Pauline Eschatology

Table of Contents

Eschatology is a pivotal issue in Pauline writings. This paper highlights how central eschatology is to Pauline studies. The purpose of this paper is an attempt to trace Pauline eschatology to its background and definition. It also elucidates some major Pauline eschatological events like resurrection, judgment and return of Christ. I think it will help the reader to understand its relevance for building believers in the present context.

1. Definition of Eschatology

Eschatology has traditionally been understood as that branch of theology which is concerned with “final or last things.”^[1] Eschatology is the teaching concerning last things such as the resurrection of the dead, the last Judgment, and return of Christ.^[2] The term eschatology, first used in the nineteenth century – is the label for the aspect of systematic theology that deals broadly with the destiny of the individual (death, immortality, the intermediate state, resurrection, judgment, eternal life, heaven and hell); the destiny of the nation of Israel (the Day of the Lord, the coming of the Messiah, the Messianic kingdom) and the destiny of history at large (the end of the world, final Judgment, the restoration of the universe).^[3] Paul’s presentation of this doctrine with all the dynamics of its development in his letters as we have them today. This Pauline perspective on has shaped the perspective of today’s Christian Church albeit in different ways but chiefly concerning itself with all the events aforementioned in a manner consummated in the hope of the Parousia or second coming of Christ.^[4]

2. Eschatology in the Old Testament

In the Old Testament, Jewish has two Hope: the prophetic and the eschatological.^[5] The former centered on a kingdom to come in which a Davidic king would lead the nation to absolute victory over his enemies – a kingdom that never came to pass literally. The eschatological dimension, however, centered on a transcendent kingdom beyond history which will interrupt the present time as it is known, bringing it to an end under the leadership of a heavenly messianic figure.^[6] This writer views these two dimensions as a continuum such that the God who will reveal Himself by a grandiose theophany in the eschatological consummation has already manifested Himself and does not cease manifesting Himself in the course of history as Edmond Jacob rightly argued.^[7] The expression of this OT Hope however differs among the different Jewish traditions (including primarily the Pharisees, Saducees, and Essenes) with their plurality of ambiguous and obscure eschatological beliefs.^[8] Paul, being a Pharisee, has an eschatological background that is deeply rooted in the Pharisaic understanding of the issues with which eschatology is concerned. For the fate of individuals, the picture painted in the Old Testament is that of the dead descending to Sheol for an experience of its ‘shadowy life’– the abode of righteous and evil men alike (1 Samuel 28:I9; Job 3:I7); a place of darkness (Job 10:22), where the dead according to their tribes as in life (Ezekiel 32:17-32) receive the dying (Isaiah 14:9). This ‘state of the dead’ expresses the conviction that human existence does not end with death. ^[9] The OT anticipates bodily resurrection (Isaiah 25:8; 26:19) and final participation of God’s people in His kingdom (Daniel 12:2). As such, the major themes of Pauline Eschatology: life after death (or life after life after death) and bodily resurrection are not Pauline creation, rather they are rooted in his Jewish (Pharisaic) background.^[10]

3. A Brief Eschatology in the Gospels

The New Testament further develops the OT eschatological hope in its redemptive message with phrases that highlight an even sharper contrast: ‘this (present) age’ and ‘the coming age’ (or ‘age to come’) – a contrast arguably first made by Jesus.^[11] The Synoptic Gospels usher in this development by focusing on the themes of God’s Kingdom and Jesus’ messianic mission in a manner that brings the fulfillment of the OT promises in the arrival of Jesus with a consummation post-dated to an age to come. In other words, the OT Hope has found partial realization in Jesus and an ultimate realization at the consummation of history.^[12] Hence, the Synoptic Gospels speak of ‘entering the kingdom in the present’ (Matthew 21:31; 23:15; Mark 12:34). The writer of the fourth Gospel, while engaging in the tension between futuristic and realized eschatology found in the Synoptic Gospels seemed to focus more on the realized eschatological perspective having little to say about the Parousia while substituting the Olivet Discourse with the Upper Room Discourse (John 13-16). ^[13]

