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Archive for the ‘Eschatology’ Category

Christ’s “coming” through Constantine

Posted in Christendom, Constantine, Eschatology, Two Kingdoms Theology on April 21, 2026| Leave a Comment »

The following extract is taken from Jonathan Edwards’ magisterial History of the Work of Redemption.

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IV. That the state of things which is attained by the events of this period, is what is so often called the kingdom of heaven, or the kingdom of God. We very often read in the New Testament of the kingdom of heaven. John the Baptist preached, that the kingdom of heaven was at hand, and so did Christ, and his disciples after him, referring to something that the Jews in those days expected, and very much talked of, which they called by that name. They seem to have taken their expectation and the name chiefly from that prophecy of Daniel in Nebuchadnezzar’s dream, Daniel 2:44, “And in the days of these kings shall the God of heaven set up a kingdom,” together with that in Daniel 7:13-14.

Now this kingdom of heaven is that evangelical state of things in his church, and in the world, wherein consists the success of Christ’s redemption in this period. There had been often great kingdoms set up before, which were earthly kingdoms, as the Babylonian, the Persian, the Grecian, and the Roman monarchies. But Christ came to set up the last kingdom, which is not an earthly kingdom, but an heavenly, and so is the kingdom of heaven, John 18:36, “My kingdom is not of this world.” This is the kingdom of which Christ speaks, Luke 22:29, “My Father hath appointed to me a kingdom.” This kingdom began soon after Christ’s resurrection, and was accomplished in various steps from that time to the end of the world. Sometimes by the kingdom or heaven, is meant that spiritual state of the church which began soon after Christ’s resurrection. Sometimes that more perfect state of the church which shall obtain after the downfall of Antichrist. And sometimes that glorious and blessed state to which the church shall be received at the day of judgment, 1 Corinthians 15:50, the apostle, speaking of the resurrection, says, “This I say, that flesh and blood cannot inherit the kingdom of God.”

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Vos on the eschatological “night” and “day”

Posted in Biblical Theology, Eschatology, Redemption Accomplished, Redemption Applied, Redemptive History on April 12, 2026| Leave a Comment »

In a couple of passages Paul seems to have colored the word “day” forming part of the phrase with the (not-purely chronological), but likewise physical-pictorial association of the element of “light.” “Light” belongs to the day as its characteristic, the opposite of the darkness that pertains to the night. Hence “the day of the Lord” can be visualized as a day of deliverance, joy and blessedness. There is perhaps no figure more pregnant in its religious associations than the figure of “light.” In the sphere of the emotions (no less than in that of the intellect for knowledge) it is made to render service as a physical analogon for spiritual rejoicing. The two main passages inviting to this, as at least a partial interpretation interwoven with the preceding usage, are Rom. 13:11–14 and 1 Thess. 5:1–8. According to the former the world-night is a time of wickedness, characterized, as the night-time in the pagan world usually is, by such things as revelling, drunkenness, chambering, wantonness, strife, jealousy, because the publicity inseparated from daylight holds these and other things under restraint, vs. 13. Moreover, for the wicked as well as the good, the night is the period of sleep, vs. 11. Of this world-night the Apostle further affirms the nearness of the end: it is far spent; the emergency, therefore, demands watchfulness (“waking out of sleep”) and abstinence from all forms of pagan immorality, through the consciousness of the imminence of the crisis: it is high time; salvation, eschatological salvation, is relatively at hand. Believers must put on the “armor of light,” vs. 12. Besides the usual warning attached to the thought of the approaching moment of the judgment, there is here an allusion to the ushering in of the future state as a state of light, and salvation, a day in the literal (not merely chronological) sense; the day has become a qualitative conception, by reason of its association with light; the word has received ethico-religious import bono sensu, it is a day and not a night. And, through its contrast with “the night which is far spent,” it has also ceased to be the mere marking of a point in the eschatological process; this day so quickly to ensue is quantitatively stretched out to a period of extended duration. As the night had a course of which a “being far spent” could be predicated, so the day has its extension and means more, to speak in terms of the same figure, than the break of day, or the morning.

