¿Fñ¿                             THE "END TIMES"                  A Study on Eschatology and Millennialism       A Report of the Commission on Theology and Church Relations of                     The Lutheran Church--Missouri Synod                               September 1989                                   Part 2                   II. _Eschatology and Millennialism_      A detailed evaluation of arguments for each of the views summarized    above lies beyond the scope of this study. The variety of    interpretations given to the Biblical data within millennialist    eschatology would make such an approach difficult, and perhaps less    than helpful. (Within dispensationalism there are, for example,    pre-tribulationalists, post- tribulationalists,    mid-tribulationalists, and among the mid- tribulationalists there    are those who hold a "partial-rapture view" and an "immanent    post-tribulational view.") Therefore, the Commission has here    singled out what it regards as the principal considerations which,    from a Lutheran perspective, must be kept in mind by those seeking    guidance regarding the "end times." Especially important are the    principles of interpretation (hermeneutics) employed in the study    of the prophetic and apocalyptic books of the Old and New    Testaments from which millennialist teaching is largely derived.    And, since millennialist teaching represents a _system_ of    interpreting and shaping all aspects of eschatology, it is also    necessary to review key end-time doctrines, and to do so in light    of millennialist adaptations. This section will conclude with    specific commentary on some of the Biblical texts which have played    a determinative role in the development of some of the currently    popular views concerning the end times.        A. _Hermeneutical Considerations_        When approaching the subject of Biblical eschatology, it is    especially important that the reader of Scripture take into account    the nature of prophetic and apocalyptic literature. Most of both    the major and minor prophets are written in poetry, with its    characteristic figurative and picturesque language. For example,    Amos pictures the future eschatological blessings for God's people    by saying that "the mountains shall drip sweet wine" (9:13). The    prophet hardly meant here that the hills in the Middle East will    one day be covered with wine.        Symbolic language of this kind is especially common in apocalyptic    literature such as Daniel and Revelation. In Revelation, for    example, one. reads of horsemen (chap. 6), locusts (chap. 9),    beasts (chap. 13), Satan chained and bound in a bottomless pit    (chap. 20), and more. Moreover, in apocalyptic literature numbers    are regularly used symbolically (the seven horns and seven eyes of    Christ [Rev. 5:6], the 144,000 sealed [Rev. 7:2-8; 14:1-5], the    1000 years of Revelation 20). Clearly, this type of literature doesÐjÐå    not purport to be speaking literally, 10 as if every verse is    presenting straightforward, newspaper-like prose. The goal of the    interpreter must be to seek the one _intended_ or _literal_ sense    of the text, and to do so with the recognition that God in some    cases has chosen to convey meaning through symbolism and figures of    speech (e.g., metonymy, metaphor, and simile).        Second, certain prophetic texts are best interpreted according to    what has commonly been called the _shortened perspective_.[11]    Events in the near and the distant future are often telescoped into    one picture, like mountain peaks when seen from a distance.    Sometimes the prophets focus on the immediate future and at other    times on the distant future; however, both are seen at the same    time. Joel's prophecy, for example, moves easily from the immediate    situation of the locust plague (1:2-2:27) to the distant future of    Pentecost (2:28-29) to the even more distant future of Christ's    second coming (2:30-3:21). Jesus Himself prophesies in this way. In    Matt. 24:15-28 (cf. Mark 13:14-23 and Luke 21:20-24) He projects    into one picture both A. D. 70 when the Romans destroyed Jerusalem    and the final intensified persecution against the church before His    second coming. Biblical prophecy often does not picture for us the    intervening centuries which lie as valleys between the high points    of salvation history.        Third, the interpreter should recognize the "historical    times-coloring" of the prophetic message. Procedurally, the first    task in interpretation is to ascertain what the text meant in its    historical situation. Reflecting the historical situation in which    they spoke, the prophets preached to a definite life situation and    delivered their oracles in terms which their original hearers could    understand. For example, Obadiah predicts that those in Mount Zion    will escape God's wrath (Obadiah 17). The New Testament indicates    that this prophecy is ultimately realized in the promise that the    people of God, that is, all believers (the church), will be saved    (e.g., Heb. 12:22). However, Obadiah does not say "the Christian    church will be saved" simply because these words are not in his B.    C. vocabulary.        Fourth, Old Testament prophecy, especially when dealing with    eschatological themes, is often typical or typological in    nature.[12] A _type_ is a person, institution, or event which    prefigures and foreshadows a new and greater reality (the    _antitype_). The antitype historically and theologically    corresponds to, elucidates, fulfills, and eschatologically    completes the type. The antitype is no mere repetition of the type    but is always greater than its prefigurement. And since the    Scriptures are Christological, the Old Testament's types (which are    so indicated by Scripture) are related to, centered in, and    fulfilled in Christ and His people, the church.        