Eschatology 101 by T Justin Comer - HTML preview

Preface:

 

{i} Revelation 1:3

{ii} Revelation 22:18-19

{iii} To define eschatology, it is a study on the end times. It comes from the Greek word ‘εσχατον (eschaton), which loosely means “last”. The eschaton is the last, or final, days. We are told in the New Testament that since the coming of the Messiah and the birth of the New Covenant that we are living in the last days. However, eschatology typically refers to the study of what will be the last several years before the return of Christ.

{iv} Isaiah 29:11

{v} Matthew 24:15, Mark 13:14

{vi} Revelation 5:5

{vii} Revelation 12:11

{viii} Chapters 1-6, 10, 12, 13, 18, and 19 all fall into this category

{ix} Chapters 7-9, 11,14-17, and 20-23 all fall into this category

 

Chapter 1:

 

{x} 1 John 2:12-14

{xi} The quote is from Psalm 103:1, however the verse in mind is Psalm 42:11

{xii} See Psalm 129:1-2, and make careful reference to Mark 9:14-32

 

Chapter 2:

 

{xiii} Proverbs 11:4

{xiv} Proverbs 10:3

{xv} Matthew 6:33

{xvi} Numbers 23:19

{xvii} A paraphrase from 1 Samuel 8:7

 

Chapter 3:

 

{xviii} Matthew 24:14

{xix} Galatians 4:26

{xx} Specifically in verses 2 and 9 do we find the City of God being referred to as the Bride of the Lamb. This should put a couple things into mind. First, we typically think of passages like Ephesians 5:21-33 where the Church is called the Bride of Christ. Yet, we also find in the prophets that Israel was a Bride to God. Because we read in Romans 11:29 that God’s gifts and callings are irrevocable, we must either assume that the Church has replaced Israel, or there is a deeper mystery at work where the Church and Israel have both united to become the Bride of God.

{xxi} While I typically want to reference these assertions with Scripture, I know that later chapters will establish these assertions and also dig deeper into what they are and are not saying.

{xxii} Actually, John borrows a lot of his language from Ezekiel 40-48 in Revelation 21:10-22:5

{xxiii} Ephesians 2:6

{xxiv} Colossians 1:27

{xxv} 2 Thessalonians 2:9-12, but specifically the phrase in verse 10: “the love of truth”

{xxvi} Luke 17:20

{xxvii} Isaiah 55:9, 1 Corinthians 2:16

{xxviii} 1 Corinthians 15:32, Isaiah 22:13, Luke 12:19, and Ecclesiastes 2:14

{xxix} Ephesians 2:1

{xxx} Isaiah 61:1, Luke 4:18

{xxxi} 2 Corinthians 1:9, Ephesians 2:5, Colossians 2:13

{xxxii} Romans 6:7

{xxxiii} Romans 8:14-16

{xxxiv} Romans 8:17, 23

{xxxv} A play on James 4:4

{xxxvi} Psalm 37:18, with thought of Colossians 1:12

{xxxvii} John 3:16, but with thought of John 3:17-21

{xxxviii} John 3:20, Ephesians 5:11, Acts 26:18, Romans 13:12

{xxxix} Revelation 21:22-25

{xl} Colossians 1:13

{xli} Ephesians 2:8

{xlii} Ephesians 1:1-2

{xliii} John 3:19-21

{xliv} Paraphrase of 1 Corinthians 13:12

{xlv} John 7:17 – obviously not being used in the same context of Jesus, but still making the same point

{xlvi} 1 John 4:1

{xlvii} Matthew 24:24 and 2 Thessalonians 2:9-12

{xlviii} Acts 17:30-31, though quite different from the statement I have made, bears similarities

{xlix} John 1:4

{l} 1 Peter 2:9

{li} Revelation 2:17, 3:12-13

{lii} 2 Corinthians 5:17, Ephesians 2:3 – the phrase in Ephesians is “objects of wrath”, which I’ve altered to “darkness” to press the point all the more that we were once under the kingdom of darkness.

