In
this article, I continue surveying various Scriptures that point to the last
days. I have listed the topics
alphabetically. I certainly do not
guarantee that I have found all the Scriptures that should be included. In each topic, I make a few comments. I shall continue the survey in an additional
article.
LAST DAYS
· Acts 2:17-21: This passage, from Peter’s sermon on
the Day of Pentecost, is a direct—and faithful—quotation from Joel
2:28-32. Peter applies this prophecy
to the events—especially the speaking in tongues—that were being
witnessed by the Jews in Jerusalem.
This prophecy predicts an outpouring of the Spirit on all flesh. One must
always be cautious when observing all-encompassing phrases in Scripture, such
as “world,” “everyone,” “all,” etc. It is
obvious that every human has not received an outpouring of the Holy
Spirit. Not even all Jews of that day
received such an outpouring. There are
two possible explanations. One is that
the Spirit was available to all, but only some were able to receive Him. The other explanation is that God had opened
up the possibility for all to receive in this new dispensation. Note that Joel—and Peter—give examples of
kinds of people who would be eligible to receive the Spirit—young, old, male,
female, and servants (slaves). These
examples cross traditional barriers, so that “all” people have access to the
Spirit. The timing of the outpouring
of the Spirit is designated to be “in the last days.” Joel uses “afterward,” which is the time
after a restoration depicted in Joel 2:18-27.
In Joel 3:1ff, the material relates to events at the end of the age, so
the “afterward” refers to “the last days,” as Peter interprets the prophecy. Thus, Peter is referring to that era, in which
his own generation lived, as “the last days.”
It is true that the gospels use language that has a “last days” feel to
it. For example, John the Baptist and
Jesus both preached: “Repent, for the
kingdom of heaven is at hand.” (Matthew
3:2 and 4:17) So, the New Testament has
a perspective that the end of the present order was very close.
o
One approach to this issue is to assume
that Jesus and others of that time were mistaken (some liberal scholars).
o
Another is to assume that the end of
the era did occur with the destruction of Jerusalem and the Temple in AD 70
(Preterist view).
o
A third possibility is to understand
the advent of the Kingdom was to be delayed because of Jewish rejection of
Jesus, and the church age is a parenthesis in God’s time-table; God will take
up the Kingdom time-table at the end of the church age, and the Kingdom will,
indeed, be “at hand” (Dispensationalist view)
o
Another possibility is to understand
that the New Testament era—the coming of the Holy Spirit, the creation of the
church, the dispensation of grace—is a transition into the future era. Despite the fact that it has almost been 2000
years, we still are in the last days.
o
The fact that Peter identified the Day of
Pentecost, which was surely the day when the church was formed, as a “last day”
event seems to indicate that the church is a part of the last days and the
fourth possibility is the best understanding.
·
Several Scriptures refer to “later
times,” “last days,” or “the time will come.”
These each depict those last days as a time of apostasy, false teaching,
and apostasy. Those Scripture were dealt
with in a previous article under the heading “Apostasy.” The Scriptures are I Timothy 4:1-4, II
Timothy 3:1-9, and II Timothy 4:1-5. In
addition II Peter 2:1-3 warns against false teachers in the future without
placing them specifically in the “last days.”
Also, II Peter 3:3-18 discusses the last days when scoffers will mock
the idea of the Parousia. All of the
warnings appear to be directed toward the church. They form a picture of the church that will
be weakened by false teachers and their doctrines. Jesus warns against a deteriorating situation
in the church (this is my belief—see my articles on this material) in Matthew
24:10-12.
·
Hebrews 12:25-29: This passage is the end of an exhortation
beginning at 12:14. The passage centers
around the experience of the Israelites at Mount Sinai. When they were gathered at the mountain, the
Lord spoke and the people were frightened.
For there were accompanying phenomena—lightning, thunder, a trumpet
blast, a thick cloud, smoke, fire, and the mountain shook. Now, the author of Hebrews warns to listen to
the Lord, for He is going to shake things up again: “Yet once more I will shake not only the earth but also the
heavens.” (Hebrews 12:26) This is a
quotation from Haggai 2:6. That passage
refers to God’s judgment and the coming of the “desire of nations” (Haggai
2:7), which many interpret to be the Messiah.