Old Testament Israel's history often contains this typological,    future- oriented thrust. The prophets constantly express their hope    for the future in terms of God's acts in the past, which    nevertheless will be repeated on a universal scale and will exceedÐjÐå    more gloriously anything experienced in the past. Isaiah predicts a    new and greater Exodus from bondage (Is. 11:15; 43:16-19; 51:10-11;    52), a new and greater Davidic King (9:1-7; 11:1-10), and a new    Jerusalem inhabited by a new people (65:17-25). The Exodus from    Egypt is a prefigurement of the deliverance from bondage to sin in    Christ (1 Cor. 5:6 8; 10:1-11; 1 Pet. 1 :13,18-19). David typifies    the Messiah (Matt. 2:23; Luke 1:26-33; Acts 2:25-31). And, Old    Testament Jerusalem foreshadows the heavenly Jerusalem (Gal.    4:26-27; Heb. 12:22; Revelation 21). Thus, to insist, for example,    that Jerusalem in the Old Testament (Mt. Zion of Obadiah 17) refers    to the modern city of Jerusalem in the Middle East is to ignore its    typological significance.        The relationship between the two Testaments is similar to that of a    bud and its full blossom. In the words of St. Augustine's ancient    formulation, "The New Testament is latent in the Old (the 'bud');    the Old becomes patent in the New (the 'blossom')." When studying a    given prophetic oracle, therefore, it is both appropriate and    necessary that the reader of the Scriptures ask these questions:    Does the New Testament quote it or allude to it? How does the New    Testament treat the oracle's themes and theological points? When    this is done the interpreter will discover that the fulfillment is    greater than the prediction, just as the antitype is greater than    the type.        One cannot simply assume that there must be a literalistic    correspondence in all details between the prediction and the    fulfillment. For example, Ezek. 34:23-24 and 37:24-25 predict that    _David_ will rule over restored Israel. Isaiah 7:14 predicts that    the Messiah's name shall be _Immanuel_. The New Testament, however,    informs us that _Jesus_ of Nazareth, a _descendant_ of David, is in    fact this promised Messiah. Without the New Testament one might be    led to expect a resurrected David whose actual name is Immanuel. To    be sure, the fulfillment does at times simply correspond to the    predicted details. Micah 5:2 predicts that the Messiah will come    from _Bethlehem_, a fact to which the fulfillment corresponds    precisely (Matt. 2:1-6; John 7:42). However, the New Testament, and    not some preconceived notion of consistent literalism, must    determine in what way the prediction is fulfilled.        These observations presuppose that since God is the one Author of    all Scripture, an organic unity exists within and between the Old    and New Testaments, both with respect to their content (the    doctrine of the Gospel in all its articles) and their function of    making people wise unto salvation. The hermeneutical principle that    Scripture interprets Scripture necessarily presumes this unity.    Thus, we may look to the New Testament to clarify what the persons,    institutions, and events mentioned by the prophets typify. Hans    LaRondelle, in _The Israel of God in Prophecy_, states the matter    well:           The New Testament has been written as the ultimate norm        for the fulfillment and interpretation of Israel's        prophecies. A Christian would deny his Christian faith andÐjÐå        Lord if he reads the Old Testament as a closed entity, as        the full and final message of God for Jews irrespective of        the cross and resurrection of Jesus, the Messiah, and        apart from the New Testament explanation of the Hebrew        writings.[13]         All of this is to say that the Scriptures themselves, and not    twentieth century commentaries on current events, must provide the    normative interpretation of Old Testament prophecy. Ezekiel 38-39    predicts that Gog of the land of Magog, chief prince of Meshech and    Tubal, along with Persia, Cush, Put, Gomer, and Beth-togarmah will    make war on Israel. Dispensationalists often identify these with    the twentieth century countries of Russia (Meshech=Moscow,    Tubal=Tobolsk), Iran, Ethiopia, Libya (Put), Germany (Gomer), and    southern Russia (Beth-togarmah) and say that these countries will    attack the modern Israelis.[14] The New Testament, however,    interprets these references typologically by viewing these enemy    nations of Old Testament Israel as illustrative of all the godless    world which is hostile to the church and will intensely persecute    the church for a short time before Judgment Day (Rev. 20:7-10).        Fifth, the interpreter of Old Testament prophecy should especially    keep in mind the Christological focus of Scripture. The Old    Testament prophets were both "foretellers" and "forthtellers." They    were preachers of the covenant, proclaiming the Law and the Gospel    to their original hearers. Even their eschatological predictions    were given not to provide unrelated bits of information or to    satisfy curiosity about the future, but to lead their hearers to    repentance and faith. Therefore, the interpreter must relate all    prophecy, including eschatological prophecy, to the covenant, to    Law and Gospel, and ultimately to Christ. The Old Testament dare    not be treated as a self-contained entity to be read apart from    Christ and the New Testament. This would amount to treating the Old    Testament as a non-Christian Jewish book (cf. 2 Cor. 3:12-16). To    insist, for instance, on the basis of Ezekiel 40-46 that the temple    in Jerusalem will be rebuilt and that the sacrificial system will    be reinstituted is to disregard Christ who is the New Temple (Matt.    12:6; John 2:19-22; Rev. 21:22) and the all- sufficient Sacrifice    (Hebrews 9-10, especially 10:18). The Mosaic covenant with its    sacrificial system prefigures the new covenant in Christ (Jer.    31:31-34; 1 Cor. 11:25; Heb. 8:13). Now that the antitype has come,    one cannot expect the reestablishment of the type (Col. 2:16-17;    Heb. 10:1).        Sixth, Old Testament Israel prefigured Christ and His church as the    New Israel. Christ is the New Israel, Israel reduced to one. He    recapitulates and fulfills Old Testament Israel's history by    obeying God perfectly where Israel disobeyed (Hos. 11:1; Matt.    2:15; Deut. 6:13,16; 8:2-3; Matt. 4:1-11). "The descendants of    Abraham failed and Israel's burden in its entirety came to Jesus,    whom God designated as His Israel by calling Him out of Egypt, by    placing the world's burdens on Him, and by raising Him to    life."