4. Major Pauline Eschatological Events

Understanding Pauline eschatology is central to understanding Pauline theology as a whole. As Gordon D. Fee states that Paul’s perspective about end times absolutely determines his theological outlook—how he thinks and talks about Christ, salvation, the church, ethics, the present, future — everything.^[14]

4.1. Resurrection

Paul discussed future resurrection in more detail in response to rumors that some Corinthians question the notion of bodily resurrection. The Corinthian converts, or at least some of them, denied the future resurrection (1 Cor 15:13f.). So Paul emphasized that “the Lord himself” will descend from heaven and resurrect all believers who had slept (1 Thess 4:16). These believers, he calls the “dead in Christ” who, according to Paul, will be resurrected and rise to meet Christ “in the clouds” and will “be with the Lord forever” (1 Thess 4:16-17).^[15] As in 1 Thessalonians, he equated the future state of the living with that of the dead in Christ: they will all be transformed (1 Cor 15:51-52). The change would make them like the risen Lord. ‘Just as we have borne the image of the man of dust “Adam”, we shall also bear the image of the man of heaven “Christ”’ (1 Cor 15:49).^[16] There would be a real transformation. ‘Flesh and blood cannot inherit the kingdom of heaven’ (1 Cor 15:10). The chief characteristic of flesh and blood bodies is that they are perishable, and the perishable cannot inherit what is imperishable (1 Cor 15:42, 50).^[17] Thinking of those who would still be alive when the Lord returned, he wrote that the ‘perishable nature must put on the imperishable, and this mortal nature must put on immortality.’^[18] In Paul’s discussion of eschatology, the Christ event is the first in the series of events (1 Cor 15:20-26). Then there is a chronological sequence in the eschatological process: Christ was raised first who is first one to be raised from the dead: the first fruit (aparche Vv.20, 23), then those who belong to Christ, i.e., both the living and the dead will be raised in a new body, then comes the consummation of the Kingdom, when Christ becomes the Lord of all (15:24). The last act in the eschatological process is the total vanquishing of death (15.26). Thus in Pauline eschatology, ‘the already’ (Christ-event) and ‘the not-yet’ (consummation) is significant to comfort the worry believers.^[19]

4.2. The Day of the Lord

The Day of the Lord (yôm YHWH) is a standard feature in OT prophetic literature, one which Paul takes over and expands within his letters. ^[20] However, he creatively integrates this OT hope with his own developing Christology (study of Christ), effectively transforming the “Day of the Lord (Yahweh)” into the “Day of the Lord Jesus Christ.” The simple phrase “Day of the Lord” (1 Thess 5:2); the phrase “Day of the Lord Jesus Christ” (1 Cor 5:5); “Day of Christ Jesus” (Phil 1:6); “the Day” (1 Thess 5:4); and “that Day” (2 Tim 1:12). ^[21] This creativity stands as one of the most important contributions within Pauline eschatology. This is a specific instance where Paul appropriates language that belonged solely to Yahweh and applies it to the risen Lord’s anticipated eschatological return, Jesus Christ. This language transfer is the result of Christ’s having “the name” bestowed on him, so that the Day of Yahweh is now the day of the return of the Lord, Jesus Christ, frequently expressed in terms of his appearing or coming again.^[22] Therefore, the parousia of the Lord would be the chief event in the new understanding of the day of the Lord, and as in the Old Testament, this parousia would be an event of both salvation and judgment.^[23]

