2. ESCHATOLOGY
P R O C E E D I N G S O F T H E F O U R T H
I N T E R N AT I O N A L B I B L E C O N F E R E N C E
R O M E , J U N E 11 – 2 0 , 2 0 1 8
from an Adventist Perspective
3. Eschatology from an
Adventist Perspective
Proceedings of the Fourth International Bible
Conference Rome, June 11–20, 2018
Editors
Elias Brasil de Souza
A. Rahel Wells
Laszlo Gallusz
Denis Kaiser
Consulting Editor
Ekkehardt Mueller
Managing Editor
Marly Timm
Biblical Research Institute Sta
Elias Brasil de Souza
Kwabena Donkor
Frank M. Hasel
Ekkehardt Mueller
Clinton Wahlen
Copy Editor
Schuyler Kline
Inside Layout
Nancy Reinhardt
Joel Iparraguirre
Cover Design
Trent Truman
4. Biblical Research Institute
Silver Spring, MD 20904
2021
ESCHATOLOGY
P R O C E E D I N G S O F T H E F O U R T H
I N T E R N AT I O N A L B I B L E C O N F E R E N C E
R O M E , J U N E 11 – 2 0 , 2 0 1 8
from an Adventist Perspective
E D I T O R S
Elias BRASIL DE SOUZA • A. Rahel WELLS
Laszlo GALLUSZ • Denis KAISER
6. Contents
Contributors ix
Abbreviations xvii
Preface xxi
Editor's Introduction xxv
Biblical Studies
Chapter 1
Presence of the Future: The Existential
Dimension of Eschatology 3
—Jacques B. Doukhan
Chapter 2
Why Care for the Earth If It Is All Going to Burn?
Eschatology and Ecology 17
—A. Rahel Wells
Chapter 3
Eschatological Focus in Job: Resurrection Imagery as a
Life-Death Antithesis 33
—Eriks Galenieks
Chapter 4
Daniel 11:40–12:3 and 12:13: Narrative Flow and Chronological
Relationships as Eschatological Indicators of Temporality 55
—Roger Ruiz
Chapter 5
God's People of the Eschaton: The Reversal of the Role of Daniel
as Prophetic Characterization of the End-Time Saints 77
—Paul B. Petersen
7. vi Contents
Chapter 6
When Did the 2300 Days of Daniel 8:14 Begin and End?
Fresh Evidence from Scripture, Chronology, and Karaite History 95
—Richard M. Davidson
Chapter 7
“The Great and Terrible Day of the Lord”: The Power of Emotions
and Emotive Language in Biblical Apocalyptic Texts 123
—Chantal J. Klingbeil and Gerald A. Klingbeil
Chapter 8
The Progression in the Signs of the Parousia in the
Eschatological Speeches of Jesus 139
—Jan Barna
Chapter 9
Eschatology and Every Life: How Paul Brings Home the
Last-Day Message to Our Daily Life 161
—Thomas R. Shepherd
Chapter 10
Israel in Prophecy from a New Testament Perspective 181
—Clinton Wahlen
Chapter 11
“Shaking the Heaven and the Earth”:
Daniel and the Eschatology of Hebrews 201
—Félix H. Cortez
Chapter 12
Is Eschatology a Threat to Science? 2 Peter 3 and God's
Action in History 223
—Ronald Nalin
Chapter 13
The Hastening of the Parousia in 2 Peter 3:12 239
—Eike Mueller
Chapter 14
Challenges of Futurism to the Adventist Prophetic
Interpretation of Revelation 263
—Ranko Stefanovic
8. Contents vii
Chapter 15
How Soon is “Soon”? Reading the Language of Eschatological
Imminence in the Book of Revelation 279
—Laszlo Gallusz
Chapter 16
The 1260 Days in the Book of Revelation 295
—Jon Paulien
Chapter 17
The Apocalypse and Ethics: Eschatology and Moral Imagination
in the Book of Revelation 323
—Larry L. Lichtenwalter
Theological and Historical Studies
Chapter 18
What Is Adventist Eschatology? 359
—Ángel Manuel Rodríguez
Chapter 19
Reflections on Historicism and Eschatology 377
—Ekkehardt Mueller
Chapter 20
Theistic Evolution and Its Implications for Adventist Eschatology 399
—Kwabena Donkor
Chapter 21
The Three Angels' Messages as the Teleological Principle
of the Adventist Theological System 429
—Dan-Adrian Petre
Chapter 22
Theodicy and Contrasting Eschatological Visions:
The Investigative Judgment and the Problem of Evil 457
—Anthony MacPherson
Chapter 23
“The Footsteps of an Approaching God”: Reflections on
Ellen G. White's End-Time Eschatology 477
—Alberto R. Timm
9. viii Contents
Chapter 24
The Flexibility and Fixedness of the Parousia in
Ellen G. White's Writings 501
—Denis Kaiser
Chapter 25
The Theological Necessity of the Investigative Judgment:
