The blessed hope of humanity that culminates in last-day events has been revealed, and not just through prophecies alone, which provide us with an explicit vision of the end. God also spoke of the end, existentially and implicitly, in the Scriptures, and thus, in His Word, He gives hints of various aspects of eschatological history. This notion teaches us an important principle: human history, which unfolds from the holy pages of Scripture, is not simply edifying information about what took place in the far distant past, the knowledge of which ensures “that the man of God may be complete, thoroughly equipped for every good work” (2 Tim. 3:17, NKJV). Because God’s intention for humanity was, essentially, eternity, we may confidently expect that the message of future eternity also is contained in the biblical stories.
The inspired author of the book of Ecclesiastes was imbued with this intuition when he said, prophetically, that God “has made everything beautiful in its time. Also He has put eternity in their hearts, except that no one can find out the work that God does from beginning to end” (Eccles. 3:11, NKJV). To reiterate, because God’s intention for humanity was essentially eternity, we may expect that the message of future eternity is contained in the biblical stories.
In this lesson, we shall discern the message of the end within the actual events narrated in the Old Testament Scriptures. The events of Creation, the Flood, the destruction of Sodom and Gomorrah, and even the story of Daniel in the court of Nebuchadnezzar testify to the message of the end.
Part II: Commentary
The Event of Creation. Paradoxically, the Creation account is perhaps the most eschatological message of all the events reported in the Scriptures. The Creation account holds this distinction precisely because it is the first event. Because history has a beginning, it is not eternal. History also has an end. God presides over both. Given that the beginning of history has been the work of God, the end also is under His power.
As part of its eschatological significance, the Creation account is linked implicitly with our hope of eternity. Both the Creation account and our hope of eternity have their basis in faith. The Scriptures testify to this notion, which already is affirmed through the canonical structure of the Bible itself, beginning with God’s creation of the heavens and a new earth and ending with the creation of new heavens and earth (Genesis 1 and Revelation 21–22; compare with Isa. 65:17, Rev. 21:1). We see this idea also clearly stated in the only biblical definition of faith, which associates the two events, Creation and our hope in eternity: “Faith is the substance of things hoped for, the evidence of things not seen” (Heb. 11:1, NKJV). Note that this poem on faith begins with faith in Creation (Heb. 11:3) and ends with hope in the “promise” (Heb. 11:39, 40, NKJV). We should also note the significance of the Sabbath at the end of Creation. In this position, the Sabbath points to the end of human history. Moreover, the Sabbath contains both our memory of Creation and our hope in the future event of the kingdom of God.
The Flood. Understanding the event of the Flood in parallel with the event of the Second Coming is recognized by Jesus Himself: “ ‘As the days of Noah were, so also will the coming of the Son of Man be’ ” (Matt. 24:37, NKJV). Jesus then proceeds to unfold the similarities between the two events: the sudden, cataclysmic nature of their occurrences, the materialistic preoccupations of the people prior to the earth’s destruction (eating, drinking, marrying), the idea of a remnant, the certainty of the event. The description of the Flood in the book of Genesis points also to what will happen at the end of human history. God does not remain indifferent to the evil of the world. God is sensitive to the reality of evil. God’s judgment responds to the “wickedness of man” that “was great” (Gen. 6:5, NKJV). The destructive event of the Flood is God’s assumed action of destruction: “ ‘I Myself am bringing the flood’ ” (Gen. 6:17, NKJV). At the same time, the Flood is also a creative-redemptive event, one in which God remembers His creatures. God’s act of remembering His creatures is a way of expressing His attentive interest in them (Gen. 8:1).
After the story of the end of antediluvian life and civilization, God reaffirms the continuity of life. God provides humanity with food and emphasizes the sacredness of life (Gen. 9:4–7), thus pointing to His future gift of eternal life.
And finally, we must consider the rainbow, an artistic and poetic sign of God’s forgiveness and love. Note that the rainbow invites us to remember the Sabbath, not only because it comes at the corresponding place in the structure that parallels the Creation story but also because the rainbow contains similar messages of rest and hope. It is particularly striking that the rainbow appears surrounding God’s throne, as a sign of His future reign, undisputed and uninterrupted, over all the earth (Rev. 4:3, Rev. 10:1).