{liii} John 10:4, 16

{liv} John 16:13

{lv} John 15:15

{lvi} 1 John 4:18

{lvii} Summary of 1 John 2:3-11, 28, 3:7-11, 14-20, 23-24, 4:7-21, 5:2

{lviii} Revelations 12:11

{lix} Revelations 19:10

{lx} See John 12:31, 14:30, 16:11, Acts 10:38, 1 John 3:8, Hebrews 2:14-15, Colossians 1:13, 2:15, and Romans 16:20

{lxi} Luke 2:1, but it is common historical knowledge that Augustus died in A.D. 14. Tiberius Caesar came after him, dying around A.D. 37, and thus the life of Christ would have been during these two rulers. It was under Augustus’ rule that Christ was born; it was under Tiberius’ rule that Christ died.

{lxii} See Isaiah 14:13-15. Though this text is specifically a prophecy against the king of Babylon, it has been classically understood to refer past the king of Babylon to ultimately Satan himself. For this understanding, see Daniel 10:13, 20. Also see Ezekiel 28:11-19, where once again the prophecy is specifically labeled under the king of Tyre, but the content of the passage seems to suggest something past the king of Tyre.

{lxiii} See Zechariah 14:17 and Isaiah 60:12

{lxiv} Matthew 24:14

{lxv} For the story read Exodus 5-12.

{lxvi} Revelation 13:2

{lxvii} We will venture into this thought in much detail through the book, so I will not mention the almost countless Scripture references to this assertion at this time.

{lxviii} This so-called church is not the church. Though it professes to be, it is not, and therefore it does not deserve the title. I only use such wording so that we might understand what I’m talking about. I am an advocate of not calling the apostate “church”, but instead calling them what they are: pagan. As John the apostle said, “The went out from us, but they did not really belong to us. For if they had belonged to us, they would have remained with us; but their going showed that none of them belonged to us,” 1 John 2:19.

{lxix} See Matthew 25:1-13

{lxx} For this story, see Genesis 4:1-16

{lxxi} Philippians 4:11

 

Chapter 4:

 

{lxxii} Interestingly, the phrase “eternal covenant”, or berith olam, is first found in Genesis 17:7 to Abraham and His descendants. This is before the Torah, given upon Mount Sinai. Though it deals with the people Israel and the land of Canaan, it does not deal with the Law, but instead with the covenant made in previous chapters (Genesis 12:2-3, 15:18-21). It is here that God establishes the covenant of circumcision, which we find in the prophets (specifically Jeremiah dealing with this terminology) that this is an outward expression of heart circumcision.

{lxxiii} Jeremiah 31:31-37

{lxxiv} Once again, this assertion is made knowing that these details will be firmly established as we continue through the rest of the book.

{lxxv} See Jeremiah 30:7

{lxxvi} See Acts 10:9-16, 28

{lxxvii} Romans 11:11-25

{lxxviii} Ephesians 1:13

{lxxix} See Romans 8:23, James 1:18, and Revelation 14:4. We won’t be discussing the 144,000 in this book. Who they are exactly is irrelevant to the point: we are the first fruits unto Christ and God.

{lxxx} This might be what is hinted at in Romans 11:32

{lxxxi} 1 John 2:8

{lxxxii} Matthew 12:28

{lxxxiii} Ephesians 2:6

{lxxxiv} This is taken from Revelations 20:4, where it claims that there will be some to rule and reign with Christ for 1000 years.

{lxxxv} For evidence of this, see the context of Joel 2. Also notice the words of Peter after his message, still addressing the crowd, “Save yourselves from this corrupt generation,” Acts 2:40. The warning in verses 38-40 seems to be one that comes from anticipation of judgment, and maybe another hint to this would be the crowd’s response: “Brothers, what must we do to be saved?” Saved from what? The salvation being expressed here was the deliverance from judgment and devastation.

{lxxxvi} See Isaiah 2:1-4

{lxxxvii} See Deuteronomy 32:21, and Paul’s exposition of this verse in Romans 11:11 and onward.