Albion Ballenger and His Failed Quest to Subvert the Doctrine 519
—Darius W. Jankiewicz
Chapter 26
Calculating the 1260 Year-Prophecy 559
—Nicholas P. Miller
Index of Biblical References 575
Index of Extrabiblical References 592
10. Contributors
Jan Barna, Ph.D., is principal lecturer in systematic and biblical
theology at Newbold College of Higher Education (Bracknell, United
Kingdom). He has a doctorate in systematic theology and hermeneutics
from Trinity College, University of Bristol (Bristol, United Kingdom). In
2012 he published his work Ordination of Women in Seventh-day Adventist
Theology: A Study in Biblical Interpretations. He has written popular and
scholarly articles for various journals and magazines. His latest book, The
Day of the Lord and Its Events: A Systematic and Biblical Overview of a
Misunderstood Topic, was published in the Czech language in 2017.
Félix H. Cortez, Ph.D., is associate professor of New Testament
literature at the Seventh-day Adventist Theological Seminary at Andrews
University. He was chair of the Pastoral and Catholic Epistles Section
of the International Meeting of the Society of Biblical Literature from
2010 to 2016 and has contributed many articles to scholarly journals
and academic books. He is also the author of “Within the Veil”: The
Ascension of the Son in the Letter to the Hebrews, and the commentary
on Hebrews for the forthcoming Seventh-day Adventist International
Bible Commentary.
Richard M. Davidson, Ph.D., is professor of Old Testament inter-
pretation at the Seventh-day Adventist Theological Seminary at Andrews
University. He has a PhD in religion from Andrews University. He is
the author of numerous articles in theological journals and other publica-
tions, and has published many books, including Typology in Scripture: A
Study of Hermeneutical τὐπος Structures, Hermeneuticã biblicã, Love Song
for the Sabbath, In the Footsteps of Joshua, and his magisterial work Flame
of Yahweh: Sexuality in the Old Testament.
Kwabena Donkor, Ph.D., is an associate director of the Biblical
Research Institute of the General Conference of Seventh-day Adven-
tists. He earned his doctorate in systematic theology from Andrews
University. In 2003 he published his work Tradition, Method, and Contem-
porary Protestant Theology. He has written scholarly articles for various
journals and magazines and contributed to Reclaiming the Center:
11. x Contributors
Confronting Evangelical Accommodation in Postmodern Times, edited by
Millard J. Erickson, Paul Kjoss Helseth, and Justin Taylor.
Jacques B. Doukhan, D.Heb-Lett., Th.D., is professor emeritus of
Hebrew and Old Testament exegesis at the Seventh-day Adventist Theo-
logical Seminary at Andrews University (Berrien Springs, Michigan) and
director emeritus of the Institute of Jewish-Christian Studies at Andrews
University. He received a doctorate in Hebrew language and literature
from the University of Strasbourg (France), and a ThD in biblical stud-
ies and systematic theology from Andrews University. In addition to
numerous published articles and reviews, Doukhan has written more
than fifteen books. He is general editor for the Seventh-day International
Biblical Commentary (forthcoming).
Eriks Galenieks, Ph.D., is a director of PhD program for religion
and Master of Arts in Biblical a Theological Studies programs at Adventist
University of Africa (Ongata Rongai, Kenya). He earned his doctorate
in Old Testament theology and exegesis from Andrews University. His
publications include The Nature, Function, and Purpose of the Term Sheol
in the Torah, Prophets, and Writings: An Exegetical-Intertextual Study (pub-
lished by the Adventist Theological Society); A Daily Devotional Book
for African Readers; and a number of various book chapters and dic-
tionary and encyclopedia articles. He also edited two books for the
Adventist Theological Society: The Sabbath and The Bible, and The Trinity
and the Bible.