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Robert Murray M’Cheyne, “Our Duty to Israel” (1839)

Posted in Church of Scotland, Eschatology, Israel; Calling of & Mission to the Jews on March 11, 2026| Leave a Comment »

“To the Jew first.” — Rom. 1:16

Most people are ashamed of the Gospel of Christ. The wise are ashamed of it, because it calls men to believe and not to argue; the great are ashamed of it, because it brings all into one body; the rich are ashamed of it, because it is to be had without money and without price; the gay are ashamed of it, because they fear it will destroy all their mirth; and so the good news of the glorious. Son of God having come into the world a surety for lost sinners, is despised, uncared for – men are ashamed of it. Who are not ashamed of it? A little company, those whose hearts the Spirit of God has touched. They were once like the world and of it, but He awakened them to see their sin and misery, and that Christ alone was a refuge, and now they cry, None but Christ, none but Christ! God forbid that I should glory save in the cross of Christ. He is precious to their heart; he lives there; he is often on their lips, he is praised in their family; they would fain pro claim him to all the world. They have felt in their own experience that the gospel is the power of God unto salvation, to the Jew first, and also to the Greek. Dear friends, is this your experience? Have you received the Gospel not in word only but in power? Has the power of God been put forth upon your soul along with the word ? Then this word is yours; I am not ashamed of the Gospel of Christ.

One peculiarity in this statement I wish you to notice.—He glories in the Gospel as the power of God unto salvation to the Jew first, from which I draw this Doctrine ,—That the Gospel should be preached first to the Jews.

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Read the rest below, or listen to the audio here.

Our Duty to IsraelDownload

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Wilhelmus à Brakel on the conversion of the Jews

Posted in Biblical Interpretation, Biblical Theology, Eschatology, Israel; Calling of & Mission to the Jews, Redemptive History on January 4, 2026| Leave a Comment »

“Question: Will the Jewish nation always be a rejected nation, or will the entire nation yet come to repentance, believing and confessing that the Messiah has already come, and that Jesus is the Christ?

“Answer: When speaking of the conversion of the Jews, we understand this to refer to the entire nation, and not only to Judah and Benjamin who had returned from Babylon and lived in Canaan until the destruction of Jerusalem. Rather, it also refers to the ten tribes. These tribes neither remained together nor are they hidden in an unknown corner of the world, as the Jews fabricate. Instead, they partially intermingled with the eastern nations, forsaking the Jewish religion. Another part, having dispersed themselves among the nations of the earth, continued to adhere to their religion; whereas a very large multitude also returned to Canaan and intermingled with the other Jews. Anna, the prophetess, the daughter of Phanuel from the tribe of Aser, served God at Jerusalem in the temple (Luke 2:36).

“Furthermore, very many from the tribes of Judah, Benjamin, and Levi did not return from Babylon. Among those who did return were also very many who again left their native land due to internal disturbances, and thus were dispersed throughout the entire world among various nations, still maintaining the Jewish religion. James wrote to the “twelve tribes which are scattered abroad” (James 1:1). The dispersed Jews came from all manner of nations to Jerusalem on the feast days for the purpose of worship, as is to be observed in (Acts 2:5-11). After the destruction of Jerusalem, the entire Jewish nation was dispersed and no longer has a specific residence. We are speaking here of this nation without distinction, and we believe that it will acknowledge that Jesus is the Christ—the Messiah who was promised in the Old Testament and anticipated by the fathers. This is the general sentiment of the theologians of all ages—even Lutheran and papist theologians. There are, however, also those who doubt this, and some deny it. In order to confirm this matter, we shall not now say all that can be said about it. Rather, we shall only 1 take two proofs from the New Testament and give them a place of prominence, since they are not subject to any evasive arguments of substance. After having given a clear exegesis of them, the few proofs we shall present from the Old Testament will give us more clarity and steadfastness in this matter.”

