The New Testament provides a powerful eschatological vision of Christ the Messiah. Without establishing a proper messianic perspective, the interpreter risks getting bogged down in various eschatological systems and missing the thematic threads that illuminate the expectations and fulfillments of the messianic plan. The following essay first provides a synopsis of the eschatological pattern of expectation and fulfillment found in the New Testament. Next, the essay explores several relevant texts and themes that point to a messianic vision of Christ within the Gospels, the epistles, and the apocalyptic material from Revelation. Finally, the essay provides a brief biblical-theological synthesis of the New Testament’s eschatological vision of Christ.
Eschatological Pattern of the Messiah
When asked how the New Testament provides an eschatological vision of Christ, the most natural place to begin is with the end. The emphasis in one’s response would often revolve around attempting to answer questions such as: What will happen when Jesus comes back? Will a rapture occur? If so, will it occur before or after a time of tribulation? Instead of beginning at the end, the New Testament provides an eschatological vision of Christ that moves from the opposite direction, from expectation to fulfillment. Specifically, the New Testament writers offer echoes, allusions, and references to Old Testament prophetic expectations that have future fulfillment. The writers also recognize the fulfillment of those Old Testament prophecies during their lifetime. In a sense, Christ fulfilled the Old Testament prophetic expectations when He came to earth and inaugurated His kingdom. However, the writers were also documenting new expectations yet to be fulfilled. In short, the pattern of the New Testament’s eschatological vision of Christ is as follows: an initial expectation, an initial fulfillment, a further expectation, and a final fulfillment.
New Testament Gospels
Limiting a discussion of the plethora of passages within the four Gospels that point to an eschatological vision of Christ to just a few would be most difficult. Excluding the Olivet discourse, which occurs in all three of the Synoptic Gospels, from consideration of Jesus’s expected Second Coming would be even more difficult. Although numerous passages could be chosen, Matthew 24 will provide the representative passage while recognizing similar content within Mark 13 and Luke 21. The discourse begins with the disciples asking Jesus about the time of the temple destruction and the end of the age (Matt 24:3). In response, Jesus first describes the time before his return, which will encompass false messiahs, war, famine, earthquakes, persecution, deception, and apostasy; however, some will endure, the gospel will be proclaimed to the world, and then, finally, the end will come (Matt 24:4-14).
Next, Jesus describes the time of tribulation before his return (Matt 24:15-28). Echoing the prophet Daniel, Jesus references the “abomination of desolation,” which is usually considered an ancient allusion to the desecration of the Jerusalem temple by Antiochus Epiphanes IV (Matt 24:15). A future desecration will also occur, and the impact of the persecution will cause believers to flee Judea (Matt 24:16-20). Notably, the desecration points to a long typological pattern of expectation and fulfillment, likely beginning with Nebuchadnezzar’s efforts toward the end of the seventh century (Dan 5:1-4; 22-23). The pattern of desolation then continues through Epiphanes’ antics, the destruction of Jerusalem in AD 70, the desolation by Rome in AD 135, and then, finally, the ultimate desolation by the antichrist that Matthew references (Matt 24:15). Rather than viewing Matthew’s reference to the abomination of desolation as one specific point in time such as AD 70, David Turner appropriately suggests that the various historical desolations are “a sequence of anticipatory fulfillments that lead up to the ultimate eschatological desolation.”[1] Furthermore, during the great tribulation, God’s concern for His elect continues (Matt 24:21-22). The efforts of messianic imposters will intensify during these final days, but the coming of the Son of Man will be obvious (Matt 24:23-28).
After the tribulation, the Son of Man will come on clouds to reign over His kingdom by gathering his elect from “the four winds” (Matt 24:29-31). The reference to dominion over all the nations as prophesied by Daniel is unmistakable (Dan 7:13-14). Preterists insist that the Messiah’s arrival refers to His place in heaven after the resurrection and points to the judgment of Jerusalem in AD 70. Futurists assume the Evangelist’s words point to a future eschatological fulfillment that may include a rapture event. Nevertheless, from the prophecy of Daniel to the kingdom inaugurated by Christ’s incarnation and then to the destruction of Jerusalem and beyond, missing the sequence of anticipatory fulfillments leading to a further unfolding of Christ’s future reign would be difficult (See also Matthew 26:64, Mark 14:62, Luke 22:69).
The Gospel of John also provides an eschatological vision of Christ. First, Jesus refers to Gentile inclusion as He, as the Good Shepherd, gathers all nations under his rule (John 10:14-16). The fulfillment of the Abrahamic covenant and the foreshadowing of an eschatological unity are unmistakable. Second, Jesus promises His disciples that He will prepare a future place and return to take His people with Him (John 14:2-3). Finally, John explains that judgment will occur at the eschatological resurrection of the righteous and unrighteous (John 5:28-29). In sum, the Gospels follow an eschatological pattern that incorporates Old Testament prophetic expectations, recognizes the eschatological reality inaugurated by Christ, and points to a further fulfillment of God’s plan.
