Eschatology is the study of Christ's final coming, the resurrection of the dead, the last judgment, and the new heavens and the new earth; some persons believe all these “last things” have already been accomplished. One small group of realized eschatologists have targeted ad 70 as the time of the end when the “last things” occurred. Michael Hill writes: “Christ's eschaton . . . began at the cross and ended in his parousia (presence/coming) at Jerusalem at the end of the 7-year war with Rome . . . Thus, true to Jesus' words, that old world ended, the dead were judged, the saved were resurrected, and a whole new realm of grace began” (The Cure for Millennial Madness, p. 3). Therefore, they say, the Bible teaches absolutely nothing about any event that will occur beyond ad 70.

The tension between the “now” and the “not yet” (Heb. 2:8), i. e., the events surrounding the cross and the coming of Christ, is the focal point of the debate with realized eschatologists. The OT viewed the history of the world in terms of “this age” and “the age to come” (see Matt. 12:32). The Messiah's presence would mark the end of “this age” and inaugurate “the age to come.” Realized eschatologists have correctly observed that the cross and the parousia are the two focal points of the “last things,” but they have incorrectly argued that biblical teaching about the Lord's coming is completely fulfilled in the events surrounding the destruction of Jerusalem. The hollow rituals of Judaism that remained until ad 70 had lost their spiritual significance after Jesus nailed the law to his cross (Eph. 2:14-16; Col. 2:12-15).

The biblical theme of “suffering” and “glory” is much too broad for the narrow focus of realized eschatology. The culmination of Jesus' suffering ended when he died physically and was buried in the tomb, and he was glorified when he rose from the dead and was crowned king (Dan. 7:13; Acts 2:29-36; 1 Pet. 1:11, 21). Likewise, the Christian's suffering only ends when he personally dies physically, and he will be glorified when he is raised to live with Jesus forever (Rom. 8:18; 2 Cor. 4:17-18; 1 Pet. 5:10). However, the Christian currently lives in a spiritual time warp between what has already been realized “now” and what is still to occur in the future, having “not yet” been glorified.

Furthermore, Jesus “must reign until he has put all his enemies under his feet. The last enemy that shall be abolished is death” (1 Cor. 15:25-26). At that time “he shall wipe away every tear from [the believer's] eyes; and death shall be no more; neither shall there be mourning, nor crying, nor pain any more” (Rev. 21:4). Realized eschatologists would have us believe that all of these things were accomplished in ad 70. Again, however, their focus is too narrow. The curse of physical death and corruption came not only upon the human race but also upon all creation. The ground itself was cursed (Gen. 3:17; see Gen. 4:11; 8:21); therefore, the whole creation yearns for its deliverance from the curse (Rom. 8:18-23) and to be free from the defilement of sin. Only then can there be “new heavens and a new earth, wherein dwells righteousness” (2 Pet. 3:13; see Isa. 65:17-25; 66:22-24; Rev. 21:1). Only then “there shall be no curse any more” (Rev. 22:3) because “death and hades” will have been “cast into the lake of fire” with the devil and his angels (Rev. 20:14).

The doctrine of the resurrection of the dead is, perhaps, the greatest stumbling block to realized eschatologists. Despite the fact that they have reinterpreted everything about the resurrection, the continued presence of dead bodies in the tombs of the

earth stubbornly testifies against their position. Max King's The Cross and the Parousia of Christ devotes 285 pages to reinterpreting the doctrine of the resurrection. In fact, 35.6% of the book (pp. 429-666) focuses on a reinterpretation of 1 Corinthians 15:1-58 in an attempt to make Paul's subject the resurrection of the body of Christ (the church) out of the dead body of Judaism. Despite his effort to convince us otherwise, “all that are in the tombs shall hear [Christ's] voice, and shall come forth” — some, “unto the resurrection of life,” and others, “unto the resurrection of judgment” (John 5:28-29).

Realized eschatologists do not understand the proper tension between the “now” and the “not yet” because they do not fully grasp the principle of time-compression in prophecy. Although they properly stress the near-at-hand perspective of many passages, they create confusion over the terms “imminent” and “remote” fulfillment. They argue that the first coming of Christ was “imminent” in OT prophecy, whereas his parousia, which they say occurred in AD 70, was “remote” despite the fact that these events occurred within 40 years of each other. However, most of the so-called “imminent” predictions were made 1500-400 years before the events took place (Gen. 32:25; 49:10; Isa. 56:1; Jer. 31:31), and one goes back to Eden (Gen. 3:15)_about as “remote” as could possibly be. Nevertheless, realized eschatologists refuse to admit that another coming of Jesus is “imminent” because 2,000 years have elapsed since the NT predicted it would occur.