Read the rest below (pdf p. 519, doc. p. 510; source)

A Brakel, The Christian’s Reasonable Service 4Download

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Canaan, Eden, and the resurrection promise

Posted in Earthy Eschatology, Eschatology, Free Church of Scotland, Redemption Accomplished, Redemption Applied, Redemptive History on August 12, 2025| Leave a Comment »

“But now, to apply all this to the subject under consideration—the earthly inheritance : If that inheritance was promised in a way which, from the very first, implied a resurrection from the dead, before it could be rightly enjoyed; and if all along, even when Canaan was possessed by the seed of Abraham, the men of faith still looked forward to another inheritance, when the curse should be utterly abolished, the blessing fully received, and death finally swallowed up in victory,—then a twofold boon must have been conveyed to Abraham and his seed, under the promise of the land of Canaan; one to be realized in the natural, and the other in the resurrection state, —a mingled and temporary good before, and a complete and permanent one after, the restitution of all things by the Messiah. So that, in regard to the ultimate designs of God, the land of Canaan would serve much the same purpose as the garden of Eden, with its tree of life and cherubim of glory—the same, and yet more; for it not only presented to the eye of faith a type, but also gave in its possession an earnest, of the inheritance of a paradisiacal world. The difference, however, is not essential, and only indicates an advance in God’s revelations and purposes of grace, making what was ultimately designed for the faithful more sure to them by an instalment, through a singular train of providential arrangements, in a present inheritance of good. They thus enjoyed a real and substantial pledge of the better things to come, which were to be fulfilled in the kingdom of God.”

Patrick Fairbairn, The Typology of Scripture

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Fairbairn on the Roman antichrist

Posted in Confessional Subscription, Eschatology, Protestantism & Romanism on April 7, 2025| Leave a Comment »

Patrick Fairbairn (1805–1874), Free Church of Scotland theologian and author of The Typology of Scripture, on his understanding of the papacy as the antichrist and “man of sin.”

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“On the whole, then, the conclusion which forces itself upon our minds from a full and impartial consideration of the apostolic testimony, is that the antichristian apostacy cannot be identified cither with the heathenism ofancient Rome, or with any conceivable form of infidelity or atheism yet to be developed. The conditions of the prophetical enigma are not satisfied by either of these views. So much for the negative side of the question. And in regard to the positive, if we may not say (as, indeed, we by no means think it can in truth be said) that in Romanism and the papacy the anticipated evil has found its only realization; yet we cannot for a moment doubt, that it is there we are to look for the most complete, systematic, and palpable embodiment of its grand characteristics. There, we perceive, as nowhere else, either to the same extent, or with the same firm determination of purpose, a mass of errors and abuses “grafted on the Christian faith, in opposition to, and in outrage of, its genius and its commands, and taking a bold possession of the Christian church.” We see “the doctrines of celibacy, and of a ritual abstinence from meats, against the whole spirit of the gospel, set up in the church by an authority claiming to have universal obedience; a man of sin exalting himself in the temple of God, and openly challenging rights of faith and honour due to God; advancing himself by signs and lying wonders, and turning his pretended miracles to the disproof and discredit of some of the chief doctrines or precepts of Christianity; and this system of ambition and falsehood succeeding, established with the deluded conviction of men still holding the profession of Christianity.” All this meets so remarkably the conditions of St Paul’s prophecy, and in its history and growth also from the apostolic age so strikingly accords with the warnings given of its gradual and stealthy approach, that, wherever else the antichrist may exist, they must be strangely biased, who do not discern its likeness in the Romish apostacy. We may the rather rest in the certainty of this conclusion, as it is matter of historical certainty, that ages before the Reformation, and, indeed, all through the long conflict that was ever renewing itself on the part of kings and men of faith against Rome, the Pope was often denounced as the antichrist, and man of sin. But it is one thing to find a great and palpable realization of the idea there, and another thing to hold, that it is the only realization to be found in the past or the future. And if Romanists have made void the testimony of Scripture in rejecting the one application, we fear Protestants have too often grievously narrowed it by
excluding every other. Of this, however, we shall have a fitter occasion to speak, when we have examined that remaining portion of New Testament Scripture, which treats of the same subject, and in a way peculiarly its own. We refer, of course, to the Apocalypse.”