Laszlo Gallusz, Ph.D., is senior lecturer of New Testament stud-
ies at Newbold College of Higher Education. He earned his doctorate
in 2011 at Károli Gáspár University of the Reformed Church (Budapest,
Hungary). He has published four books and a number of scholarly arti-
cles in English, Hungarian, and Serbian. The revised version of his dis-
sertation is published by T&T Clark as The Throne Motif in the Book of
Revelationin the Library of the New Testament Series. His research in-
terests are New Testament exegesis and theology, primarily in the book
of Revelation.
Darius W. Jankiewicz, Ph.D., currently serves as the field and min-
isterial secretary for the South Pacific Division of Seventh-day Adventists
in Australia. Previously he was professor of historical theology and chair
of the Theology and Christian Philosophy Department at the Seventh-
day Adventist Theological Seminary at Andrews University. He has
published a number of book chapters and articles in theological
12. Contributors xi
journals and other publications. He is co-editor of Salvation: Contours
of Adventist Soteriology, published by Andrews University Press in 2018.
Denis Kaiser, Ph.D., is assistant professor of church history at the
Seventh-day Adventist Theological Seminary at Andrews University. He
earned his doctorate in Adventist studies from Andrews University. He
serves as the annotation project editor of The Ellen G. White Letters &
Manuscripts with Annotations, vol. 2 (1860–1863), and subeditor of the “His-
tory of Theology and Ethics” section of the Encyclopedia of Seventh-day
Adventism. In 2019 he published his work Trust and Doubt: Perceptions of
Divine Inspiration in Seventh-day Adventist History.
Chantal J. Klingbeil, Ph.D. candidate, is an associate director of
the Ellen G. White Estate at the General Conference of Seventh-day
Adventists (Silver Spring, Maryland). A native of South Africa, she
served as a university professor in South America (Peru and Argentina)
and Asia (Philippines) before coming to the United States in 2009. She
is currently writing a dissertation on value transmission and social me-
dia in memes at the Department of General Linguistics at Stellenbosch
University, and has published a number of articles and chapters in peer-
reviewed and popular magazines. In 2010 she co-authored with Gerald
the Adult Sabbath School Bible Study Guide and the companion volume
Illuminating Shadow Figures of the Bible. Chantal’s major focus in her
work at the Ellen G. White Estate is children, youth, and young adults.
Gerald A. Klingbeil, D.Litt., is an associate editor of Adventist Review
and Adventist World magazines and research professor of Old Testament
and ancient Near Eastern studies at the Seventh-day Adventist Theological
Seminary at Andrews University. He holds a doctorate in Ancient Near
Eastern Studies from Stellenbosch University (Stellenbosch, South Africa).
An avid writer, Klingbeil has authored or edited more than a dozen books
and hundreds of academic and popular articles, dictionary and lexica
entries, and book chapters. He is married to Chantal, with whom he
often collaborates in writing and preaching projects.
Larry L. Lichtenwalter, Ph.D., is president of Middle East University
(Beirut, Lebanon) and has a PhD in Christian ethics from Andrews
University. He is a professor, ethicist, theologian, pastor, and preacher
who has authored numerous articles in theological journals and other
publications. His published works include several books on biblical
characters as well as the books of Ecclesiastes and Revelation. Christian
13. xii Contributors
personal ethics, the book of Revelation, and Adventist perspectives on
Islamic studies are focus areas of his research, teaching, and publication.
Anthony MacPherson, Ph.D., is currently a lecturer in systematic
theology for Avondale Seminary at Avondale University College (Coranto,
Australia). From 2016 to 2019 he was head of theology at Fulton Adventist
University College (Nadi, Fiji). His PhD examines the great controversy
as a theodicy response to the evidential problem of evil. He has also au-
thored scholarly and popular articles for various journals and magazines.
