Having painted a picture against which we can view the significance of eschatology in relation to Christ, I continue by asking what “the end” was which is pointed to in phrases such as “the end”, “the end of the age”, and obliquely suggested in “the last days”, “the last times”, “the last hour”; also “the last day”, and references to “the day”, “that day”, “the day of the Lord”, “the day of God”, “the great day”, “the day of wrath”, “the day of judgement”, “the day of redemption”, and so on.
In the futurist scheme, not only is much of the weighting of phrases such as these towards the distant, yet to be fulfilled future, disconnected from the present or past, but the scheme is also, as already suggested, a catalogue of events cobbled together from OT and NT, assisted by dubious numerology, tacked onto various equally dubious interpretations of the millennium. The best that can be said for these is that there is not a shred of evidence for the schemes outside the isolated passages from Revelation from which they are constructed. This is the futurist prophetic calendar.
In the radical historical, or preterist schemes, there is a corresponding historicist calendar, which in one variant or another points to the destruction of the temple in AD 70 as the focal point of the prophecies and phrases.
What are the actual referents in the NT of phrases referring to the end? Surprisingly, not one event, but several in the history of Christ.
Jesus’s incarnation is spoken of as an eschatological event, not as the beginning of an eschatological phenomenon , or an event which would lead up to the end, or even as a turning point in history. Prior to Jesus’s birth, Simeon looked forward to the consolation of Israel. When he sees him: “Now my eyes have seen the deliverance which God has made ready” – Luke 2:30.
Jesus’s appearance on earth, and earthly ministry have the same eschatological description and character.
Mark 1:15 The kingdom is described as having already come – “The time has come; the kingdom of God is upon you”.
Luke 4:21 The prophecy of Isaiah is described as fulfilled in Jesus before the congregation
Matthew 12:28 The casting out of demons by Jesus is a sign that “the kingdom has already come upon you”.
Luke 17:20-21 – “The kingdom of God is (already) “among you”.
John 5:24 The same is true in the description of Jesus’s earthly ministry of judgement and the gift of (eternal) life – “Whoever hears my word and believes him who sent me has eternal life and will not be condemned; he has already crossed over from death to life.”
John 12:31 – “Now is the time for judgment on this world; now shall the prince of this world be driven out.”
John 1:14 When John uses the verb skeno for – “The word became flesh and made his dwelling among us”, the emphasis is not of a temporary dwelling, as in a temporary structure like the tabernacle in the wilderness, but a permanent residence of God amongst his people, for the same word is used in Revelation of permanent residence – Revelation 7:15; 13:6; 15:5; 21:3.
Jesus’s crucifixion also has an eschatological character, and many of the signs described in Matthew 24, which would precede Jesus’s parousia, are shown by the synoptic gospels to occur at his crucifixion:
Matthew 24:10, 12 Many would turn from the faith; the love of most would grow cold – which comes to a head at the arrest when the disciples forsake and flee from Jesus, and Peter denies him three times.
Matthew 24:42 Jesus calls for watchfulness at his coming, and then enjoins it of his disciples in Gethsemane – Matthew 26:38
Matthew 24:9, 21 Jesus speaks of a great persecution and this is what his cross becomes to him – Matthew 26:39ff; 27:46
Matthew 24:29 Jesus prepares his disciples for strange phenomena in nature, and these occur during his crucifixion – Matthew 27:45, 51
John 19:28, 30 – “Jesus knowing that all was now finished, said (to fulfil the scripture), ‘I thirst’ … . When Jesus had received the vinegar, he said, ‘It is finished’.” Each of the three groups of verbs highlighted is formed from telos, ‘end’ or ‘goal’.
Jesus’s resurrection has this eschatological character –
1 Corinthians 15:13 It is the beginning of the general resurrection, an event that is expected at the end of the world. (Paul argues that belief in the general resurrection proves Christ’s resurrection – not the other way round!). Christ’s resurrection is not seen as separate from the general resurrection.
The same emphasis is given in 1 Corinthians 15:20 – where Christ is “the firstfruits of those who have fallen asleep.” (also v.23).
Acts 4:2 has a similar emphasis – that with the resurrection of Jesus, the apostles proclaim the resurrection of the dead
Romans 1:4 brings the same emphasis – that with the resurrection of Jesus, the general resurrection has begun – the phrase “by the resurrection from the dead” being the usual one for the resurrection at the end (Acts 17:32; 23:6; 24:21; 26:23; 1 Corinthians 15:12, 13, 21; Hebrews 6:2).
2 Timothy 1:10 – “through the appearing of our Saviour, Christ Jesus, who has destroyed death and has brought life and immortality to light through the gospel.”
The resurrection of Jesus is more than anticipation of the end; it is described as the end in itself.
Jesus’s outpouring of the Spirit employs the same eschatological language as the resurrection and second coming –
The Greek word most commonly used for Jesus’s coming, erchomai, is used indiscriminately of Jesus’s earthly life and ministry, the interim period after his death, and his future coming. It is used of his first advent or incarnation particularly in the synoptic gospels: Matthew 5:17; 9:13; 10:34-35; 11:3 etc. It is used in John 1:11; 3:19; 5:43; 7:28 etc. It is also used of his second advent just as frequently – Matthew 24:30, 44, 46, 25:13, 31 etc. Mark 13:26; 14:62; etc. and in Acts 1:11; 2 Corinthians 4:5; 11:26; 2 Thessalonians 1:10; Revelation 1:4, 7, 8, 11 etc. The same term is used of the coming of the Holy Spirit – John 15:26; 16:7, 8, 13. John also uses the term in such a way that it is impossible to tell whether he means his resurrection, outpoured Spirit, or second advent – John 14:18 – cp 16-17; v.28 – cp 26-27; 16:16.
At this point, I realise that I am using a great deal of material to get over some simple points – but it illustrates that the end times, or eschatological focus, apply to each aspect of Jesus’s life and ministry, in the past, present and future, and not to any one aspect of it – let alone the destruction of the temple, a 1st century or a future parousia.
I will pause for breath, take stock, realising that I now need to return to the phrases employing "end" or "last" in relation to Jesus, looking in more detail at a few key passages, before applying the eschatological ground work to the big picture of God’s plans and intentions for creation which he fulfilled through Jesus, as the bearer of the new covenant, and the expression in Christ of God himself bringing these things about.
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