| What Presbyterians Believe | Eschatology Section III - ESCHATOLOGY IN BIBLICAL PERSPECTIVE |
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Other parts of this paper: SECTION II - Eschatology in the Reformed Tradition SECTION III - Eschatology in Biblical Perspective SECTION IV - Implications for Individual and Churc |
III. Eschatology in Biblical Perspective The critical basis for eschatological reflection in the Reformed Tradition remains the Scriptures, taken as a whole and in a multiplicity of imagery. Numerous passages noted in this present section serve to point the way, not so much as proof-texts but rather as showing one part of Scripture clarifying another. As the Scriptures are studied, a major correlation begins to emerge between God's intention in Creation and Redemption which is most instructive for eschatology. In a similar response to the Scriptures, the Confession of Faith described creation as the "manifestation of the glory of his eternal power, wisdom, and goodness" (IV.1). The Larger Catechism (A. 14) declares the works of creation and providence, which includes God's mightiest deed, Redemption, to be the means whereby the eternal decrees of God are effected. Thus we affirm Creation as God's good gift and the setting where God's acts of redemptive care are wrought. Further, the consummation of God's purpose is consonant with the initial act of our Creator (X.1, 2:XXXV, 1-3). The implications of Creation and Redemption for our view of eschatology are crucial. A. The End as the Fulfillment of God's Purpose in Creation The Old and New Testaments confess God as Creator and Redeemer. All which was called into being by the powerful Word of God is testimony to God's eternal and invincible sovereignty. God's sovereignty is the first and most important affirmation in our understanding of God's final purpose. From the nothingness of chaos God commanded light-filled order (Gen. 1:2-5). God established the earth and heavens and exercises dominion over all creation (Ps. 24:1-2, 93:1-2). Humankind is the culmination of God's creative activity with special privileges and responsibilities (Gen. 1:26-27; Ps. 8), but God's sovereignty is in no way compromised (Gen. 2:8ff., 11:1ff.). Because God alone is Creator and Redeemer, God alone is worthy of our adoration, faithful confidence, and reverent obedience (Ps. 95; Is. 40:12-3 1). Indeed, any other response is foolishness of the worst sort. Because God is sovereign Creator of 0 that is, there is no other who can successfully challenge divine goodness and care: the clay does not command the hand of the Potter (Jer. 18:1-12; Is. 45:9-13; Romans 9:20, 2 1). The act of Creation is viewed as the first of God's acts of grace which establish and define the meaning of history. Life is not a meaningless, purposeless, valueless accident. The whole of existence as well as each individual who inhabits the earth is part of a creation initiated and accomplished by God (Gen. 1; Ps. 8; Is. 48:12-13). Creation is described in historical terms, rather than in metaphysical language. In Genesis, the creation account is ordered by a sequence of days and events culminating with Sabbath rest. Ephesians talks about the coming of Christ as "a plan for the fullness of time" (Eph. 1:9-10), thus underscoring the biblical view that history is to be viewed and evaluated in the light of God's saving deeds. God's intention of fellowship and communion with humankind evidenced in the creation account is at work as history unfolds, beginning with Adam and Eve and continuing into the future "to them also which shall believe on me through their word" (John 17:20). Indeed, the whole of creation has been given hope for God's redemptive purpose to be realized fully and finally (Rom. 8:19-23), the end assured by God through the work of Jesus Christ (Eph. 1: 9-1 0; Col. 1: 15-20). God's power and sovereignty as Creator and Redeemer become the basis on which hope for new acts of deliverance, even the consummation of all things (Rev. 4:9-5:14, 21:1-4), can be articulated (Is. 43:1-7). From the Creation to the end of time, God is on the way toward the fulfillment of the divine purpose when in fact every tongue will confess Jesus Christ as Lord to the glory of God (Phil. 2:9-11) and God will "be everything to everyone" (I Cor. 15:28 RSV) . The imagery chosen to describe the hoped-for future is generally drawn from creation before human sin destroyed the proper relationship between God, humans, and the whole created order. In other words, vision of the future is expressed in the language of God's new creation. Since the perception and will of humankind has been distorted and corrupted by sin (Is. 1:2-3; Rom. 1: 18-27) and the whole of creation affected by human transgression (Hos. 4:1-3; Rom. 8:20, 21), hope rests in God's power and intention to create anew. A time is envisioned when a new heart and a new spirit, sensitive and responsive to God, will be given to humankind in order that obedience might forever displace rebellion and the desolated land might become as Eden (Ez. 36:22-36). A new covenant will be instituted and written on the human heart that all may know and revere God (Jer. 31:3134). With the consummation of God's purpose, peace and order will come to the whole of creation. No more will there be those who hurt or destroy (Is. 1 1:6-9, 65:25). Death will no longer threaten and break relationships; tears will be wiped away forever (Is. 25:8; Rev. 21:3-4). Human need will be met by the hand of God abundantly and freely (Is. 25:6, 55:1-2; Rev. 21:6). The transformation will be such that some can speak of a new heaven and a new earth (Is. 65:17-18, 66:22-23; Rev. 22: 1). God the Creator and Redeemer is sovereign. The divine purpose gives meaning to history and will be brought to consummation. That which God began at the Creation will reach completion and fulfillment. B. God's Act in Christ, Basis for Hope in the Future Because God has acted in Jesus Christ to redeem and reconcile the world to Himself (11 Cor. 5:18-19), we have basis for hope and a message of good news. Anxiety about and dread of an unknown future are displaced by hope founded on God's word and deed in Jesus of Nazareth and the conviction that nothing can separate us from God's love (Rom. 8:37-39). The Church boldly affirms that Jesus is "the image of the invisible God, the first-born of all creation; for in him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or principalities or authorities-all things were created through him and for him ... For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross" (Col. 1:15-20). God's creative Word became flesh and dwelt among us that we might know God (John 1: I- 1 8). Jesus, Lord and Christ, is the basis of all true existence and provides a sure foundation for our hope (I Cor. 8:1-6). Jesus Christ has revealed God's intention in the world. Jesus is the "likeness of God" (11 Cor. 4:4), the New Adam (Rom. 5:12-14), the "first fruits" (I Cor. 15:20). In Jesus, humankind has been given a new beginning; a new community has been instituted. The old walls of division and hate have been broken down and a new possibility has been provided (Eph. 2:11-22). Those in Christ have become part of God's new creation (11 Cor. 5:17). That God's purpose is not yet fully realized is not denied for there is yet pain, suffering, death; but Christ has overcome the world (John 16:33). The ultimate victory is certain, triumph is sure (I Cor. 15:20-28). Our hope rests, therefore, in that One who is the Alpha and the Omega, the First and the Last, the Beginning and the End (Rev. 1:8, 17; 22:13). The Lamb who was slain has become Lord forever and ever (Rev. 5, 14, 2 1) and the Lamb is none other than Jesus, the embodiment of God's love and the revelation of God's intention to save. This means then that we wait with eager expectancy for that time when God will dwell with us and "wipe away every tear ... and death shall be no more, neither shall there be mourning nor crying nor pain any more . . ." (Rev. 21:3-4). We hope for the time when God will give to the thirsty "water without price from the fountain of the water of life" (Rev. 21:6). |