Haggai conflates the coming of the Messiah, glory of the Temple, and
God’s judgment. Hebrews interprets the
words of Haggai as a last day event:
“This phrase, ‘Yet once more,’ indicates the removal of things that are
shaken—that is, things that have been made—in order that the things that cannot
be shaken may remain.” (Hebrews 12:27)
This picture of the future is one of violent judgment—a judgment that
tests the permanence of everything in the created order. The passage concludes with gratitude that we
have received a “kingdom that cannot be shaken…” (Hebrews 12:28) The “last days” scenario in
this passage is vague, not really intended to convey detailed information, but
rather to convey the nature of the future. It is a future that will differentiate that
which is of the unshakable Kingdom of God and that which is of this present
order and which cannot abide the powerful shaking of God. The final reminder is from Deuteronomy
4:24: “Our God is a consuming fire.” (from Hebrews 12:29) The reference to Deuteronomy reminds us that
God is a jealous God and desires our complete loyalty. This passage is a warning to heed God, the
One who can shake the universe and the heavenly realms and has a rightful claim
on our single-minded attention. The
future looms before us, with an unshakable Kingdom, but also a consuming
fire. Let us seek holiness, without
which no one will see the Lord (Hebrews 12:14).
RESURRECTION
·
John 5:28-30 (16-47): This is part of an answer that Jesus gave to
those who were criticizing Him. It began
when He healed a lame man at the pool of Bethesda (5:1-15). Because He healed on the Sabbath, the Jewish
leaders persecuted Him. Jesus gave the
famous reply: ““My Father is working
until now, and I am working.” (John 5:17)
This led to more abuse because Jesus in essence said He was the Son of
God. First, Jesus explained His
relationship to His Father: He only did
as He was directed by the Father (5:19).
I conjecture that He was putting the pressure on His accusers: If you believe in following the Father, you
will appreciate that I follow His lead.
Then, Jesus promised eternal life to those who believed Him and the
Father (5:24ff). Then, Jesus announced
the future of the dead: they will rise,
either to live or to be condemned (5:28-29).
In fact, the prediction of eternal life in 5:28-29 is really the third
such prediction, each of which was worded somewhat differently (5:21, 5:24-25,
5:28-29). In the first, 5:21, the
emphasis is on the similarity between the Father and the Son. The Father raises the dead, and the Son gives
life to whom He will. In the second,
5:24-25, the emphasis (especially in 5:24) is on eternal life through belief in
the Son. In the third, the emphasis is
on the two contrasting destinies—each of which is preceded by resurrection—of
the righteous and the unrighteous. It is
interesting to note that each time resurrection is predicted, judgment by the
Son is also predicted (5:22, 5:27, 5:30).
Thus, Jesus was declaring His own authority and power to give eternal
life as well as to judge the dead. In
these few words, Jesus gave important information about the future after
physical death. That future includes the
resurrection of our physical bodies and either eternal life or condemnation. All of this future is in the hands of the Son
of God. One somewhat confusing
statement is 5:25: “Truly, truly, I say
to you, an hour is coming, and is now here, when the dead will hear the voice
of the Son of God, and those who hear will live.” Although physical resurrection is in view
throughout the passage, we also must recognize that Jesus is teaching the
profound truth of eternal life. In verse 5:21, the Son “gives life.” Those who believe Jesus’ message have
“eternal life.” (5:24) the Son has “life” in Himself (5:26). Thus, in 5:25, Jesus implies that not all the
“dead” will hear His voice. Only those
who do hear will live. This may be
saying that only the righteous dead will hear His voice—but this is
contradicted by 5:28. The ESV Study
Bible notes and the NIV Study Bible notes both interpret these word to mean
that those who are dead spiritually and who receive Jesus’ message will have
eternal life. Thus, that time when the
message of eternal life through the Son “is now here.” (5:25)
·
John 6:39-40: Jesus had been non-stop busy. He had fed more than five thousand people
with five loaves and two fish. (6:1-13)
When the people were close to seizing Him and making Him king, He slipped away
to a mountain. (6:14-15) That night, the
disciples were out on the Sea of Galilee, and Jesus walked out to them on the
water. (6:16-21) The next day, the crowd
searched for Jesus and finally caught up with Him. (6:22-24)
In the teaching Jesus gave on that day, He declared that He is the Bread
of Life, the true manna from heaven that satisfies the deepest needs of
people. (6:25-35) Then, He declares that He has come to do the
Father’s will—to lose nothing that the Father has given Him and to raise it up
on the last day (6:39), for everyone who believes on Him will have eternal life
(6:40). In this whole set of passages,
we see the glory of the Son of God. That
glory was not to display Himself before people, but to meet people in their
need. Yet, He met the needs of people in
ways that were glorious to look upon. He
multiplied the loaves and fish, and He walked on the water. So, He has legitimacy when He declares that
He is the Bread of Life that satisfies.