Nicholas P. Miller, Ph.D., is professor of church history at the
Seventh-day Adventist Theological Seminary at Andrews University. He
has a BA in theology from Pacific Union College (Angwin, California),
a JD from Columbia University (New York, New York), and a PhD in
American religious and legal history from University of Notre Dame
(Notre Dame, Indiana). He has taught courses on church history, reli-
gious liberty, and Adventist theology for more than fifteen years. He has
written or edited several books, including The Religious Roots of the First
Amendment (Oxford University Press, 2012); Homosexuality, Marriage
and the Church (Andrews University Press, 2012); and The Reformation
and the Remnant: The Reformers Speak to Today’s Church (Pacific Press,
2016).
Eike Mueller, Th.D., is associate professor for New Testament stud-
ies at Adventist International Institute of Advanced Studies (Silang,
Philippines). He received his doctorate at Andrews University, explor-
ing purity issues and in Mark. He has presented at numerous conferences
and published several articles on the New Testament in journals and
books. In addition to his own research, he serves as assistant editor of the
Seventh-day Adventist Biblical-Theological Dictionary.
Ekkehardt Mueller, D.Min., Th.D., is an associate director of the
Biblical Research Institute of the General Conference of Seventh-day
Adventists. He holds a ThD in biblical exegesis and theology from An-
drews University. He has written numerous articles for scholarly books,
journals, and magazines, as well as several books in English and German,
including The Letters of John, and Der Erste und der Letzte: Studien
zum Buch der Offenbarung (“The First and the Last: Studies on the Book
of Revelation”). A number of these have been translated into various
languages.
14. Contributors xiii
Ronald Nalin, Ph.D., is the director of the Geoscience Research In-
stitute (Loma Linda, California) and adjunct professor of geology at
Loma Linda University. He earned his doctorate in earth sciences at the
University of Padua (Padua, Italy). His research interests revolve around
stratigraphy and sedimentology of shallow marine deposits, with an em-
phasis on carbonate sedimentary products. He has published several pa-
pers on these subjects in international journals of sedimentary geology.
Jon Paulien, Ph.D., is professor of religion and the former dean of
the School of Religion at Loma Linda University. He is the author of more
than thirty books and more than two hundred articles in Adventist
Review, Ministry, Journal of Biblical Literature, Biblical Research, Andrews
University Seminary Studies, and others; scholarly papers published by
the Society of Biblical Literature, Chicago Society for Biblical Research,
and others; and other publications. He is a specialist in the study of the
Johannine literature in the New Testament (Gospel of John and Book of
Revelation) and in the intersection of faith with contemporary culture
Paul B. Petersen, Ph.D., is from Denmark, where he worked as an
ordained pastor as well as president of the Danish Union. He is a Can-
didate of Philosophy in religion from the University of Copenhagen
(Copenhagen, Denmark), with a thesis in the book of Revelation, and
he wrote his doctoral dissertation at Andrews University on the topic
of prayers in the book of Daniel. From 2000 to 2009 he served as field
secretary and director of biblical research for the South Pacific Division.
From 2010 to 2017 he was professor of the Hebrew Bible at Andrews
University and chair of the Department of Religion. His books and
scholarly articles include topics like the Trinity, prayer, and issues in the
book of Acts. He is an assistant editor of the Seventh-day Internation-
al Biblical Commentary (forthcoming). He is now back in his home
country, serving as a pastor.
Dan-Adrian Petre, Ph.D. candidate (Adventist International In-
stitute of Advanced Studies), hails from Romania. He is completing his
doctorate in theological studies from Romania, at the Adventist Inter-
national Institute of Advanced Studies. He has been teaching theology
classes at Adventus University (Cernica, Romania) since 2010. He has
published several articles in TheoRhēma and the Journal of Asia Adventist
Seminary.
Ángel Manuel Rodríguez, Th.D., is the retired director of the Biblical
Research Institute of the General Conference of Seventh-day Adventists
15. xiv Contributors
and continues to work part-time for the Institute. He also served as
pastor, academy teacher and director, theology professor and academic
vice president at Southwestern Adventist University (Keene, Texas) and
Antillean Adventist University (Mayagüez Arriba, Puerto Rico), and
president of the latter. He has published over twelve books, numerous
pamphlets, and hundreds of articles in books, journals, and magazines.
Among his books are Esther: A Theological Approach, Future Glory: The
8 Greatest End-Time Prophecies in the Bible, and Jewelry in the Bible. He is
editor of the Biblical Research Institute Studies in Adventist Ecclesiology
series.