4.3. The Return of Christ

In Thessalonica, the church is having a major problem that some of their members who have died before Christ’s return will miss out on the glorious parousia event. The word “parousia” means coming, arrival, and presence. In Hellenism, it frequently serves to denote the visit of dignitaries, kings, generals, etc., as well as the coming, the appearance of gods.^[24] The term “parousia” has this technical meaning in Paul, the coming (parousia) of Christ (1 Cor 15:23), or of our Lord Jesus (1 Thess 2:19; 3:13; 4:15; 5:23; 2 Thess 2:1, 8). Paul responds to their concern. He begins by acknowledging “those who have died” (1 Thess 4:13).^[25] The ground for confidence was that ‘Jesus died and rose again,’ and thus those who belonged to him, even if they died, would be given life with him (1 Thess 4:14).^[26] In the early Christian community, the exaltation of the risen Christ carried with it an earnest expectation of his return of Christ in glory. Moreover, One of the most interesting is the Greek transliteration of the Aramaic phrase Maranatha found (1 Cor 16:22). Some dispute remains about how Maranatha should be divided and separated and whether it should be understood as an invocation for the Lord to come (marana tha, “Come, our Lord!”) or as a straightforward declaration that he has already come (maran atha, “The Lord has come!”). In short, the ejaculation Maranatha is a prayer, uttered within a liturgical context, that may call for the future parousia of the Lord.^[27] The early church expects that Christ the Lord, who had ascended and thus had assumed the ultimate place of authority at God’s “right hand,” will return in power and glory.^[28]

4.4. Judgment

Paul develops the doctrine of Judgment clearly in Rom.2, where God will judge all humans according to their works. To the righteous, he will give eternal life and wicked wrath and fury (vv.6-10). Since God has performed his redeeming work through Christ, the basis of judgment will be the gospel (Rom 2:16; 2 Thess 1:18). ^[29] Paul distinguishes between constantly the plural, ‘works,’ and ‘work’ in Paul. By ‘works,’ he designates humans’ autonomous action, by which humans can gain no standing before God (Rom 13:12) and the singular, which describes the action of the Christian. Therefore Paul exhorts the Philippians that he who has given a good work in you will complete it unto the day of Jesus Christ (Phil 1:6).^[30] There is within Paul’s letters a close association between the parousia of the Lord Jesus Christ and the execution of final judgment. A classic example of this is found in 1 Thessalonians 3:13, where declaration of the parousia is placed within a judgment context “before God.” In 1 Corinthians 3:12-15, Paul offers an extended passage about the final judgment, using an image of building materials being tested by the purifying fires of “the Day” (1 Cor 3:13). In Romans 2:16, God is said to judge the secrets of humankind by Christ Jesus.^[31] Paul contrasts between the judgment of unbelievers and that of believers. Unbelievers will be judged on account of their unbelief and constant rejection of the gospel and the outcome is eternal doom and punishment, i.e., the everlasting separation from God. Believers’ judgment is on account of the good works they performed during their lifetime, and the result is the issue of rewards according to the quantity of their works (1Cor 3:12-15). The claim that we will all “appear before the judgment seat of God or Christ” (Rom 14:10; 2 Cor 5:10) borrows the image of the public place (bēma) where officials evaluated cases and made judgments. Christ’s ruling is the judgment of God.^[32] He prays that the Philippians may be ‘pure and blameless’ on Christ’s day (Phil 1:10). Paul has already exercised discipline on one member of the Corinthian community, hoping that he will be saved on the day of the Lord (1 Cor. 5:1-5).^[33] By extension, the right of judgment is extended to the Christian church acting as Christ’s agents. Thus Paul himself feels able to pass judgment on unethical behavior (1 Cor 5:3-5) and exhorts the church to do the same (1 Cor 5:11-13). He even hints that the saints will execute eschatological judgment over the world and the angels (1 Cor 6:2-3).^[34]