The satisfaction that He brings into our lives is an eternal
satisfaction that transcends physical death.
So, He promises to raise us up on the last day. An integral component of salvation is to
experience resurrection. The peculiar
wording of verse 39 is as follows: “And this
is the will of him who sent me, that I should lose nothing of all that he has
given me, but raise it up on the last day.”
The “but” is the strong version of “but” in Greek. This means that the clause that follows is in
contrast to what came before: God’s will
is that Jesus not lose any that He has been given, but, rather than lose them,
He should raise them on the last day.
Thus, physical death is a temporary set-back that Jesus will overcome by
the resurrection.
·
John 11:25-26: Jesus came to visit Mary and Martha after
their brother, Lazarus, died. Martha
came out to meet Jesus. She said to
Jesus (11:21): “Lord, if you had been
here, my brother would not have died.”
This was both a statement of faith and a rebuke. Jesus told her that Lazarus would rise again
(11:23). Martha declared her faith in
the resurrection (11:24): “I know that
he will rise again in the resurrection on the last day.” Jesus then made His startling statement: “I am the resurrection and the life.” Jesus had declared that He is the Bread of
Life. Now He declared that He is the
very embodiment of the resurrection and the life of the ages to come. Martha’s faith was in the God of Israel and
in a great future for God’s people. Now,
she was faced with the reality of the loss of her brother. As Jesus came into her presence, she could
express faith in His power to heal, but she was about to experience something
far greater. As the story played out,
Jesus went to the tomb and called Lazarus from the dead. The man, wrapped in grave cloths, came forth
from the tomb! It was a powerful
statement of Jesus’ power. However,
eventually Lazarus would die and be buried.
This miracle was really only an illustration of the far greater truth of
Jesus’ statement. For Jesus was saying
that His very being is life. As the
gospel of John states in the Prologue:
“In him was life, and the life was the light of men.” (John
1:4) To meet Jesus is to meet life. It is both a quality and duration of
life. Many believe that they will
conquer death through science. But what
quality of life will people possess if they do not receive that life from
God? The resurrection life that Jesus
gives will be filled “with joy unspeakable and full of glory” (I Peter 1:8). Jesus expresses the resurrection component of
salvation in two ways in verses 11:25-26.
First, He states that one who believes in Him “though he die, yet
shall he live.” (11:25) The other manner
of expressing the gift of eternal life is more difficult to understand: “[And] everyone who lives and believes in me shall
never die.” (11:26) The ESV Study Bible note interprets this in a way with
which I agree. Those who live are those
who have Jesus’ life in them through the new birth, and they shall never die. In identifying Himself by an “I am”
statement, Jesus was identifying with Yahweh who stated: “I am who I am.” (Exodus 3:14)
The following are the “I am” statements in John:
o The Bread of Life
(6:35)
o The Light of the
World (8:12, also 9:5)
o The Gate of the
Sheep (10:9 and 14)
o The Good Shepherd
(10:14)
o The Resurrection and
the Life (11:25-26)
o The Way, the Truth,
and the Life (14:6)
o The Vine (15:1 and
5)
·
Romans 8:23 (context Romans
8:17-39): I have discussed this context
in another article. This verse uses
rather unusual language to express the Resurrection. It is referred to, first, as “our adoption as
sons,” and, then, Paul explains that phrase with the phrase, “the redemption of
our bodies.” These two phrases both
emphasize how deeply connected the Resurrection is to salvation. For example, we find both the words
“adoption” and “redemption” in Ephesians 1:5-7.
In that context, the Resurrection is not particularly in view. Also, as we return to Romans 8, we find the
term “adoption” used in 8:15. The Spirit
which we have received is a Spirit of adoption.
In 8:16, Paul mentions the role of the Spirit in assuring us that we are
children of God. So, the general
understanding of Scripture is that we experience redemption and adoption in
this present life through our faith in Jesus Christ. Yet, in 8:23, Paul looks to the future. In fact, he says, that within us there is a
groaning for the future. That groaning
joins with a great chorus of groaning in all creation (8:18-25). This groaning is a deep anticipation, as
creation groans as though giving birth, waiting for the full revelation of what
we, the sons of God, will be in the Resurrection. When that takes place, our bodies will be
redeemed. They will have been redeemed
at the cost of the death of Jesus. They
will be bought back from the ravages that sin as exacted upon them. They will be set free from bondage to decay
and enjoy full liberty. And with them,
creation itself will be released also from its bondage to deterioration and
decay. When we stand, fully clothed in
immortality, we will be the adopted sons of God. So, though there is a measure of these things
in the present, there is a great future to look forward to, when our salvation
will be fully manifested.