[15] Christ is the promised seed of Abraham in whom all the    nations of the earth are blessed (Gen. 12:3,7; Gal. 3:8,14-16).[16]ÐjÐå        Since Christ is the New Israel, all those who believe in Him also    become the New Israel, Abraham's descendants (Gal. 3:29; 6:16; Rom.    9:6-8, 24-26; 4:16-17; Ephesians 2; 1 Pet. 2:9-10). Christ began to    reconstitute Israel by first restoring the faithful remnant of the    Jews (Matt. 10:6; 15:24; Luke 24:47; Acts 1:8; 2:5-42; 3:25-26).    Then His mission moved out to the Gentiles so that they too might    be incorporated into the people of God (Rom. 11:17-24; Acts 10;    13:46-48; 15:14-18; Gal. 3:14, 27-29; Eph. 2:11- 22). Therefore,    the Christian church is _Israel restored_, heir to the promise made    to Abraham (Gal. 3:29).        What is said in the above paragraphs may be visualized in the    following way: (SEE GRAPHIC DIAGRAM 1)        This diagram illustrates God's plan for bringing back fallen    creation into a proper relationship with Himself. His means for    doing this narrowed from Abraham and all his descendants (Gen.    12:1-3) to the post-exilic remnant (Hag. 2:2; Zech. 8:6; Ezra 1-2)    to Christ, Israel reduced to one. From there it broadened through    the faithful remnant of the Jews to the whole church of believing    Jews and Gentiles. The church, however, is not an end in itself but    has been given the mission of making disciples of all nations    (Matt. 28:19-20).        One should read the prophetic promises of the restoration of Israel    (such as Ezekiel 37; Hos. 1 :8-11; Micah 4:1-5:9; Zeph. 3:11-20;    Is. 11:10 16; 60- 61) in light of the above. Thus, although these    promises were partially fulfilled in the return from the Babylonian    captivity in 538 B.C., _the_ fulfillment comes in Christ, the New    Israel, and consequently His church. The prophet Amos foresees that    the Davidic dynasty will be rebuilt to incorporate the remnant of    Edom and of all the nations (Amos 9:11-12). According to the    apostle James this prophecy was fulfilled when, through the    preaching of the Gospel, God called out from the Gentiles a "people    for His name" (Acts 15:13-18). It is therefore contrary to    Scripture to teach as Biblical doctrine the opinion that the    fulfillment of the promises of Israel's restoration took place in    the establishment of the secular state of modern Israel in 1948    and/or in the Jewish taking of Old Jerusalem in 1967.        In this connection an important difference between Old Testament    Israel and the New Israel should be noted. Old Testament Israel was    both church and state, both a spiritual assembly of believers and a    political entity. Many of the Old Testament promises reflect this    theocratic context of Old Testament Israel. The New Israel,    however, is not a secular state, not even in part. The political    aspects of Israel's existence in the Old Testament have fallen away    in the fulfillment. Isaiah 9:7 prophesies that the Messiah will    rule His kingdom on _the throne of David_ (cf. 2 Sam. 7:16; Ps.    132:11-12). Isaiah's words are fulfilled in the crucified and risen    Messiah's ascension to and session at _the right hand of God_ where    He _now_ graciously rules over restored Israel. They are not to be    fulfilled in some future "millennium" when Christ will, accordingÐjÐå    to millennialist prediction, rule in modern Jerusalem (Acts    2:30-36; 13:32-37; 15:13-18; 28:26-28; Luke 1:32; 1 Cor. 15:25-27;    Eph. 1:20-23; Rom. 15:12). Again, Is. 19:23-25 prophesies that    _Egypt_ and _Assyria_ will join Israel as God's people. The    inclusion of Gentile believers in the New Israel, and not Assyria    or Egypt as such (Acts 15:14, 17; Gal. 3:28; Rom. 15:8-12), marks    the fulfillment of Isaiah 19.        This is not to say that the Old Testament everywhere pictures the    Messiah and His kingdom within a political frame of reference. Many    of the Old Testament's messianic promises were not formulated in    political terms. Isaiah 52:13-53:12 pictures a _suffering servant_    whose mission is to "make many to be accounted righteous" by    bearing their iniquities as a substitutionary sacrifice. He brings    _salvation_ to all nations (Is. 49:6; 42:6-7). Similarly, the "one    like a son of man" coming in the clouds in Dan. 7:13-14 is not an    earthly, political king. Indeed, the kingdom which He establishes    is clearly in contrast to temporal regnancy (cf. Dan. 2:44).    Nowhere is the new Israel over which the Messiah rules portrayed as    a _secular_, political entity. In fact, Jesus explicitly rejected    the notion that His messianic office could be conceived of in    political terms (John 18:36-37; cf. Luke 24:44-47).        The distinction between the messianic kingdom as a _spiritual_    reality and civil government as a temporal, political reality is    maintained in the Lutheran confessional writings. The Augsburg    Confession teaches that "all government in the world and all    established rule and laws were instituted and ordained by God for    the sake of good order" and therefore are an "outward and temporal.    . .mode of existence" (AC XVI, 1, 4). The Gospel teaches, however,    "an inward and eternal mode of existence and righteousness of the    heart" (AC XVI, 4). "Christ's kingdom is spiritual; it is the    knowledge of God in the heart, the fear of God and faith, the    beginning of eternal righteousness and eternal life" (Ap XVI, 2).    Thus, "the Gospel does not legislate for the civil estate," though    it does command us "to obey the existing laws" (Ap XVI, 6, 3). As a    _hermeneutical_ assumption this distinction between civil    government and the kingdom of Christ serves to prevent a political    reading of those texts which speak of the spiritual reign of God.    Such a political rendering is not an uncommon approach in    millennialist interpretation, however.        Seventh, the land of Israel prefigures Christ and ultimately the    new heavens and earth. Just as the New Testament transcends the    _ethnic_ and _political_ aspects of Israel, so it also transcends    the _geographical_ limitations of the Promised Land.        