Sodom and Gomorrah. After God announced to Abraham the promise of a son who would transmit the Messianic seed for the blessing of all the nations (Gen. 12:3, Gen. 22:18), the biblical narrative of redemption is interrupted by a divine-human discussion concerning the troubling presence of evil and wickedness. Just as God did with Noah, He shares His concern with Abraham, along with His plan to intervene. God’s move toward His human servant-prophets in the times of both Noah and of Abraham may parallel a similar move at the end of time in which God also shares with His human servants His plan to return to save and to judge humanity.
Abraham’s response to God’s intention showcases the responsibility he feels for his generation, and thus it deserves our attention. As such, his response should inspire and nurture a similar response within us for others. Note that, upon hearing God’s intention to judge Sodom, Abraham does not flee to a distant place. Abraham is well-informed of the situation in Sodom and Gomorrah, where some of his relatives reside. Abraham’s acute awareness of the situation of his relatives is not a judgment against them. Out of love for them, Abraham stands before God and mirrors God’s own mercy in challenging His verdict, pleading with the Judge of all flesh for their forgiveness. Note Abraham’s tenacity and perseverance in His prayer: “Abraham still stood before the Lord” (Gen. 18:22, NKJV). But also note Abraham’s sensitivity to the direness of evil and to the need for justice and grace: “ ‘Would you also destroy the righteous with the wicked?’ ” (Gen. 18:23, NKJV).
A lesson also is to be taken from the actions of God, who not only comes down and shares His view with His human servant but also seems to encourage his boldness. We may even say that God likes being confronted by Abraham’s argument because Abraham’s defense resonates with God’s own sense of mercy. Indeed, we note that God’s last response is the one of grace: “ ‘I will not destroy it for the sake of ten’ ” (Gen. 18:32, NKJV). The number “ten” in the Bible symbolizes the idea of the bare minimum required to do something. Also note God’s sovereignty. He “went His way as soon as He had finished speaking” (Gen. 18:33, NKJV). That is, the decision still belongs to God. Regardless of human zeal, it ultimately will not deter God’s will. With humility, Abraham responds to God’s divine verdict: “Abraham returned to his place” (Gen. 18:33, NKJV).
Daniel. One particular illustration of the presence of the future in Daniel’s present existence is the phrase “at the end of the days” (Dan 1:18, NKJV). This phrase echoes the phrase qets yamin, “at the end of the days,” marking the end of human history, at which time Daniel and the redeemed of all ages will receive their “inheritance” (Dan. 12:13, NKJV). It is also striking and significant that the language describing Daniel’s “test” of ten days echoes the language describing the prophecy of the eschatological Day of Atonement in Daniel 8:14. This prophecy parallels the Day of Judgment in Daniel 7:9–12, signaled by the significant number of common words and grammatical forms that are shared between Daniel 1 and Leviticus 16, the foundational text of the Day of Atonement (see Dan. 1:13; compare with Lev. 16:2). This particular echo is certainly significant, as it implies the promise of God’s revelation.
Also note the emphatic repetition of the word mar'eh, “countenance, appearance” (three times in Daniel 1:13, 15), which in the book of Daniel also refers specifically to the eschatological vision of God’s revelation in the 2,300 evenings and mornings (Dan. 8:13, 26). This eschatological perspective conveys, then, by association, a message of hope. Applied to the case of Daniel and his three friends, these echoes convey the idea that God will be revealed through this “test,” and they will be vindicated at the Day of Atonement. For Daniel, the message of the end of time was part of his present daily life: the way he ate and drank pointed to the ideal of Creation (see Dan. 1:12; compare with Gen. 1:29). The way Daniel related to other people, including the chief of the eunuchs who would have been his enemy (Dan. 1:9) was shaped by his view of how others were likewise created in God’s image (Gen. 1:26, Gen. 9:6).
Part III: Life Application
Every morning, when you wake up, begin your prayers with a moment of thanksgiving for the miracle of life. Ask the God of creation to change your life. Let God change your heart and give new direction to your life. Seek in the Bible new ideas to challenge you and inspire you to change. Keep the Sabbath in such a way that it becomes a foretaste of the kingdom of God.
Write a list of aspects of the world—both from creation and in your personal life—that inspire your hope in the kingdom of God. If you are an artist, draw and paint a rainbow. If you are a poet, write a poem about the beauty and the wonders of the rainbow. If you are a singer, sing a song about the rainbow.