{lxxxviii} Hebrews 11:10

{lxxxix} Hebrews 12:22

{xc} Matthew 6:10

{xci} Romans 8:23

{xcii} For these references as well as others, see Revelations 21-22. Also, Psalm 96:9 for the phrase, “beauty of holiness”.

{xciii} See Hebrews 12:22 and Galatians 4:26

{xciv} In this, I’m referencing what many hold to: that at the end of the age, or when we die, we’ll be suddenly changed into something we’re not. Somehow we’ll be purified through the fire (maybe an allusion to 1 Corinthians 3:15?), and from that purity, we will then be made sinless. It is a severe misunderstanding of Romans 6-8, emphasizing heavily upon Romans 7 and neglecting the verses that tell us we are no longer enslaved from sin through the resurrection. We will enter eternity in whatever condition we are when we die. Jesus has even taught that it is better to enter eternity maimed than to be cast into hell with both hands and both eyes (Matthew 5:29-30). In this, we find that Paul could not have meant that we will be refined through fire and changed into something that we’re not, but instead (at best) meant that we will be refined and that everything that does not meet the level of holiness required will be burned off of our souls. This is not purgatory, but instead the flame consuming the dross of our lives. In this, we find that those who build with hay wood and stubble, but have the foundation of their life as Christ, will enter into eternity with much loss. But they who enter eternity with gold, precious stones, and silver will find themselves rich in eternity. The question my wife likes to ask is, “If heaven is unadulterated joy, will those who are bitter enjoy it? If it typifies unity, would a racist enjoy it? If heaven is freedom, will the oppressor find delight there?” If what cannot tolerate heaven is burned off of our souls, how much will be left to enjoy heaven for what it is?

{xcv} 1 Corinthians 3:12-15

{xcvi} Hebrews 12:1-2

{xcvii} Mark 9:24

{xcviii} The phrase comes from 2 Corinthians 3:6, but I recommend reading from 2:12 to 4:15 for the full context of the statement.

{xcix} Galatians 2:20

{c} 1 Corinthians 15:31

{ci} Romans 6:2

{cii} Philippians 3:12

{ciii} Romans 11:26

{civ} Zechariah 14:16

{cv} Exodus 4:22

{cvi} Colossians 2:20-21

{cvii} Mark 10:45

{cviii} 2 Corinthians 2:15

 

Chapter 5:

 

{cix} Ephesians 2:1-3

{cx} As important as these things are, and as much as I do believe in both, they seem to limit what is fully expressed in the New Testament. The demonic possessions and exorcisms that take place in the Gospels and the book of Acts come from a larger view of the whole world lying under control of the evil one. It is from that foundation that we can then venture into the realm of demonic possession and oppression to better understand what exactly is happening. Possession doesn’t happen because someone looked like a good target for demons. It happens solely based upon our worship of them, and our giving of self over to their influence and powers.

{cxi} Galatians 1:4

{cxii} Romans 12:2

{cxiii} Specifically, 2 Corinthians 4:4, but also see John 12:31, 14:30, and 16:11.

{cxiv} Ephesians 5:16

{cxv} 1 John 5:19

{cxvi} John 12:31, 14:30, 16:11

{cxvii} Colossians 2:15

{cxviii} See 1 Peter 5:8-9

{cxix} Acts 19:11-20

{cxx} You can find these commands in Deuteronomy 15:12-19

{cxxi} Deuteronomy 17:17

{cxxii} Deuteronomy 17:16

{cxxiii} 1 Kings 9:15

{cxxiv} See 1 Kings 10:14-15. They didn’t include the revenues from merchants and traders and all the Arabian kings and governors of the land purposefully so that the number would be 666.