To understand this point, one must note the theological    significance of the land of Israel. In the Old Testament, the land    of Israel or Palestine was like a miniature world in which God    illustrated His kingdom. The land of Israel was promised as the    place (Deut. 4:21, 38) where God would bless His people, the    children of Israel (Deut. 26:15; 28:8) and give them rest (Deut.    12:9-10; 25:19). However, in the New Testament Christ is the heirÐjÐå    of the promise given to Abraham and is the one through whom (Gal.    3:15- 18; Heb. 1:2; 6:19-20; Col. 1:27; Titus 2:13) the New Israel    receives God's blessings (Rom. 15:29) and true rest (Matt.    11:28-29). LaRondelle, states in this connection:         Wherever Christ is, there is the holy space. This is the        essence of the New Testament application of Israel's holy        territory. For the holiness of old Jerusalem, the New        Testament substitutes the holiness of Jesus Christ. It        "Christifies" the old territorial holiness and thus        transcends its limitations. This should not be regarded as        the New Testament rejection of Israel's territorial        promise, but rather as its fulfillment and confirmation in        Christ.      Since those who have fellowship with Christ possess eternal life,    one can also say that _the_ Promised Land of Israel foreshadowed    ultimately the Promised Land, the new heavens and new earth (Is.    65:17; 66:22; 2 Pet. 3:13; Rev. 21:1-3). Believers look forward to    the full enjoyment of their new inheritance (Rev. 21:1, 7; Eph.    1:13-14; Col. 1:12; 1 Pet. 1:3-5), when God will bless the church    with eternal rest, a rest which is already ours through faith in    Christ (Heb. 3:1; 4:1, 8-10).        Consider how the New Testament treats God 's promise of the land of    Canaan to Abraham (Gen. 12:1,7; 15:18-21; 17:8). Both Rom. 4:13 and    Heb. 11:8-1 6 interpret this promise as a reference to the new    "world" and the "heavenly" country (cf. Heb. 2:5). Jesus Himself    widened the scope of this territory to encompass the new earth (cf.    Matt. 5:5; Ps. 37:11). The land of Palestine in which Israel lived    was, as it were, a down payment or pledge of this future world.    Therefore, although the promises of the prophets that Israel will    dwell in the land were partially realized in exilic Israel's return    to Palestine from Babylonian captivity, the ultimate fulfillment of    these promises comes in Christ and the new earth, not in a literal    return of Jews to the land of Palestine.        B. _The Doctrine of Eschatology_[18]        For an evaluation of millennialist views of the end times it is    helpful to make use of a distinction between what some theologians    have referred to as _inaugurated_ eschatology and _future_    eschatology.[19] The term _inaugurated eschatology_ embraces    everything that the Old and New Testament Scriptures teach    concerning the believer's _present_ possession and enjoyment of    blessings which will be fully experienced whenever Christ comes    again. _Future eschatology_ focuses on events which still lie in    the future, such as the resurrection, judgment, and new heavens and    new earth.        1. _Inaugurated Eschatology_        The Old Testament throughout has a future-oriented thrust to it.    The faith of the Old Testament believer was thoroughlyÐjÐå    eschatological. As the writer to the Hebrews states, "These all    died in faith, not having received what was promised, but having    seen it and greeted it from afar" (11:13). The Old Testament    eschatological outlook can be summarized under the following seven    points:[20]           a. Old Testament believers awaited a _future Redeemer_.        From Gen.3:15 onward the Old Testament points forward to        the promised Redeemer. He will be the culmination and        fulfillment of the offices of prophet (Deut. 18:15),        priest (Ps. 110:4), and king (Zech.9:9), the "servant"        whose suffering atones for humankind's sins (Is. 52:13        53:12), and the glorious "one like a son of man" to whom        is given eternal "dominion and glory and kingdom" (Dan.        7:13©14). b. The Old Testament writers look forward to the        eschatological _kingdom of God_[21] when God's reign will        become a reality experienced fully not only by Israel but        by the world, whether in judgment or in salvation (Psalm        93; 95©99; Dan. 2:44©45; 7; Isaiah 24©27; Obadiah 21). c.        The Old Testament anticipates the _new covenant_ which        will bring forgiveness of sins and constitute the        fulfillment of God's covenants in the past with Abraham,        Israel, and David (Jer. 31:31©34). d. _The restoration of        Israel_ is a central element of eschatological expectation        in the Old Testament period. The prophets longed for the        day when God would restore His repentant, believing, and        purified people (Ezekiel 36; Isaiah 35; 54©55; 61).                e. The _outpouring of the Spirit_ was another object of        the eschatological hope possessed by God's people in the        Old Testament (Joel 2:28©29; Ezek. 36:27; 39:29; Is.        32:15; 44:3).                f. The prophets await the _day of the Lord_ which will        bring God's wrath on the wicked but salvation for the        believers (Is. 13:6©16; Zeph. 1; 3:9©20; Joel 2:32;        Obadiah 15©21; Malachi 4).                g. The Old Testament looks forward to the _new heavens and        the new earth_. As the earth is cursed as a result of the        fall (Gen. 3:17©18), so also the earth must share in God's        final act of redemption (Is. 11:6 9; 32:15; 35:1©7; 65:17;        66:22).      With the first advent of Christ, these Old Testament eschatological    hopes are _fulfilled_. Jesus of Nazareth is the long-awaited,    promised _Messiah_ who has defeated Satan, sin, and death (Matt.    12:22-29; John 12:31; Col. 2:11-15; Heb. 2:14-15; 1 Cor. 15:55-57;    1 John 3:8). In His life, death, and resurrection the    eschatological _kingdom of God_ has appeared in history (Matt.    12:28; Luke 1:32-33, 68-75; 11:20; 17:20-21; Col. 1:13- 14; Rev.    1:6; Rom. 14:17). _The New Israel_ (Gal. 3:29; 6:16; Rom. 9:6-8)    now receives the forgiveness of sins and all the blessings of _the    New Covenant_ in Christ (1 Cor. 11:25; Hebrews 8-10). The promisedÐjÐå    _outpouring of the Holy Spirit_ has already come in Christ (Acts 2;    8:14- 17; 10:44-48; 19:1-7; Eph. 1:13-14; Titus 3:5-6; 1 Cor.    6:19). The great _Day of the Lord_ has arrived in Christ (Luke    19:44; Matt. 3:1-12; 2 Cor. 6:1-2). And those who are in Christ    already participate in the new creation; they are, in fact, "a new    creation" (2 Cor. 5:17). The _eschaton_ has been inaugurated; "the    end of the ages has come" (1 Cor. 10:11). Through the Gospel and    the sacraments the Christian already now receives God's promised    eschatological blessings by faith (Heb. 6:5; 1 Pet. 2:2-3; Rom.    8:37-39; 6:1-11).        