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Witsius on the conversion of the Jews

Posted in Eschatology, Israel; Calling of & Mission to the Jews, tagged , , , , on January 20, 2025| Leave a Comment »

XX. Sixthly. We may reckon among the benefits of the New Testament the restoration of the Israelites, who were formerly rejected, and the bringing them back to the communion of God in Christ. Paul has unfolded this mystery to the Gentiles, Rom. 11:25–27: “For, I would not, brethren, that ye should be ignorant of this mystery (lest ye should be wise in your own conceits), that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved; at it is written, There shall come out of Sion the deliverer, and shall turn away ungodliness from Jacob. For this is my covenant unto them, when I shall take away their sins.”

XXI. On this place observe, 1st. That the apostle here explains some mystery; that is, a secret thing, not known but by revelation, and taken notice of by few, and happening beyond the expectation and judgment of reason; in fine, the whole method and manner of executing which, lies in a great measure concealed; see 1 Cor. 2:7, 15:51, and Eph. 3:3. 2dly. That it is the interest of the Gentiles to be acquainted with this mystery, to prevent their entertaining higher thoughts concerning themselves, and lower concerning the Israelites: we are therefore to take care to enquire diligently, and with attention, into what the prophets have foretold concerning this matter. 3dly. The apostle here speaks of the people of Israel, not figuratively but properly so called; who were at this time blind, obdurate, stupid, and hardened, of which ver. 7. Isaiah foretold this judgment of God against Israel at large, chap. 6:9, 10, compared with Acts 28:26, Isa. 29:10, 11. To this also seems applicable, that whirlwind of the Lord, that fury, and continuing whirlwind, which shall abide on the head of the wicked, of which Jer. 30:23. In short, this is that forlorn condition of the blinded nation of Jews, which taking its rise in the apostles’ time, continues to this our day. 4thly. That this blindness is in part happened to Israel. The whole nation, from its first origin even to the end of the world, is considered as one whole; a certain part of which are those, who either have, or now do, or hereafter shall live in the days of the wrath and indignation of God: blindness has seized that part only. 5thly. That blindness is to continue upon them no longer, than till the fulness of the Gentiles be come in; that is, till the Gospel is preached among all nations of the world whatever. Which, indeed, began to be done by the apostles and their fellow-labourers; but could not be done perfectly, both on account of the extent of the world, and the shortness of human life, and likewise because many nations (as all the American) were at that time unknown. This therefore still remains to be done successively; God, in his admirable providence, paving the way for his word. The offer of grace was first made to the Israelites. When they refused it, it was sent to the Gentiles; but when the fulness of them shall be brought in, it will be again given to the Israelites, “that the last may be first, and the first last,” Luke 13:30; see Luke 21:24. 6thly. That when the fulness of the Gentiles is brought in, all Israel shall be saved; that is, as our Dutch commentators well observe, not a few, but a very great number, and in a manner the whole Jewish nation, in a full body. Peter Martyr has judiciously explained the fulness of the Gentiles, and the whole body of Israel, in the following words: “But we are to understand a limited fulness, and a fixed or determined collection; which is therefore called fulness, because there will be an exact and a very great number of believers, so that the church shall be publicly owned, and had in great esteem among the Gentiles, just as all Israel is to be taken for a great number of Jews, among whom Christ should be publicly acknowledged; not that some, as well of the Gentiles as Jews, shall not be lost.”