·
Philippians 3:20-21: Paul has just completed his dramatic
statement which describes his deepest motivations in 3:1-16. This passage is one of the high points of
Scripture. He then exhorts his readers
to imitate his example (3:17). And he
warns that some—these are persons in the church—do not live in the noble manner
and with the noble motives of Paul. They
have their “minds set on earthly things.”
(3:19) In contrast, the true Christian is a citizen of heaven (3:20). Dispensationalists use this as a proof-text
that the Christian, in the church age, is to be contrasted with Israel, for
Christians have a destiny in heaven and Jews have a destiny on earth
(Pentecost, 227). However, in the
context of the passage, Paul is not contrasting Christians with Jews, but
rather is contrasting people of evil motives with genuine Christians. Moreover, to say that our citizenship is in
heaven does not necessarily mean that we shall not inherit the earth (Matthew
5:5). However, to debate that topic is
beyond the scope of this article. Paul
says that we await the Savior from heaven.
Obviously, this assumes the Savior is in heaven. That assumption is explicit in the Apostles’
Creed: “He ascended into heaven and sits
at the right hand of the Father. From
thence He shall come to judge the quick and the dead.” This Savior will “transform our lowly body to
be like his glorious body.” (3:21) This
brief statement could apply either to the Rapture of the living or the Resurrection
of the dead, or both. The way that it is
tied directly to the eager anticipation of the Savior implies to me that the
Rapture is in mind. Keep in mind that
the Resurrection and Rapture are practically simultaneous events (I
Thessalonians 4:13-18). The word choices
in Greek are more evocative than the English Standard Version
translation—though it is accurate. The
word “transform” can be used in some cases (in the middle voice) to mean
“masquerade” (II Corinthians 11:13-15).
“Our lowly bodies” is more literally:
“the body of our humiliation [or humble state].” “To be like” is better “to be
conformed.” The word is found in Romans
8:29: “For those whom he foreknew he
also predestined to be conformed to
the image of his Son, in order that he might be the firstborn among many
brothers.” (Emphasis added) A paraphrase of the verse might be: “He will transform the appearance of our
bodies, which are now under humiliation, to be conformed to His glorious body, in
accordance with the in-working that enables Him to subject all things to
Himself.” The last clause implies that
Christ’s act of Resurrection/Rapture is an act of victory, bringing us back
into conformity with God’s original destiny for us. Paradoxically, as Christ has victory over our
bodies, we are liberated (see Romans 8:18-25).
·
James 1:12: This verse makes very brief mention of the
“crown of life.” The context is trials
(1:2-4), the need for wisdom (probably especially in trials) (1:5-8), and the
various stations in life that people find themselves in (including poverty and
the humiliation of the rich) (1:9-11).
In all of this, one is called to endure.
The promise to those who endure is the “crown of life.” Jesus promised that those endure will be
saved (Matthew 24:13). This is not
teaching salvation by works, but it is teaching the need to hold onto one’s
faith in the face of all of life’s difficulties. In Revelation 2:10, Jesus also promises the
“crown of life” to those who remain faithful through their troubles, even “unto
death.” What is the “crown of
life”? We obvious understand it to mean
“eternal life” (John 3:16), but, the Resurrection as the specific manifestation
of eternal life makes sense in the context.
First, endurance in hard times of testing brings suffering to our bodies
in many cases, though we recognize that the whole person, body, soul, and
spirit, experiences suffering. The
Resurrection is a state of victory in which the body no longer can experience
those trials. Second, the crowning victory
of eternal life is the Resurrection.
Though the intermediate state in heaven is a time of comfort and joy, it
awaits great event that will crown life with the power and victory of the
Resurrection. So, we are motivated to
endure trials as they come our way, so that we can experience the crown of
life.
·
I John 2:28-3:3: This is a case study of the inadequacy of the
chapter and verse system that was imposed on the Bible centuries ago. Some may not be aware that the system was
added onto the original text. In some
cases, it is helpful, but often it does not reflect the organization of the
content. Nevertheless, we are thankful
that it exists, since it provides a means of finding material in the Scriptures
easily. The passage begins with an
admonition to abide in Christ. My
understanding of “abiding in Christ” is to persevere in faith in Christ—to nurture
the relationship that faith engenders.