5. Implication of Pauline Eschatology in Today’s Context

Apostle Paul used eschatological language aimed at edifying the congregations. When the question of the status of the believers who died at the parousia caused worry among the Thessalonians because the feared that these people who have died prematurely have somehow lost the hope of sharing the benefits promised to those who are living, Paul, in his response, directs their attention to the ministry of “consolation.” ^[35] Furthermore, he proceeds with a reminder of the unpredictability and suddenness of the day of the Lord which will come “like a thief in the night” (1 Thess 5:1-2); he warns them to keep living such lives as is becoming of “children of light” (1 Thess 5:3-9), and reaffirmation that believers in Christ – alive or asleep during the Parousia – will not miss the event and they will live together with Christ forevermore (1 Thess 5:10). So Paul urges believers to “encourage one another” and “build up each other” (1 Thess 4:18; 5:11). Paul also frequently uses eschatological language to sanction certain types of behavior and this end-time language also helped him promote higher ethical values. The eschatological language enabled Paul to standardize the conduct of the believers who were prone to moral lack of discipline. In Galatians 5:21, after a list of vices, he claims that those who do such things shall not inherit the kingdom of God. Besides, Paul believed that there would be a Parousia and judgment of the world (I Thess 1:10; Rom 2:8). The believers, unlike the non- believers will be saved on that day (Rom 5:10), but for those who have lapsed in their faith there will be death and judgment (Rom 8:13). So according to Paul, we must be appeared blameless on the day of our Lord Jesus Christ (Phil 1:10) and “to walk worthy of God who has called you in his kingdom and to his glory” (I Thess 2:12). Paul finally, emphasizes that the Lord is with us now. We no longer belong to ourselves (I Cor 6: 19) but our bodies and souls are belong to Christ (I Cor 3:23). This demonstrates that we are required self-discipline and preservation.

Conclusion

Throughout this paper, it is clear that Paul’s thought is thoroughly conditioned by an eschatological perspective in which Jesus Christ’s death and resurrection are seen in some way to inaugurate the long-awaited age to come. We also understand that Paul’s final revelation of the eschatological age still lies in the future. The final redemption of the believer, the giving way of the resurrection body, return of Christ and the final judgment are all events that are yet to be awaited. The present is conditioned by both the past “death and resurrection of Jesus Christ” and the future “the awaited parousia at the end of time.”

Bibliography

Aune, David. “Understanding Jewish and Christian Apocalyptic.” World & World 25.3 (Summer 2005): 233-245.
Bassler, Jouette. Navigating Paul: An Introduction to Key Theological Concepts. Louisville: Westminster John Knox, 2007.
Bromiley, Geoffrey William, Everett Falconer Harrison, Roland Kenneth Harrison, William Sanford La Sor, Edgar Wadsworth Smith, Lawrence T. Geraty. The International Standard Bible Encyclopedia. Grand Rapids: Eerdmans, 1995.
Bultmann, Rudolf. “History and Eschatology in the NT.” NTS 1 (1954-55): 5-16.
Coogan, Michael D. and Bruce M. Metzger. The Oxford Companion To The Bible. New York: Oxford University Press, 1994.
Fee, Gordon D. Jesus the Lord according to Paul the Apostle. Michigan: Baker Academic, 2018.
Fee, Gordon D. Paul, the Spirit and the People of God. Peabody: Hendrickson, 2001.
Gorman, Michael J. Reading Paul. Eugene: Wipf and Stock Publishers, 2008.
Hooker, Morna D. Paul: A Short Introduction. Oxford: Oneworld Publications, 2003.
Jacob, Edmond. Theology of the Old Testament. Translated by Arthur W. Heathcote and Philip J. Allcock. New York, Harper & Brothers, 1958.
Kreitzer, L. J. “Eschatology.” Pages 204-215 in Dictionary of Paul and His Letters: A Compendium of Contemporary Biblical Scholarship. Edited by Gerald F. Hawthorne, Ralph P. Martin and Daniel G. Reid. Downers Grove: IVP, 1993.
Ladd, George Eldon. The Gospel of the Kingdom Popular Expositions on the Kingdom of God. Grand Rapids: Eerdmans, 1974.
Ridderbos, H. Paul: An Outline of His Theology. Translated by J.R. De Wittt. London: SPCK, 1982.
Sanders, Ernest P. Paul: A Very Short Introduction. New York: Oxford University Press, 1991.
Sobanaraj, S. Diversity in Paul’s Eschatology: Paul’s View on the Parousia and Bodily Resurrection. Delhi: ISPCK, 2007.
Travis, S. H. Christ and the Judgment of God. Grand Rapids: Zondervan, 1987.
Varghese, B. Pauline Thought: An Introduction. Adoor: El-Shalom Publishers, 2008.
Whiteley, D. E. H. The Theology of St. Paul. Oxford: Blackwell, 1964.
Wright, N. T., George Van Kooten and Oda Wischmeyer, “How Greek was Paul’s Eschatology, New Testatment Studies 61.2 (April 2015): 239-253.