If, as Max King concedes, prophetic time-compression blurs the distinction between the “limited” commission and the “great” commission in Matthew 10 (The Cross and the Parousia, p. 458), why not make the same thing between the coming of Christ to judge Jerusalem and his parousia to judge the whole world in Matthew 24. Indeed, the Christian's hope lies in his belief that the dead will be raised and judged at the parousia of Jesus, and that the righteous will be rewarded with “an inheritance incorruptible, and undefiled, and that fades not way, reserved in heaven” (1 Pet. 1:4).

Maybe we should take those words out of our Pledge of Allegiance. Not because they are unconstitutional, but because they are inaccurate.


How can we profess to be “one nation under God” when we can’t say prayers in school but we can distribute contraceptives for “safe sex”? How can we be “one nation under God” when we have laws that allow babies to be aborted but protect endangered species of animals? While we certainly have advanced immeasurably in every field of technology, we have digressed to the lowest depths in almost every area of morality. Can we call that progress?


We are all under God in the sense that He is sovereign, ruling every nation of men from His throne. And throughout history, He has caused kingdoms to rise and fall, punishing those who refused to honor Him or have regard for things that are right and pure. If He did not even spare the sons of Abraham, Isaac, and Jacob from the day of destruction, how shall we escape if we neglect so great a salvation?


The history of God’s dealings with the nation of Israel was written “for our learning” (Rom 15:4) and as an “example for us” (1 Cor 10:6). It was not recorded so that we could wag our heads and say, “They must have been blind not to see that!” Rather, it should cause our humble contemplation, “That could be us if we’re not careful.” The same things that led to the fall of national Israel are the same symptoms that exist among spiritual Israel—a people who are supposed to be “under God.”


They Got too Close to the World

“All the officials of the priests and the people were very unfaithful following all the abominations of the nations” (2 Chr 36:14). They were warned about this possibility before they ever entered the land of milk and honey. The reason the Lord did not want them to marry or associate with other nations was because He knew they would turn the heart of His people away from Him. And that’s exactly what happened. First, they just wanted a king. In the end, they lost their whole kingdom.


The love of God cannot coexist with the love of the world. Jesus demanded a decision, one or the other (Matt 6:24). We try to get around that by saying, “I’m not in the world, but I’m going to get as close as I can to it.” The problem with that philosophy is that those who continually live on the edge, end up falling off. The question we ought to ask ourselves is not “How close am I to the world?” but “How far am I from God?”


They Put Their Trust in Things

Idolatry was their timeless plague. Despite all the wonders God worked among them and the power He displayed in their deliverance, they turned to graven images. They even took their idols and “defiled the house of the Lord which He had sanctified in Jerusalem” (2 Chr 36:14). Instead of trusting the living God, they placed their confidence in things that could not hear their prayers or see their predicaments or speak for their assurance.


Remember, Paul said that this is recorded “that we should not crave evil things as they also craved” (1 Cor 10:11). And in that same opening is the admonition to “flee from idolatry” (v. 14). We are naive if we think that serving idols is limited to worshiping a golden calf or bowing down to some statue. It is anything that stands between us and whole-hearted service to God. It is whatever we turn to when we ought to be turning to the Lord. We have been created in His image, not made to trust in created images.


They Mocked the Message

“And the Lord sent word to them again and again … but they continually despised His words and scoffed at His prophets” (2 Chr 36:15–16). They were given plenty of opportunities to repent. But as each spokesman came on the scene, “they laughed him to scorn and mocked him” (2 Chr 30:10). By rejecting the words of God, they rejected God Himself. Thus, “the wrath of the Lord arose against His own people, until there was no remedy” (2 Chr 36:16).


We dare not lose our reverence for the Bible, the inspired message of God. We do so when we reduce simple and straightforward Scriptures to a mere “matter of interpretation.” We do so when we make no time to read it as individuals or with our families. We do so when we neglect to put it to work in our lives so that others can see Christ in us. We do so when we regard it as outdated or old fashioned until there is no standard of right and wrong. Remember, “God is not mocked” (Gal 6:7).


Let us pledge our full allegiance to the Lord. Because no matter what happens in the courtroom or in Congress or in culture, we will forever be a people under God’s rule.