Pray to God about someone you do not like until he or she becomes your friend. Pray to God concerning an important obstacle in your life. Persistently repeat this prayer until you finally see the actual result and you know that God has, indeed, heard your prayer.
Why does Daniel’s use of eschatological language to describe his present situation also give us hope and assurance that our lives have meaning and are open to eternity? How does this language also give us guidance in the way we live, eat, drink, think, enjoy life, and relate to other people, including our enemies?
Notes
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Key Text: 1 Corinthians 10:11, 12
Study Focus: Genesis 1, Revelation 21–22, Matt. 24:27, Dan. 1:18, Dan. 12:13.
The blessed hope of humanity that culminates in last-day events has been revealed, and not just through prophecies alone, which provide us with an explicit vision of the end. God also spoke of the end, existentially and implicitly, in the Scriptures, and thus, in His Word, He gives hints of various aspects of eschatological history. This notion teaches us an important principle: human history, which unfolds from the holy pages of Scripture, is not simply edifying information about what took place in the far distant past, the knowledge of which ensures “that the man of God may be complete, thoroughly equipped for every good work” (2 Tim. 3:17, NKJV). Because God’s intention for humanity was, essentially, eternity, we may confidently expect that the message of future eternity also is contained in the biblical stories.
The inspired author of the book of Ecclesiastes was imbued with this intuition when he said, prophetically, that God “has made everything beautiful in its time. Also He has put eternity in their hearts, except that no one can find out the work that God does from beginning to end” (Eccles. 3:11, NKJV). To reiterate, because God’s intention for humanity was essentially eternity, we may expect that the message of future eternity is contained in the biblical stories.
In this lesson, we shall discern the message of the end within the actual events narrated in the Old Testament Scriptures. The events of Creation, the Flood, the destruction of Sodom and Gomorrah, and even the story of Daniel in the court of Nebuchadnezzar testify to the message of the end.
Part II: Commentary
The Event of Creation. Paradoxically, the Creation account is perhaps the most eschatological message of all the events reported in the Scriptures. The Creation account holds this distinction precisely because it is the first event. Because history has a beginning, it is not eternal. History also has an end. God presides over both. Given that the beginning of history has been the work of God, the end also is under His power.
As part of its eschatological significance, the Creation account is linked implicitly with our hope of eternity. Both the Creation account and our hope of eternity have their basis in faith. The Scriptures testify to this notion, which already is affirmed through the canonical structure of the Bible itself, beginning with God’s creation of the heavens and a new earth and ending with the creation of new heavens and earth (Genesis 1 and Revelation 21–22; compare with Isa. 65:17, Rev. 21:1). We see this idea also clearly stated in the only biblical definition of faith, which associates the two events, Creation and our hope in eternity: “Faith is the substance of things hoped for, the evidence of things not seen” (Heb. 11:1, NKJV). Note that this poem on faith begins with faith in Creation (Heb. 11:3) and ends with hope in the “promise” (Heb. 11:39, 40, NKJV). We should also note the significance of the Sabbath at the end of Creation. In this position, the Sabbath points to the end of human history. Moreover, the Sabbath contains both our memory of Creation and our hope in the future event of the kingdom of God.
The Flood. Understanding the event of the Flood in parallel with the event of the Second Coming is recognized by Jesus Himself: “ ‘As the days of Noah were, so also will the coming of the Son of Man be’ ” (Matt. 24:37, NKJV). Jesus then proceeds to unfold the similarities between the two events: the sudden, cataclysmic nature of their occurrences, the materialistic preoccupations of the people prior to the earth’s destruction (eating, drinking, marrying), the idea of a remnant, the certainty of the event. The description of the Flood in the book of Genesis points also to what will happen at the end of human history. God does not remain indifferent to the evil of the world. God is sensitive to the reality of evil. God’s judgment responds to the “wickedness of man” that “was great” (Gen. 6:5, NKJV). The destructive event of the Flood is God’s assumed action of destruction: “ ‘I Myself am bringing the flood’ ” (Gen. 6:17, NKJV). At the same time, the Flood is also a creative-redemptive event, one in which God remembers His creatures. God’s act of remembering His creatures is a way of expressing His attentive interest in them (Gen. 8:1).
After the story of the end of antediluvian life and civilization, God reaffirms the continuity of life. God provides humanity with food and emphasizes the sacredness of life (Gen. 9:4–7), thus pointing to His future gift of eternal life.