Footnotes

[1] L. J. Kreitzer, “Eschatology,” Pages 204-215 in Dictionary of Paul and His Letters: A Compendium of Contemporary Biblical Scholarship (ed. Gerald F. Hawthorne, Ralph P. Martin and Daniel G. Reid; Downers Grove: IVP, 1993), 204.

[2] Michael D. Coogan and Bruce M. Metzger, The Oxford Companion To The Bible (New York: Oxford University Press, 1994), 192.

[3] David Aune, “Understanding Jewish and Christian Apocalyptic,” World & World 25.3 (Summer 2005): 233-245.

[4] Aune, “Understanding Jewish and Christian ,” 237.

[5] Rudolf Bultmann, “History and Eschatology in the NT,” NTS 1 (1954-55): 5-16.

[6] Geoffrey William Bromiley at el., The International Standard Bible Encyclopedia (Grand Rapids: Eerdmans, 1995), 132.

[7] Edmond Jacob, Theology of the Old Testament (trans. Arthur W. Heathcote and Philip J. Allcock; New York, Harper & Brothers, 1958), 318.

[8] S. Sobanaraj, Diversity in Paul’s Eschatology: Paul’s View on the Parousia and Bodily Resurrection (Delhi: ISPCK, 2007), 132.

[9] Jacob, Theology of the Old Testament, 304.

[10] N. T. Wright, George Van Kooten and Oda Wischmeyer, “How Greek was Paul’s Eschatology, New Testatment Studies 61.2 (April 2015): 239-253.

[11] Bromiley at el., The International Standard Bible, 134.

[12] Bromiley at el., The International Standard Bible, 134.

[13] George Eldon Ladd, The Gospel of the Kingdom Popular Expositions on the Kingdom of God (Grand Rapids: Eerdmans, 1974), 334-335.

[14] Gordon D Fee, Paul, the Spirit and the People of God, (Peabody: Hendrickson, 2001), 51.

[15] Jouette Bassler, Navigating Paul: An Introduction to Key Theological Concepts (Louisville: Westminster John Knox, 2007), 88.

[16] Gordon D Fee, Paul, the Spirit, 149.

[17] Ernest P. Sanders, Paul: A Very Short Introduction (New York: Oxford University Press, 1991), 41.

[18] Ernest P. Sanders, Paul: A Very Short, 40-41.

[19] B. Varghese, Pauline Thought: An Introduction (Adoor: El-Shalom Publishers, 2008), 103-104.

[20] L. J. Kreitzer, “Eschatology,” 208.

[21] L. J. Kreitzer, “Eschatology,” 208.

[22] Gordon D. Fee, Jesus the Lord according to Paul the Apostle (Michigan: Baker Academic, 2018), 174-175.

[23] H. Ridderbos, Paul: An Outline of His Theology (trans. J.R. De Wittt (London: SPCK, 1982), 650.

[24] D. E. H. Whiteley, The Theology of St. Paul (Oxford: Blackwell, 1964), 233.

[25] L. J. Kreitzer, “Eschatology,” 206.

[26] Ernest P. Sanders, Paul: A Very Short, 39.

[27] L. J. Kreitzer, “Eschatology,” 209.

[28] H Ridderbos, Paul: An Outline, 649-650.

[29] S. H. Travis, Christ and the Judgment of God (Grand Rapids: Zondervan, 1987), 120.

[30] B. Varghese, Pauline Thought, 105.

[31] L. J. Kreitzer, “Eschatology,” 209.

[32] Michael J. Gorman, Reading Paul (Eugene: Wipf and Stock Publishers, 2008), 116.

[33] Morna D. Hooker, Paul: A Short Introduction (Oxford: Oneworld Publications, 2003), 160-161.

[34] Kreitzer, “Eschatology,” 210.

[35] S. Sobanaraj, Diversity in Paul’s Eschatology, 369.

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