New Testament Epistles
The New Testament Epistles also provide several eschatological visions of Christ. One thematic initiative already alluded to within the Gospels is the teaching related to a future judgment (John 5:28-29; see also Matt 13:24-20, 36-43). The Apostle Paul writes in his second letter to the Corinthians, “For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil” (2 Cor 5:10). Like the gospel accounts, both believers and unbelievers will stand before God in judgment, which God carries out through Christ. C. K. Barrett astutely notes there is no inconsistency between Paul’s doctrine of judgment and his doctrine of justification, as “obedience is not abrogated but made possible by justification.”[2] Accordingly, what is ultimately due to Christians at the time of judgment is a result of appropriating the gift of righteousness provided by Christ, not due to the autonomous efforts of humanity.
A second theme associated with Paul’s eschatological vision of Christ occurs in 1 Corinthians 15. Paul engages the issue of the resurrection of believers, which is also alluded to in the Gospels (John 5:28-29; Mark 12:18-27) as well as other New Testament Epistles (1 Thess 4:13-18). Paul insists that Christ is the “firstfruits of those who have fallen asleep” (1 Cor 15:20). The term “firstfruits” is a metaphor that points to a future, fuller harvest. Christ resurrected, but since believers are in Christ they shall also “all be made alive” (1 Cor 15:22). Ultimately, when Christ comes back, believers’ bodies will become imperishable and immortal (1 Cor 15:53). Furthermore, in 1 Corinthians 15:54-55, Paul quotes Isaiah 25:8 and Hosea 13:14. Gordon Fee explains that Paul’s references to the Old Testament “are in fact fulfilled in Christ, but they simply have yet to be realized.”[3] Once again, like the Gospel writers, a New Testament writer incorporates Old Testament prophetic expectations, recognizes the eschatological reality inaugurated by Christ, and points to a future fulfillment of God’s plan.
A third theme associated with an eschatological vision of Christ occurs in the General Epistles. 2 Peter 3:13 states, “But according to His promise we are waiting for new heavens and a new earth in which righteousness dwells” (cf. Rev 21:1-5). Richard Bauckham asserts that God’s promise in this verse refers back to Isaiah 65:1 and 66:22, which describes a renewal, rather than an abolition, of creation (cf. Ezek 37:1-4).[4] The vision points to an eschatological reality where Christ is ultimately victorious. Once again, a pattern of the eschatological vision of Christ appears. The New Testament writer recognizes an initial expectation within the Old Testament prophets pointing to a new creation. An initial fulfillment of God’s new creation occurs in Christ (2 Cor 5:17). The author of 2 Peter establishes a further expectation of new heavens and a new earth, which looks forward to a future fulfillment where righteousness dwells.
Revelation
The quintessential eschatological vision of Christ in the New Testament resides in the Book of Revelation. Several themes already explored in the Gospels and the Epistles pick up steam in Revelation. In Matthew 24, the Evangelist writes that the Son of Man will come on the clouds. Similarly, John turns and sees the voice speaking to him who appears “like a Son of Man” (Rev 1:13). The resurrection theme is also touched upon as the Son of Man replies to John, stating, “I died, and behold I am alive forevermore, and I have the keys of Death” (Rev 1:18). John’s description of his vision seems to highlight Jesus’s power and authority.
A second thematic initiative is judgment. John has a vision of a throne, and before the throne is the “book of life” (Rev 20:12). Judgement ensues based on the book’s content. The people are “judged, each one of them, according to what they had done” (Rev 20:13). The Old Testament prophetic corpus attests to judgment (cf. Jer 17:10), as does the New Testament as noted above (see also Rom 2:6; 1 Pet 1:17). In line with other New Testament writers, John reflects upon prophetic expectations and simultaneously looks forward to their future fulfillment.
A third theme arises toward the end of Revelation. Once again, a New Testament writer alludes to the reality of a new creation (cf. 2 Pet 3:10-13). John sees a “new heaven and a new earth” and “saw the holy city, new Jerusalem, coming down out of heaven from God” (Rev 21:1-2). Robert Mounce recognizes the challenges in identifying the literalness of the language but suggests that the phrase “New Jerusalem” likely symbolizes the church in an eternal state.[5] Regardless, John’s point is clear: God’s presence dwells at the site of the Jerusalem temple. This brief analysis has only addressed the tip of the iceberg regarding the eschatological vision of Christ in the Book of Revelation. However, like the numerous examples found in the Gospels and Epistles, John provides echoes and allusions to the Old Testament prophetic expectations, recognizes an already-but-not-yet reality inaugurated through Christ, and simultaneously conveys a powerful vision of a future fulfillment of God’s plan.