And finally, we must consider the rainbow, an artistic and poetic sign of God’s forgiveness and love. Note that the rainbow invites us to remember the Sabbath, not only because it comes at the corresponding place in the structure that parallels the Creation story but also because the rainbow contains similar messages of rest and hope. It is particularly striking that the rainbow appears surrounding God’s throne, as a sign of His future reign, undisputed and uninterrupted, over all the earth (Rev. 4:3, Rev. 10:1).
Sodom and Gomorrah. After God announced to Abraham the promise of a son who would transmit the Messianic seed for the blessing of all the nations (Gen. 12:3, Gen. 22:18), the biblical narrative of redemption is interrupted by a divine-human discussion concerning the troubling presence of evil and wickedness. Just as God did with Noah, He shares His concern with Abraham, along with His plan to intervene. God’s move toward His human servant-prophets in the times of both Noah and of Abraham may parallel a similar move at the end of time in which God also shares with His human servants His plan to return to save and to judge humanity.
Abraham’s response to God’s intention showcases the responsibility he feels for his generation, and thus it deserves our attention. As such, his response should inspire and nurture a similar response within us for others. Note that, upon hearing God’s intention to judge Sodom, Abraham does not flee to a distant place. Abraham is well-informed of the situation in Sodom and Gomorrah, where some of his relatives reside. Abraham’s acute awareness of the situation of his relatives is not a judgment against them. Out of love for them, Abraham stands before God and mirrors God’s own mercy in challenging His verdict, pleading with the Judge of all flesh for their forgiveness. Note Abraham’s tenacity and perseverance in His prayer: “Abraham still stood before the Lord” (Gen. 18:22, NKJV). But also note Abraham’s sensitivity to the direness of evil and to the need for justice and grace: “ ‘Would you also destroy the righteous with the wicked?’ ” (Gen. 18:23, NKJV).
A lesson also is to be taken from the actions of God, who not only comes down and shares His view with His human servant but also seems to encourage his boldness. We may even say that God likes being confronted by Abraham’s argument because Abraham’s defense resonates with God’s own sense of mercy. Indeed, we note that God’s last response is the one of grace: “ ‘I will not destroy it for the sake of ten’ ” (Gen. 18:32, NKJV). The number “ten” in the Bible symbolizes the idea of the bare minimum required to do something. Also note God’s sovereignty. He “went His way as soon as He had finished speaking” (Gen. 18:33, NKJV). That is, the decision still belongs to God. Regardless of human zeal, it ultimately will not deter God’s will. With humility, Abraham responds to God’s divine verdict: “Abraham returned to his place” (Gen. 18:33, NKJV).
Daniel. One particular illustration of the presence of the future in Daniel’s present existence is the phrase “at the end of the days” (Dan 1:18, NKJV). This phrase echoes the phrase qets yamin, “at the end of the days,” marking the end of human history, at which time Daniel and the redeemed of all ages will receive their “inheritance” (Dan. 12:13, NKJV). It is also striking and significant that the language describing Daniel’s “test” of ten days echoes the language describing the prophecy of the eschatological Day of Atonement in Daniel 8:14. This prophecy parallels the Day of Judgment in Daniel 7:9–12, signaled by the significant number of common words and grammatical forms that are shared between Daniel 1 and Leviticus 16, the foundational text of the Day of Atonement (see Dan. 1:13; compare with Lev. 16:2). This particular echo is certainly significant, as it implies the promise of God’s revelation.
Also note the emphatic repetition of the word mar'eh, “countenance, appearance” (three times in Daniel 1:13, 15), which in the book of Daniel also refers specifically to the eschatological vision of God’s revelation in the 2,300 evenings and mornings (Dan. 8:13, 26). This eschatological perspective conveys, then, by association, a message of hope. Applied to the case of Daniel and his three friends, these echoes convey the idea that God will be revealed through this “test,” and they will be vindicated at the Day of Atonement. For Daniel, the message of the end of time was part of his present daily life: the way he ate and drank pointed to the ideal of Creation (see Dan. 1:12; compare with Gen. 1:29). The way Daniel related to other people, including the chief of the eunuchs who would have been his enemy (Dan. 1:9) was shaped by his view of how others were likewise created in God’s image (Gen. 1:26, Gen. 9:6).
Part III: Life Application
Notes