Roger Ruiz, Ph.D. candidate (Andrews University), is professor of
biblical Hebrew and Old Testament exegesis at Universidad Adventista de
Centro América (Alajuela, Costa Rica). He also teaches summer courses
on the Old Testament for the Inter-American Adventist Theological Sem-
inary. He studied biblical Hebrew at the Hebrew University in Jerusalem,
Israel. He is the author of various articles on the topic of eschatology in
the book of Daniel.
Thomas R. Shepherd, Ph.D., Dr.PH., is professor of New Testament
interpretation at the Seventh-day Adventist Theological Seminary at
Andrews University. He earned his DrPH in 1976 from Loma Linda
University, School of Public Health (Loma Linda, California), and his
PhD in religion in 1991 from Andrews University. He is the editor of The
Genesis Creation Account and Its Reverberations in the New Testament
(forthcoming). He has published various scholarly articles and edited
several books. His scholarly work focuses on the book of Mark and he
has been in the leadership of groups studying the Gospel of Mark in the
national Society of Biblical Literature for twenty years.
Ranko Stefanovic, Ph.D., is a professor of New Testament at the
Seventh-day Adventist Theological Seminary at Andrews University. He
holds a PhD from Andrews University. In addition to numerous articles
in scholarly journals and other publications, he has authored Revelation
of Jesus Christ: Commentary on the Book of Revelation, a standard text-
book in many Adventist colleges and universities; Plain Revelation: A
Reader’s Introduction to the Apocalypse; commentaries on 2 Thessalonians
and Revelation for the forthcoming Andrews Bible Commentary; and
the commentary on Romans for the Seventh-day International Biblical
Commentary (forthcoming).
16. Contributors xv
Alberto R. Timm, Ph.D., is a specialist in the development of
Seventh-day Adventist doctrines and theology. Director of the multi-
campus Latin-American Adventist Theological Seminary from 2007 to
2011, he is currently an associate director of the Ellen G. White Estate at
the General Conference of Seventh-day Adventists. He has published
extensively in English, Portuguese, and Spanish.
A. Rahel Wells, Ph.D., is associate professor of Hebrew Bible in the
Department of Religion and Biblical Languages at Andrews University.
She is passionate about God’s word and God’s world, having completed
graduate degrees in religion and biology from Andrews University and
a PhD in biblical and theological studies from Wheaton College. Her
current research areas include God’s care for animals, metaphor in the
Old Testament, bioethics, and the books of Deuteronomy and Habakkuk.
Along with multiple academic presentations, her publications include
various journal articles and book chapters, and three book projects in
progress.
Clinton Wahlen, Ph.D., is an associate director of the Biblical
Research Institute at the General Conference of Seventh-day Adventists.
He received his PhD in New Testament from University of Cambridge
(Cambridge, United Kingdom) and is the author of numerous articles
and several books, including Jesus and the Impurity of Spirits in the Syn-
optic Gospels, Women’s Ordination: Does It Matter? (coauthor), and “What
Are Human Beings That You Remember Them?” (editor/contributor). Most
recently, he wrote the commentary on the Gospel of Luke for the Andrews
Bible Commentary.
17.