Thus, the Christian _now_ lives in the age of the fulfillment, in    the last days (Acts 2:17; 3:20-21; Heb. 1:1-2; 9:26; 1 John 2:18; 1    Pet. 1:20). The New Testament declares that the messianic age    promised in the Old Testament began at Christ's first advent. The    promised Messiah is now graciously ruling on the throne of David    through the Gospel and the sacraments, the means through which He    extends His gracious invitation (Matt. 22:1-14). The messianic age    which the New Testament declares a present reality cannot be    viewed, therefore, as only in the future.[22]        And yet, Christians still await the _consummation_ of these divine    promises. They await _the Messiah's_ second coming when _the    kingdom of God_ will be made fully manifest (Matt. 7:21-23;    8:11-12; 25:31-46; Luke 21:31; 22:29-30; 1 Cor. 6:9; 15:50; 2 Tim.    4:18). Christians eagerly anticipate the consummation of the _New    Covenant_ when they will perfectly know the Lord and sin no more    (Jer. 31:31-34). They look forward to the day when all of the _New    Israel_, Christians living and dead, will be gathered together    forever to be with the Lord (Matt. 19:28; 24:30-31; 25:31-34; 1    Thess. 4:13-18). The gift of the _Holy Spirit_ which was poured out    on each of them at their baptisms is the down payment and guarantee    of their inheritance of future glory and of the reception of their    spiritual body (Eph. 1:14; 4:30; 2 Cor. 5:5; Rom. 8:23). And    Christians faithfully wait for the future _day of the Lord_ when    they will dwell with Him forever in _the new heavens and the new    earth_ (2 Pet. 3:10-13; 1 Thess. 5:1-11).        Therefore, the Christian lives in the proverbial tension between    the _now_ and the _not yet_. This tension underlies everything that    the Scriptures teach about eschatology. On the one hand, the end    has arrived in Christ. The believer now receives the promised    eschatological blessings through the Gospel and sacraments. On the    other hand, the consummation is still a future reality. The    Christian has _not yet_ entered into the glories of heaven.        The life of Christians in this tension is a life under the cross    (Matt. 16:24-25); the eschatological blessings which Christians    have are theirs by faith, not by sight (Rom. 8:24-25). Hence,    believers can expect to suffer and be persecuted in this life. But    the abundant life which Jesus came to give enables them to rise    above suffering and, in the midst of their suffering, helps them to    focus on the future consummation (Luke 6:22-23, 26; 1 Thess. 3:4; 1    Pet. 5:10; John 16:33; Acts 14:22; Col. 3:1-4; Rom. 8:18- 25). OnlyÐjÐå    on the last day will Christians move from a life under the cross to    a life of glory.        2. _Future Eschatology_        When the Scriptures speak of future events of the end times they do    so by simultaneously pointing to what has been called the great    eschatological act of the past.[23] Since Christ has won the    decisive victory over Satan, sin, and death in the past, future    eschatological events are but the culmination of what has already    been set in motion by this pivotal event in human history. With    this in mind, we now proceed to look in detail at those aspects of    "future eschatology" which are crucial for a proper interpretation    of the end times.         a. _The Signs of the End_ Scripture reveals numerous signs        which signal Christ's return (especially in Matthew 24,        Mark 13, Luke 21, and 2 Thessalonians 2). Before        considering these signs, it is important that their        purpose be understood.                First, the signs of the end do not signify events which        will happen only in the future. The church of every        generation can expect to witness their occurrence. Wars,        famines, earthquakes, and anti- Christian forces were        present already in the first century A.D., and they        continue today. Even Jesus' promise that the Gospel will        be preached throughout the world can be said to have been        fulfilled already in the days of the apostles (Matt.        24:14; Rom. 1:8; 10:18; Col. 1:23). To be sure, these        signs will become more evident and intense immediately        preceding Christ's return, but every generation was and is        acting responsibly in expecting Christ's return in its own        lifetime. Watchfulness, not laziness or apathy fostered by        the mistaken notion that Christ's return must be far off        in the future, must characterize the church's constant        posture (Matt. 24:33, 42-44; Luke 21:28; 1 Thess. 5:6).                Second, the signs of the end are not intended to provide        Christians a means by which they may calculate the exact        time of Christ's second coming.[24] In fact, the New        Testament warns against all such efforts at date setting        (Matt. 24:36; Mark 13:32; 1 Thess. 5:1-3; 2 Pet. 3:10).        The signs of the end presented in Scripture assure the        Christian _that_ Christ will surely return.                Third, observing the signs has a positive significance for        life in the present. They serve as a reminder of God's        call to watchfulness, holy living, and service to Christ        (Matthew 25; Rom. 13:11-14; 2 Thessalonians 2-3; James        5:7-11; 2 Pet. 3:11-18).                Finally, the signs of the end do not belong necessarily to        the category of the extraordinary or spectacular. TheÐjÐå        exhortations to be watchful, given by Jesus and the        apostles, presuppose that the signs will be a part of the        ordinary course of history (such not uncommon events as        wars, earthquakes, famines, apostasy, and the worldwide        proclamation of the Gospel) and therefore that discernment        is necessary. Such discernment is also required, of        course, in the case of the extraordinary; counterfeit        "signs and wonders" are indeed possible (2 Thess. 