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“The Jews,” by George Herbert (1593–1633)

Posted in Eschatology, Israel; Calling of & Mission to the Jews, Vox Patrum on November 16, 2024| Leave a Comment »

“For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree” (Romans 11:24). This poem of Herbert beautifully and tenderly expresses the right attitude of the believing Gentiles toward the disinherited Jews, with Pauline longings for their final restoration by repentance and faith in their own, rejected Messiah.

1. scion: a young shoot or twig of a plant, especially one cut for grafting or rooting. 2. purloin: to steal. 3. sluice: a sliding gate or other device for controlling the flow of water, especially one in a lock gate.

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“Earthy Eschatology”

Posted in Articles, Audio Resources, Earthy Eschatology, Eschatology, Light of Eternity, Sacred & Secular, The Romance of Locality, Theology of Place, Thomas Boston, Thomas Chalmers, WPE Editor on October 19, 2022| Leave a Comment »

This message was delivered at the Presbytery Conference of the Presbyterian Reformed Church on June 16, 2022. The audio is available here. Special thanks to Susan Abel for her selfless efforts in transcription!

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Isaiah 35:7-10, “And the parched ground shall become a pool, and the thirsty land springs of water: in the habitation of dragons, where each lay, shall be grass with reeds and rushes. And an highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, though fools, shall not err therein. No lion shall be there, nor any ravenous beast shall go up thereon, it shall not be found there; but the redeemed shall walk there. And the ransomed of the LORD shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.”

Revelation 21:1-3, “And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. Amen, this is the Word of the living God.”

Last month I had the personal privilege of going back to my old stomping grounds—at least, one of them— as a boy. I had not been to Homestead, Florida, just south of Miami, since I was about fourteen years old, not long after my father went to glory. It was a place, notwithstanding the bitterness of the memories of the loss of my father, [that] was overall a time of great delight: many good memories, especially on this particular street. And I am sure my children can tell you, that I would mention the many late nights when we would play a pick-up game of baseball, and take some charcoal and make some bases, and have an awful lot of fun. Well, as we drove up and came into the neighborhood, memories started flooding back—a lot of good memories. And finally I came with my wife to this home, and there it was, largely as I remembered it, although it had a new coat of paint. And much was the same, and much was so very sweet and so very special. I even got to meet the next-door neighbor whom I did remember as a boy (and I got to have a selfie with them!). So it was quite special.

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Earthy eschatology: Old Princeton

Posted in Earthy Eschatology, Eschatology, Light of Eternity, Old Testament Theology on May 3, 2022| Leave a Comment »

“Thus, then, it is that God is saving the world—the world, mind you, and not merely some individuals out of the world—by a process which involves not supplanting but reformation, re-creation. We look for new heavens and a new earth, it is true; but these new heavens and new earth are not another heaven and another earth, but the old heaven and old earth renewed; or, as the Scriptures phrase it, “regenerated.” For not the individual merely, but the fabric of the world itself, is to be regenerated in that “regeneration when the Son of man shall sit on the throne of his glory” (Matt. 19:28). During the process, there may be much that is discarded. But when the process is completed, then also shall be completed the task which the Son of Man has taken upon himself, and the “world” shall be saved—this wicked world of sinful men transformed into a world of righteousness.”

“Surely, we shall not wish to measure the saving work of God by what has been already accomplished in these unripe days in which our lot is cast. The sands of time have not yet run out. And before us stretch, not merely the reaches of the ages, but the infinitely resourceful reaches of the promise of God. Are not the saints to inherit the earth? Is not the re-created earth theirs? Are not the kingdoms of the world to become the kingdom of God? Is not the knowledge of the glory of God to cover the earth as the waters cover the sea? Shall not the day dawn when no man need say to his neighbor, “Know the Lord,” for all shall know him from the least unto the greatest?”

-Warfield, “God’s Immeasurable Love”

-Vos, “Eschatology of the Psalter”

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