Biblical Theology
Although limited, a biblical-theological synthesis from the New Testament thematic initiatives surrounding an eschatological vision of Christ is now possible. However, a brief genre analysis informs a proper biblical-theological summary. Although the Gospels primarily fit the genre of biography, Jesus’s role as a prophet allows the interpreter to apply the sub-genre of prophetic biography to certain aspects of the Gospels, especially the Olivet Discourse.[6]
All Things New: Revelation as Canonical Capstone
Similarly, the genre of the New Testament Epistles is that of a letter of correspondence, but the Apostle Paul, at times, takes on the role of a prophetic letter writer (1 Cor 11:23; 2 Cor 12:1). Finally, Brian Tabb recognizes the mixed genre of Revelation, which includes a combination of apocalypse, prophecy, and epistle.[7] The point is that the prophetic overtones within these three genres provide the glue that allows a biblical-theological synthesis to hold together.
The thematic threads that weave together the eschatological vision of Christ throughout the New Testament provide the foundation for a biblical-theological synthesis that assists the interpreter in understanding the movement from expectation to fulfillment. First, a time of persecution or tribulation pervades an eschatological vision of Christ, as does the message that the Son of Man will ultimately overcome evil and arise victoriously. Second, an eschatological vision of Christ entails judgment, resurrection, new heavens, and a new earth. Finally, the pattern by which the New Testament writers convey an eschatological vision of Christ provides insight into the thematic initiatives’ deep structures. Each theme originated with an initial expectation the Old Testament prophets communicated. Each of these themes also, in some way, were fulfilled in Christ as He inaugurated God’s kingdom through His incarnation, death, and resurrection. Each of these themes was then further extrapolated by the New Testament writers, and each will find its ultimate fulfillment in the future when Christ returns.
Conclusion
This essay has shown that the New Testament provides a powerful eschatological vision of Christ. Several thematic initiatives arise through investigating such a vision, including the motifs of persecution, victory, judgment, resurrection, and new creation. These themes, when taken together in light of the eschatological pattern of expectation and fulfillment, provide an eschatological vision that goes beyond disparate topics or eschatological systems and allows for a broader, canonical perspective. More specifically, the New Testament writers recognize the initial expectation provided by the Old Testament prophets, communicate a realized eschatology partially fulfilled in Christ, convey a further expectation of messianic activity, and provide glimpses into the final fulfillment of God’s plan. For the modern reader, a proper understanding of the messianic vision of Christ and the pattern of eschatology conveyed throughout the New Testament offers hope for Christ’s ultimate victory and the fulfillment of God’s plans.
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[1] David L. Turner, Matthew (Baker Academic, 2008), 580.
[2] C. K. Barrett, The Second Epistle to the Corinthians, Black’s New Testament Commentary (Baker Academic, 1993), 161. Although Barrett recognizes the linguistic ambiguity in the Greek phrase, Paul’s point remains intact.
[3] Gordon D. Fee, The First Epistle to the Corinthians (Grand Rapids: Eerdmans, 2014), 803.
[4] Richard Bauckham, Jude-2 Peter, ed. David Allen Hubbard, Glenn W. Barker, and Ralph P. Martin, vol. 50, Word Biblical Commentary (Zondervan Academic, 2014), 326.
[5] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids: Eerdmans, 1997), 382.
[6] See Richard A. Burridge, What Are the Gospels?: A Comparison with Graeco-Roman Biography (Baylor University Press, 2020).
[7] Brian Tabb, All Things New: Revelation as Canonical Capstone, New Studies in Biblical Theology (IVP Academic, 2019), 4.
Bibliography
Barrett, C. K. The Second Epistle to the Corinthians. Black’s New Testament Commentary. Baker Academic, 1993.
Bauckham, Richard. Jude-2 Peter. Edited by David Allen Hubbard, Glenn W. Barker, and Ralph P. Martin. Vol. 50. Word Biblical Commentary. Zondervan Academic, 2014.
Burridge, Richard A. What Are the Gospels?: A Comparison with Graeco-Roman Biography. Baylor University Press, 2020.
Fee, Gordon D. The First Epistle to the Corinthians. Grand Rapids: Eerdmans, 2014.
Mounce, Robert H. The Book of Revelation. The New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1997.
Tabb, Brian. All Things New: Revelation as Canonical Capstone. New Studies in Biblical Theology. IVP Academic, 2019.
Turner, David L. Matthew. Baker Academic, 2008.