2:9;        Matt. 24:24).                We now proceed to a discussion of the individual "signs."        Anthony Hoekema's outline of "the signs of the times"        serves as a useful way to present what the Scriptures        teach concerning the events which are to take place prior        to Christ's coming. Hoekema's grouping (slightly revised        here) is as follows:[25]                1. The sign evidencing the grace of God: the proclamation        of the Gospel to all nations.        2. The signs indicating divine judgment            a. wars            b. earthquakes            c. famines and pestilences            d. signs in the heavens;        3. The signs indicating opposition to God            a. tribulation            b. apostasy            c. Antichrist                The most important sign of the end is the missionary        preaching of the Gospel to all nations (Matt. 24:14; Mark        13:10). It gives to the present age its primary purpose        and significance (Matt. 28:18-20). The period between        Christ's two advents is preeminently the missionary age,        the time when God graciously calls all people to be saved,        a time foretold by the Old Testament prophets (e.g., Is.        2:1-4; 42:6-7; 49:6; 52:10; Amos 9:11-12). This sign,        therefore, means that the church will carry out an        ambitious program of outreach to the Jew and to the        Gentile.[26] As the church proclaims the Gospel to all        nations, nothing shall prevail against it, not even the        gates of hell (Matt. 16:16-19; Rev. 7:3; 11:3-6; 20:1-6).        However, we must humbly admit that only God knows when        this sign will have been completely fulfilled.                The next group of signs--wars, earthquakes, famines,        pestilences, and signs in the heavens--indicates divine        judgment (Is. 19:2; 2 Chron. 15:6; Matt. 24:6-8; Mark        13:7-8; Luke 21:9-11, 25-26; Joel 2:30-31). This does not        mean, of course, that people who suffer from such        disasters are necessarily targeted as the special objects        of God's wrath (cf. Luke 13:1-5). But disruptions of thisÐjÐå        kind in nature are reminders of the fact that the present        fallen world is under God's curse (Gen. 3:17; Rom.        8:19-22). They are manifestations of God's wrath and        signal the need for all sinners to repent (Luke 13:3, 5;        Rev. 9:20-21; 16:9). Christians, however, are urged to        regard these signs also as "birth pangs" of a new and        better world (Rom. 8:22; Matt. 24:8; Rev. 21:1-4) and to        take comfort in the fact that God promises to protect and        preserve them in the midst of this suffering (Rev. 3:10;        7:3-4).                The third group of signs indicates opposition to God and        His kingdom: tribulation, apostasy, and Antichrist. As the        other signs, the sign of tribulation applies to the entire        period between Christ's two comings. Just as Old Testament        Israel experienced suffering and distress throughout its        history, so the church can expect no less. Jesus saw        trouble ahead for His people (Matt. 5:10-12; John 15:18-        20; 16:33). Because of the continued opposition of the        world to the kingdom of God, Christians can expect to        suffer persecution in various forms throughout this age        and are called to endure in faith until the end (Matt.        24:9; Mark 13:9-13; Luke 21:12-19).                However, the Scriptures also teach that tribulation for        the church will intensify toward the end. The Old        Testament predicts heightened persecution against God's        people prior to the end (Dan. 12:1; Ezekiel 38-39; Zech.        14:1-2). Jesus speaks of a "great tribulation, such as has        not been from the beginning of the world until now, no,        and never will be" (Matt. 24:21), immediately after which        He will return (Matt. 24:29-31; cf. Mark 13:14-27; Luke        21:20- 28). When Jesus points to the "desolating        sacrilege"[27] in Matt. 24:15, He probably is referring to        a blasphemous desecration and destruction of the temple in        A.D. 70, which then typifies the Antichrist who arises in        the church (cf. Luke 21:20; 2 Thessalonians 2). With        prophetic "shortened perspective" (see footnote 11), Jesus        thus places both the destruction of Jerusalem and the        final intensified persecution against the church into the        same picture. Clearly this persecution is not limited to        Jerusalem or the Jewish nation but is directed against the        whole church, since in Matt. 24:22 Jesus says that those        days will be shortened "for the sake of the elect."        Moreover, Jesus addresses His discourse to His disciples        as representatives of the church.                The Revelation to John also describes this final        persecution against the church, although in symbolical        language (9:13-19; 11:7-10; 16:12-16; 19:19; 20:7-9). This        is Satan's "little season," when he gathers the        anti-Christian world in an attempt to destroy the church        and prevent it from freely preaching the Gospel to all        nations (Rev. 20:7-9; Ezekiel 38-39). Satan's finalÐjÐå        assault is _symbolically_ called the battle of        _Armageddon_, the Greek transliteration of the Hebrew        _har megiddo_--"hill of Megiddo," an expression that may        allude to the famous battles which took place there in the        Old Testament. But in view of the nature of apocalyptic        language, these verses should not be interpreted literally        as if they referred to a world war in the Middle East. Nor        is this great tribulation to be understood as lasting        3-1/2 or 7 years, since the numbers in Daniel and        Revelation are also symbolic. When Satan's "little season"        has begun or is to begin cannot be computed exactly. Since        opposition to the Christian church is widespread in our        day, however, there is every reason to believe that we are        already in this period of time.                