Through that relationship, we receive an abundance of all that we need
to live a rich life—to grow in wisdom, in love, in joy. If I abandon that relationship, I endanger my
spiritual life (John 15:6). In the
present passage, John encourages abiding in Christ in order to have confidence
when we meet the Lord at the time of His Parousia. This “confidence” is a boldness that comes
out of our relationship with the Lord (see Acts 4:13). Moreover, this abiding will prevent our
shrinking in shame before the Lord.
Obviously, we shall not be arrogant, and, certainly, we shall worship
the Lord when we see Him. But, just as
now we have boldness to enter into God’s presence in prayer because of the
blood of Jesus (Hebrews 10:19), so then we shall meet the Lord without shame at
His coming. John now diverges somewhat
as he discusses our nature as children of God, but he will return to the idea
of meeting the Lord at the Parousia.
First, he reminds us (2:29) that those who are born of God exhibit that
fact in their actions: whoever does
righteousness is born of God. This is
because the nature of the One who begot them is righteousness. This is an almost self-evident fact, and yet
some do not know it. John begins the
sentence with a condition: “If you know
that he is righteous…” Surely, everyone
knows that, but, indeed, among those tainted with the incipient Gnosticism of
his day, some did not understand that.
Therefore, the further understanding—that those who are born of this
righteous God will be those who practice righteousness—was also lost on those
individuals who were deceived by the false teaching. John now centers his focus on those who are
born of God (3:1-3). We are children of
God because of the love of God (John 3:16).
God’s central motive is love, which drove Jesus to the cross to redeem
us. The result is that we are called the
children of God. The use of the word “called”
in this verse should not be taken as a reference to a casual usage. For example, we might say: “He is called a great movie star.” In this latter usage, we use “called” to mean
“has the reputation among some.” But the
use in this verse is a statement of fact.
One should compare this use in Luke 1:32: “He will be great and will be called the Son
of the Most High…” John goes on to
differentiate us from the world. The
world does not know us because we have been born of God and have His
nature. The world did not recognize
Jesus because His nature was of God and far different from the nature of the
world. This statement—that we are like
Jesus in this respect—is not to be taken that we have become God. We remain creatures, but we partake of the
divine nature (II Peter 1:4). John now
(3:2) returns to the subject of the Parousia.
Our nature in the present is to be the children of God. Our future has not been manifested, but John
can let us know some things. The sense I
get from this is that we cannot imagine what our future is. Paul says a similar thing in Romans
8:18. What John can tell us is that we
shall be like Him. I take this to be a
reference to the Resurrection/Rapture.
Paul, in his much more detailed account in I Corinthians 15, states that
we shall bear the image of the Man from Heaven (Christ) (I Corinthians
15:49). John, in 3:2b, connects our
transformation into the likeness of Christ to the fact that we shall see Christ
as “He is.” There is a clear distinction
of the tenses: we “shall see” Him as “He
is.” He is already the Lord who has
experienced the Resurrection. John saw
Him in His glory on the Isle of Patmos (Revelation 1:12-16). Someday, we shall see Him, the King of Kings
and Lord of Lords (I Timothy 6:15, Revelation 17:14 and 19:16), utterly
triumphant (Revelation 19:11-18). And
because we see Him, we shall be transformed.
Why is that? I am not fully sure,
but I think that this has to do with human capacity. In John 3:3, Jesus said one must be born
again or from above to “see” the Kingdom of God. This “seeing” I take to mean “experience.” In a similar manner, Paul says that flesh and
blood cannot inherit the Kingdom (I Corinthians 15:50). This is in preparation to his description of
the Rapture. So, in order to see Christ
in His full glory—including His Kingdom—and in order to experience Christ’s
full glory, we must be transformed. It
as though the very sight of Christ will be transforming for us. In anticipation of this, we purify ourselves
(3:3). We have this great hope—this anticipation—of
a great future with the Lord. The Lord
is pure, and we also want to be pure.
John has dealt throughout I John with issues of sin and righteousness in
the believer. He exhorts us to walk the
walk as well as talk the talk. He also
recognizes that we sin, but that we have an advocate in Jesus, who is the
atonement for our sins. When we confess
our sins, we are forgiven and cleansed.
Thus, the message of I John is:
keep it real, be honest before the Lord, and stick with the Lord like
glue. In this context, then, we purify
ourselves by seeking forgiveness when we mess up and by walking in the light
and shunning the darkness. This all
comes back to verse 2:29, which admonishes us to stay in the Lord’s grace as we
anticipate meeting Him when He comes.
REFERENCES
Crossway
Bibles (2009-04-09). ESV Study Bible. Good News Publishers. Kindle Edition.
Pentecost,
J. Dwight. Things to Come. Grand Rapids, Mi: Zondervan Publ. House, 1958.
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