Prophecy Reformation Institute

Given the current state of discreditation, confusion, and complexity of views, it’s no wonder that many people feel that their view or non-view of the fulfillment of end-time Bible prophecy is not important. They see eschatology (the study of last things) as an appendix to the Christian faith and, therefore, not significant in their daily lives. Moreover, if even the experts cannot agree, why should I bother trying to figure it out?

Although it is a non-essential for salvation, here are seven key reasons why your eschatological view or non-view is so important. You may be able to think of some more reasons:

1. How much of the New Testament is involved? According to R.C. Sproul, “It has been argued that no less than two thirds of the content of the New Testament is concerned directly or indirectly with eschatology.”^{^[1]} Some experts have estimated that 25 to 30 percent of the whole Bible is so concerned. So, we are not dealing with a fringe issue. As Brian Daley understands, there is “an eschatological dimension to every aspect of Christian faith and reflection . . . . because it touches so many of the central themes of faith.”^{^[2]} Fact is, your view or non-view of eschatology dramatically affects your understanding, misunderstanding, or lack of understanding of many other important aspects of the Christian faith. For instance, it impacts on points 2 through 7 below.

2. How much salvation do we currently have? The whole of the Bible is concerned with man’s problem and God’s solution. The final outworking of that redemptive solution for those alive, as well as dead, is what salvation and eschatology are both all about. But depending upon your eschatological view, your answer to this question will vary from “some” to “most” to “all.”

3. How much of the kingdom do we currently have? The teaching of the kingdom of God was the central teaching of our Lord Jesus Christ. But it is no longer the central teaching of most of his church. The most popular view claims Christ’s kingdom was postponed when He was rejected and crucified. Another view states that it is here “in some sense,” but cannot define in what sense. A third view assures us that while it is mostly here and is each individual’s responsibility to advance it, it will come catastrophically in the future at Christ’s return. A fourth view professes a consummated and present kingdom, here and now, but says little about it. Clearly, the kingdom of God is caught up in eschatological mid air. Consequently, it is almost impossible for someone today to follow Jesus’ basic admonition to “seek ye first the kingdom of God . . .” (Matt. 6:33 KJV).

4. What do you do with the modern-day nation of Israel? No more volatile or politically charged issue has exploded onto the front page of the world scene and into the church than that of the contemporary role, or non-role, of the modern-day nation of Israel in fulfillment of end-time Bible prophecy. Many believe that if we don’t support Israel, we’ll be biblically cursed, individually and nationally. Others believe that biblical Israel has been replaced by the church. Most simply don’t know what to think, believe, or do about it.

5. It’s the focal point of the liberal-skeptic attack on the Bible. Again, R.C. Sproul says it well. “In seminary I was exposed daily to critical theories espoused by my professors regarding the Scriptures. What stands out in my memory of those days is the heavy emphasis on biblical texts regarding the return of Christ, which were constantly cited as examples of errors in the New Testament and proof that the text had been edited to accommodate the crisis in the early church caused by the so-called parousia-delay of Jesus.^{^[3]}

This perceived weakness was, and still is, the crack that let the liberals in the door to begin their systematic criticism and dismantling of Scripture with its inevitable bankrupting of the faith. Consequently, in America over the past 50 to 100 years, seminary after seminary, denomination after denomination, church after church, and believer after believer have departed from the conservative faith. Critics have hit Christianity at its weakest point—the embarrassing statements of Jesus to return within the lifetime of his contemporaries and the “failed,” Holy-Spirit-guided expectations of the New Testament writers that He would (John 16:13).

6. It makes a difference in your worldview. Our forefathers in the faith came to this country under a particular, optimistic eschatological view to expand the kingdom of God. They believed that the world would become a better and better place as it became more Christianized, and that each Christian was responsibility to do his or her part. Hence, they came and founded the great institutions of our country—the government, the schools, the universities—under Judeo-Christian principles—and Christianity became the moral influencer in our society.

But 50 to 75 years ago all this began to change. Now, we’ve almost given it all away, and without a fight. Ironically, we didn’t get pushed out by a more powerful force. We simple withdrew. Into the vacuum gladly came the ungodly forces. Why did these happen? A prime reason is, the dominant eschatological view here in America changed to one of historical pessimism and belief that the world is supposed to get worse and worse before Christ returns. And as Edmund Burke, the 18th century British statesman once wrote, “The only thing necessary for evil to triumph is for good men to do nothing.” Eschatological ideas do have consequences.

7. It makes a difference in your life and family. If you have bought into the popular concepts that the Christ will soon return and the world is going to end, these beliefs affect how you and your family think, pray, work, save, plan, invest, and commit or don’t commit to do things in the present—especially things that have long-term payouts. As someone once put it, “Your view of the future affects your philosophy of life.” Someone else has noted, “If there’s no faith in the future, there is no power in the present.” Again, eschatological ideas do have consequences.

^{^[1]} R.C. Sproul, “A Journey Back in Time,” Tabletalk, January 1999, 5.

^{^[2]} Brian E. Daley, The Hope of the Early Church (Cambridge, MA.: Cambridge University Press, 1991), 2.

^{^[3]} R.C. Sproul, The Last Days According to Jesus (Grand Rapids: Baker Books, 1998), 14-15.