The purpose of the sign of tribulation, too, is to exhort        Christians to "look up and raise your heads, because your        redemption is drawing near" (Luke 21:28; cf. Matt. 24:33;        Mark 13:29). Tribulation is also God's means of refining        the church and "proving" the Christian (1 Pet. 1:6 7;        4:12; Zech. 13:9; Dan. 12:10). This judgment which        overtakes the church is the last preliminary to Judgment        Day (1 Pet. 4:17), and as such "it warns the members of        the church that to seek to escape suffering by renouncing        the faith is fatally senseless; they will escape present        suffering only to find certain doom."[28]                Another sign of the end which indicates opposition to God        is the sign of apostasy or "falling away." The apostasies        of the New Testament era were foreshadowed in the Old        Testament. The Old Testament records a history of        increasing apostasy which ultimately led to the        destruction of both the northern and southern kingdoms.        The history of the Christian church is also marked by a        continuing apostasy throughout the period between Christ's        two advents (Matt. 24:10-12; Heb. 6:6; 10:29; 2 Pet.        2:20-22; 1 John 2:19; Gal. 6:12-13).                However, the New Testament also predicts a final apostasy        or rebellion. Jesus speaks of false Christs and false        prophets leading many astray (Matt. 24:24; Mark 13:22).        The apostle Paul teaches that the second advent of Christ        will not come "unless the rebellion [apostasy] comes        first, and the man of lawlessness is revealed" (2 Thess.        2:3). Since this sign is called a _falling away_ or        _apostasy_ and the "man of lawlessness" takes his seat in        the visible church (i.e., "the temple of God," v. 4), we        may assume that those who fall away will be associated        with the Christian church. This final, climactic apostasy,        like the sign of tribulation, will be an intensification        and culmination of a rebellion which began already in        Paul's day (2 Thess. 2:7).                Finally, opposition to God is marked by the sign of theÐjÐå        Antichrist. The term _Antichrist_ is found in John's        epistles (1 John 2:18, 22; 4:3; 2 John 7) and signifies        both a substitute Christ (Greek _anti_ means "in place        of") and an opponent of Christ.                The New Testament predicts that the church throughout its        history will witness many antichrists (Matt. 24:5, 23-24;        Mark 13:6, 21-22; Luke: 21:8; 1 John 2:18, 22; 4:3; 2 John        7). All false teachers who teach contrary to Christ's Word        are opponents of Christ and, insofar as they do so, are        anti-Christ.                However, the Scriptures also teach that there is one        climactic "Antichrist" (Dan. 7:8, 11, 20-21, 24-25;        11:36-45; 2 Thessalonians 2; 1 John 2:18; 4:3; Revelation        17-18). In the opinion of most exegetes, this Antichrist        was prefigured by Antiochus Epiphanes who profaned the        Jerusalem temple by dedicating it to Zeus, by taking away        the continual burnt offering, and by placing a pagan altar        on top of the burnt offering altar in 167-164 B.C. (cf.        Dan 8:9- 13, 23-25; 11:21-35). He was also prefigured, it        is held, by the emperor-worshipping Roman armies which        profaned ("desolating sacrilege") and destroyed the        Jerusalem temple in A.D. 70 (Matt. 24:15; Mark 13:14; Luke        21:20). The Antichrist's satanic counter- thrust to God's        kingdom can also be expected to intensify towards the end.                The Scriptures reveal the following distinguishing marks        of the Antichrist: 1. Just as Antiochus Epiphanes profaned        the temple, so the Antichrist takes his seat in the        "temple of God," that is, in the Christian church (cf. 2        Thess. 2:4; 2 Cor. 6:16; Eph. 2:21; 1 Tim. 3:15). 2. He is        not Satan himself but operates "by the activity of Satan"        (2 Thess. 2:9). 3. He ascribes to himself truly divine        power and exhibits himself as God (Dan. 7:25; 11:36; 2        Thess. 2:4). 4. He is a pseudo- Christ, a satanic        perversion of Christ. He has a "coming" to imitate the        "coming" of Christ (2 Thess. 2:8-9). He performs "signs        and wonders" (2 Thess. 2:9) to imitate the Christ who was        "attested. . .by God with mighty works and wonders and        signs" (Acts 2:22). He represents a "mystery of        lawlessness" (2 Thess. 2:7) to imitate the "mystery of        Christ" (Eph. 3:4; Col. 4:3) and brings a "wicked        deception," "strong delusion," and "what is false" to        imitate and oppose the truth of the Gospel (2 Thess.        2:10-12). Thus, he denies Christ and persecutes Christians        (1 John 2:22; 4:3; 2 John 7; Dan. 7:25). 5. He remains        until Judgment Day when Christ will slay him (Dan.        7:13-14, 26; 2 Thess. 2:8).                When St. Paul wrote to the Thessalonians, he saw a        restraint placed on the "man of lawlessness" which would        be removed before this "man of lawlessness" would be        revealed. Paul refers to this restraint as a thing ("whatÐjÐå        is restraining him," 2 Thess. 2:6) and as a person ("he        who now restrains," 2:7). We do not know what or whom he        had in mind. Perhaps he meant the Roman empire and emperor        whose benign power of law and order permitted the Gospel        to "speed on and triumph" (3:1). One cannot be        certain.[29]                In any case, the workings of the Antichrist are under the        sovereign control of God. Martin Franzmann rightly        concludes, "There is no uneasy balance of power between        the satanic and the divine; the man of lawlessness must,        unwittingly and unwillingly, serve God's purposes.        Through him God executes His judgment, that fearful        judgment which delivers up men who will not love the truth        to the lie which they desire. Only those become victims of        the potent lie who 'suppress the truth' (Rom. 1:18) and so        invoke the wrath of God."[30] Christians are called to        "stand firm" in the faith in the face of the one who comes        "by the activity of Satan" (2 Thess. 2:9, 15).                