{cxxv} See 1 Kings 10:18-20

{cxxvi} See Ephesians 4:1 and 1 Thessalonians 2:12, with reference to Philippians 1:27 and Colossians 1:10

{cxxvii} See John 3:18-21

{cxxviii} Jeremiah 18:11, 50:8, 51:45, Isaiah 48:20, 52:11, Revelations 18:4, Ezekiel 18:31, Zechariah 1:4, etc

{cxxix} Ephesians 4:12

{cxxx} The phrase comes from Acts 17:28

{cxxxi} This phrase is found in Jude 1:3

{cxxxii} Hosea 4:6

{cxxxiii} See Matthew 5:10-12, 2 Corinthians 1:3-9, Revelation 2:3, 2:10, 12:11, James 1:2, 1 Peter 3:13-14

{cxxxiv} For the story, see Genesis 4:1-16

{cxxxv} Proverbs 3:5

{cxxxvi} Revelation 12:9

{cxxxvii} See Hebrews 2:8

{cxxxviii} For Scripture that attests to this, see 1 Corinthians 1:18-2:8

{cxxxix} Genesis 5

{cxl} Genesis 8:25-27

{cxli} Genesis 17:15-16

{cxlii} Genesis 25:23

{cxliii} Genesis 37

{cxliv} Genesis 48:13-20

{cxlv} 1 Samuel 16:11

{cxlvi} See Genesis 29:18, 31

{cxlvii} Romans 5:8

{cxlviii} Romans 11:11

{cxlix} In Exodus 2, Miriam watches the ark Moses floats in, and we find out later that Aaron is also older than Moses: Exodus 2:4 and 7:7

{cl} Luke 9:62

{cli} Isaiah 14:13-15

{clii} Proverbs 11:2, 16:18, 18:12, 29:23, Matthew 23:12

{cliii} Exodus 19:6, 1 Peter 2:9, Revelation 1:6

 

Chapter 6:

 

{cliv} Also known as supercessionism

{clv} This one is much harder to find complaint against at face value. Often times people will give sermons or teaching from the Old Testament and will speak as it relates to the Church. Often it is not even intended to be against Israel, but because Israel is so far out of the minds of those who are giving the message, they just completely don’t even consider that it is their history, and not church history. The flaw is that in taking these prophecies, promises, and stories to self without acknowledgement of where it comes from is the same as claiming the benefits of the covenant for self, but then telling Israel they are to receive all of the curses. It is a grief to the heart of God to have that kind of disposition toward any people.

{clvi} See Isaiah 2:2-5

{clvii} Isaiah 40:4

{clviii} 1 Timothy 4:1

{clix} I would like to challenge the reader to read Ezekiel 37. We find a valley of dry bones, and I’ve heard this preached on numerous times as a revival message. Yet, in verse 11, God starts to explain the vision as it relates to Israel. This is about national Israel’s redemption after severe turmoil that would cause them to say, “Our bones are dried up and our hope is gone; we are cut off”.

{clx} Daniel and Revelation give us a framework for the rest of eschatology. Our end time pattern is found from these two books. With Revelation specifically, almost every verse is quoting something from the Old Testament. If it is not from the Greek Septuagint, then the author is actually translating the Hebrew directly into Greek. Other times the apostle John used Hebraicism. For example, when we read about this “Son of Man” “who was, and is, and is to come”, we find the Greek grammar being purposefully wrong to keep the Hebraicism of “I AM”. The text is playing off of the great I AM to say, “I WAS, I AM, and I WILL BE”. In relation to the book of Daniel, much of it was sealed up until the time of the end. The book of Revelations then says, “Do not seal up the words of prophecy of this book, for the time is near,” Revelation 22:10. The sealing of Daniel’s visions was made clear to those in the first century, for the time was near. However, 2000 years later, we have come to a place where many in the Body of Christ are at such a terrible state of discernment and understanding that these words have been sealed to us afresh. We can understand, but we can’t understand. We can perceive the connections, but somehow things just don’t click into place. I believe that the pieces of the puzzle that are missing, which are why we can’t come to full conclusions on many of the passages in Daniel and Revelations, is the understanding of Israel’s redemption and the principalities and powers being defeated once and for all. To the degree that we don’t have either of those two understandings, to that degree we won’t understand the end times.

{clxi} Deuteronomy 32:21, Isaiah 56:3-8, Hosea 2:23, and Romans 11:11-25

{clxii}