taken as fact , and this has the effect of making the interdisciplinary conversation between Christian theology and science an increasingly important theological topic. It may come as a surprise that this resurgence is hap...

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The book of Revelation contrasts two distinct approaches to leadership. This presentation describes these approaches and draws conclusions as to how Christians should practice leadership in light of the eschaton. The two approaches are traced from the rebellion in heaven, through creation, the life of Jesus, and with a focus on the apocalyptic messages of Scripture. This study is needed because the practice of leadership in the church has a profound effect on the church’s witness and accomplishment of mission. Faithfulness among God’s people in the last days can only be experienced when leadership is practiced according to God-honoring principles. This presentation concludes that the loving, non-coercive, relational dynamic—demonstrated by the Lamb’s leading during the eschaton—provides a biblical template for Christian leadership in the present time.

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The term “love” in its substantive form occurs only once in the book of Matthew (24:12). Traditionally, love in this text has been interpreted as “Christian agape,” the law of Christ—as opposed to the Mosaic law and persecuting hatred against Christians. However, the verbal form also occurs in Matthew and is directly connected to the Old Testament, suggesting that the understanding of Matthew 24:12 relies upon the comprehension of the use of the term “love” in Hebrew scripture. Finally, the eschatological meaning of this text is evaluated in the context of the definition of the remnant and of his work in verses 13 and 14.

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Evangelical Christianity has historically been divided on the subject of interpreting the realities and especially the timing of the Parousia. Differing schools of interpretation—such as premillennialism, postmillennialism, and amillennialism—have variously been postulated and advanced to great lengths throughout the history of the Christian church. The current widespread proliferation of Christian renewal movements, especially in non-Western regions of the world, and their teachings on wealth and prosperity are of concern to Adventists. Their teaching emphasizes a “this-worldly” understanding of how to live a balanced Christian life, creating wealth and prosperity and hastening the Parousia. There is the need for a rethinking and proper contextualization of the biblical doctrine on this subject. Thus, a proper understanding of the realities of the second advent will inform the church about how to make the necessary doctrine of eschatology meaningful to its members. This presentation engages the Seventh-day Adventist position on the Parousia, making suggestions of practical strategies to share the biblical view of eschatology to a world that has become naturally permissive and gullible to these many winds of doctrines.

The topic of Eschatology has always been a major topic for Judaism—biblical Judaism as well as rabbinical Judaism. This presentation explores the last judgement, the resurrection of the dead, the world to come, the afterlife (Gan Eden, “Paradise”; and Gehinnom, “hell”). It will also discuss the Jewish answer to the question of whether Israel or the nations will inherit the world to come.

This presentation identifies the law of God, the Ten Commandments, in 1 Corinthians 15:56 and its implications on the eschatological church. The term “law” appears in isolation in the resurrection text, causing some to consider it an interpolation; however, its presence here not only heightens the continuity of God’s law in the eschatological church, but also its significance in the work of redemption and ultimate victory over sin and death, a development that will usher in eschatological rest in God’s entire universe.

In the history of Adventist interpretation of Revelation 14:6–11 the focus has been predominantly on historical application rather than on careful exegesis of the text. As we will face in the not-too-distant future the bicentennial anniversary of the Great Expectation of 1844, and as we recognize that these end-time messages have a long history, we need to look at the text afresh to find an understanding more consistent with the mega narrative of the book. This presentation proposes that proper exegesis of the three angels’ messages can be established only by careful analysis of Revelation 12 and 13 as the backdrop for the messages. There are two sets of competing messages: the messages of the dragon and the two beasts, and the countering messages of the three angels. And the inhabitants of the world were threatened by the angels just as the saints were threatened by the coercion of the false trinity.

Adventism arose as an eschatological movement. Adventist eschatology is thus defined by prophetic preaching that relies on the perception of the “signs of the times.” Much more space has been devoted to studies of the end of time than to any other theological theme. In this eagerness, there have been some detours of the proposed eschatological focus, generating polarizations and radicalisms. This presentation addresses some of the major deviations. Jesus’ eschatological sermon in Matthew 24–25 shows the need for balance in the exposition of biblical eschatology: harmony between the signs of the times and proper preparation for the second coming. Vigilance and preparation are the imperatives to live in these last days.

The book of Revelation is not the only apocalypse, but is also a part of the Jewish apocalyptic tradition, developed within Christian teaching. Revelation appeals to issues using methods and images that have already been formed in the Jewish tradition. There are references to the motif of the heavenly temple, contained also in Jewish apocalypses, throughout the book. The interest of this presentation is in understanding the place the heavenly temple occupies in the eschatological views of the Jewish apocalypses and in Revelation, and the distinctive features of the temple in Revelation. This comparison can help to realize the roots of John’s idea of the heavenly temple and to provide a better understanding of it.