Concerning the historical identity of the Antichrist, we        affirm the Lutheran Confessions' identification of the        Antichrist with the office of the papacy whose official        claims continue to correspond to the Scriptural marks        listed above.[31] It is important, however, that we        observe the distinction which the Lutheran Confessors made        between the _office_ of the pope (papacy) and the        _individual men_ who fill that office. The latter could be        Christians themselves. We do not presume to judge any        person's heart. Also, we acknowledge the possibility that        the historical form of the Antichrist could change.[32] Of        course, in that case another identified by these marks        would arise.                 b. _The Second Advent of Christ_                 The New Testament Scriptures teach that Christ will one        day visibly return in glory. They refer to His second        advent by using several different If, terms: "coming" or        "presence" (_parousia_), "appearance" (_epiphaneia_; s.v.        _phaneroo_), "revelation" (_apokalypsis_), and "the day of        the Lord" (_he hemera tou Kyriou_). A study of the texts        in which these terms occur reveals that Christ's second        advent is _one event at the end of history_. The        Scriptures teach the following concerning Christ's second        and final coming:                 1. Christ will come visibly and all people will see Him        (Acts 1:11; Matt. 24:27, 30; Luke 17:22-24; 21:27, 35;        Mark 13:24-26; 14:62; Rev. 1:7).                 2. Christ will come in glory surrounded by the host of His        angels (Matt. 13:39-43, 49; 16:27; 24:30-31; 25:31; 2        Thess. 1:7; Rev. 19:11-14; Titus 2:13; Jude 14, 24; 1 Pet.ÐjÐå        4:13; Zech. 14:3).                 3. When Christ returns, a bodily resurrection of all the        dead will take place. Believers will be raised to        salvation and unbelievers to damnation (John 5:27-29;        6:39-40, 44, 54; Rev. 20:11-15; 1 Cor. 15:12-57; Dan.        12:1-2). All believers, both dead and living, will, be        "caught up" to "meet the Lord in the air" (1 Thess.        4:13-17). Death will be destroyed (1 Cor. 15:26, 54-57;        Rev. 20:14).                 4. When Christ returns, He will judge all people, both the        living and the dead (Matt. 25:31-46; John 5:27; Acts        10:42; 17:31; Rom. 2:16, 2 Tim. 4:1, 8; Jude 14-15; Rev.        20:11-15). Believers will receive eternal salvation and        unbelievers eternal damnation (Matt. 25:31-46; 1 Pet.        1:4-5, 7; 5:4; 1 John 3:2; Heb. 9:28; 2 Cor. 5:10; 2        Thess. 1:6- 10). Satan and the Antichrist will be        destroyed (2 Thess. 2:8; Rev. 20:10).                 5. When Christ returns, "new heavens and a new earth" will        be created (2 Pet. 3:10-13). Nowhere, however, do the        Scriptures teach that at His return Christ will establish        a this-worldly, political kingdom or "millennium."                 The date of Christ's second advent is unknown. Jesus        Himself taught, "But of that day and hour no one knows,        not even the angels of heaven, nor the Son, but the Father        only" (Matt. 24:36; cf. Matt. 24:42, 44; 25:13; 1        Thessalonians 5; 2 Peter 3). The times or seasons fixed by        the authority of the Father are "not for you to know"        (Acts I:7). Therefore, speculation concerning the time of        the end is forbidden. This much _can_ be said: the fact        that God has delayed it now for almost two millennia is        due to His patience and mercy, for "the Lord is not slow        about His promise as some count slowness, but is        forbearing toward you, not wishing that any should perish,        but that all should reach repentance" (2 Pet. 3:9).                 The Scriptural teaching concerning Christ's second advent        has a very practical purpose. God wills that all come to        believe in the Gospel, lead a holy life in service to        Christ, and eagerly await the last day with patience (Rom.        13:12-14; Titus 2:11-13; 1 Pet. 1:13-15; 2 Pet. 3:11-12; 1        John 3:2-3; 1 Tim. 6:14; Matt. 25:14-30).                 c. _The Resurrection (General)_                 One general resurrection of the body is a central truth in        Biblical eschatology.[33] The Scriptures clearly teach        that the Triune God[34] will raise all the dead bodily at        Christ's second coming, will give to the believers eternal        life, and deliver the unbelievers to eternal damnation.         ÐjÐå        Jesus taught, "Do not marvel at this; for the hour is        coming when all who are in the tombs will hear His voice        and come forth, those who have done good, to the        resurrection of life, and those who have done evil, to the        resurrection of judgment" (John 5:28-29; cf. Dan.        12:2;[35] Acts 24:15). In Revelation 20 the apostle John        speaks of this single, general resurrection when he        writes, "And the sea gave up the dead in it, Death and        Hades gave up the dead in them, and they were        judged--each one--according to their works" (20:13; our        translation). This "general" resurrection will occur at        Christ's second advent, which is the "last day" John        5:28-29; 6:39-40, 54; 1 Thess. 4:16; Phil. 3:20-21; 1 Cor.        15:23). The premillennialist opinion that there will be        two, three, or more bodily resurrections separated by        periods of time simply cannot be sustained on the basis of        what the Scriptures themselves teach concerning the        resurrection of the dead.                   ______________________________._______________________________         This text was converted to ascii format for Project Wittenberg       by Mark A. French and is in the public domain. You may freely    distribute, copy or print this text. Please direct any comments    or suggestions to: Rev. Robert E. Smith of the Walther Library    at Concordia Theological Seminary.                                                                  E-mail: smithre@mail.ctsfw.edu          Surface Mail:   6600 N. Clinton St., Ft.  Wayne, IN 46825 USA       Phone: (260) 452-3149                     Fax: (260) 452-2126       ______________________________._______________________________         ----------------------------------------------------------   file: /pub/resources/text/wittenberg/mosynod: endtme©2.txt