18. Abbreviations
Bible Versions
ASV American Standard Version
CEB Common English Bible
ESV English Standard Version
HCSB Holman Christian Standard Bible
LXX Septuagint
NKJV New King James Version
NASB New American Standard Bible
NEB New English Bible
NIV New International Version
NRSV New Revised Standard Version
RV Revised Version
RSV Revised Standard Version
WEB World English Bible
Books of the Bible
Old Testament
Gen Genesis
Exod Exodus
Lev Leviticus
Num Numbers
Deut Deuteronomy
Josh Joshua
Judg Judges
Ruth Ruth
1 Sam 1 Samuel
2 Sam 2 Samuel
1 Kgs 1 Kings
2 Kgs 2 Kings
1 Chr 1 Chronicles
2 Chr 2 Chronicles
Ezra Ezra
Neh Nehemiah
19. xviii Abbreviations
Esth Esther
Job Job
Ps (Pss) Psalm (Psalms)
Prov Proverbs
Eccl Ecclesiastes
Song Song of Songs
Isa Isaiah
Jer Jeremiah
Lam Lamentations
Ezek Ezekiel
Dan Daniel
Hos Hosea
Joel Joel
Amos Amos
Obad Obadiah
Jonah Jonah
Mic Micah
Nah Nahum
Hab Habakkuk
Zeph Zephaniah
Hag Haggai
Zech Zechariah
Mal Malachi
New Testament
Matt Matthew
Mark Mark
Luke Luke
John John
Acts Acts
Rom Romans
1 Cor 1 Corinthians
2 Cor 2 Corinthians
Gal Galatians
Eph Ephesians
Phil Philippians
Col Colossians
1 Thess 1 Thessalonians
2 Thess 2 Thessalonians
1 Tim 1 Timothy
2 Tim 2 Timothy
Titus Titus
20. Abbreviations xix
Phlm Philemon
Heb Hebrews
Jas James
1 Pet 1 Peter
2 Pet 2 Pet
1 John 1 John
2 John 2 John
3 John 3 John
Jude Jude
Rev Revelation
Hebrew Transliteration
Consonants
22. Preface
This preface expresses gratitude to those who, in some way or an-
other, made possible the realization of the Fourth International Bible
Conference (Rome, June 11–20, 2018), which explored the topic of escha-
tology and eventually gave rise to the present volume. Several persons
and institutions of the Seventh-day Adventist Church deserve mention
for their support and active role in the process. A debt of gratitude must
be expressed to Elders Ted Wilson, G. T. Ng, and Juan Prestol of the
General Conference of Seventh-day Adventists for supporting the real-
ization of the conference and providing indispensable financial support.
Thanks is also due to Elder Dan Jackson of the North American Divi-
sion for a significant financial donation toward the conference budget.
Special thanks are also due to Elder Artur Stele, Chair of the Biblical
Research Institute Committee, for his unwavering support throughout
the planning, organization, and realization of the event.
In the years and hectic months that preceded the conference, invalu-
able help was provided by several individuals. Jiří Moskala and Darius
W. Jankiewicz, both from Andrews University, and Ekkehardt Mueller,
my colleague at the Biblical Research Institute, as members of the orga-
nizing committee played an active role in outlining the basic contours
of the conference. Kwabena Donkor, Frank Hasel, and Clinton Wahlen,
also colleagues at the Biblical Research Institute, were very helpful with
a number of tasks indispensable for the outcome of the event. Gerhard
Pfandl should also be recognized for preparing the guide for the study
tours in Rome. However, much of what was accomplished would have
been impossible without the untiring efforts of Marly Timm, who worked
tirelessly in the difficult weeks preceding the event to make sure every
detail was in place for the comfort of the attendees. Sheri Clemmer, as
General Conference event organizer, lent her invaluable experience to the
conference. All of the above individuals also worked tirelessly through-
out the event and took active part in daily debriefing meetings to make
sure every mistake could be corrected in time and our attendees could
23. xxii Preface
have the best possible experience. Mention should also be made of
Marlene Bacchus and Chris Meier, who gave invaluable help in several
aspects involving the preparation of the conference.
Indispensable support was also provided by several people related
to the Inter European Division (EUD) where the conference took place.
Mario Brito, president of EUD, was supportive all along. Special thanks
must go to Corrado Cozzi, communication director of EUD, who worked
tirelessly to provide indispensable logistic support in Rome. Two other
special people from Rome offered invaluable help prior to and during
the conference: Pastor Daniele Calà and his wife Mariarosa Cavalieri.
Their commitment and gracious support, along with the group of vol-
unteers they recruited, made the realization of the conference possible
with much less weight on our shoulders. In addition, thanks are also
due to Stefano Paris, president of the Italian Union, who also lent his
support for the event to take place in his union territory.
Obviously, a conference cannot be held without speakers and attend-
ees. So thanks are due to all attendees. I also recognize the valuable
contribution of those who presented papers and devotionals, chaired ses-
sions, and helped with a number of other activities indispensable for the
positive outcome of the conference. Special reference should be made
to the administrators of the thirteen divisions and attached fields of the
Seventh-day Adventist Church. Their support in promoting the event
among their institutions and providing for travel and other expenses of
their respective delegates made it possible for attendees from all over the
world to attend and enjoy the conference.
Last but not least, and indeed, most importantly, we must recognize
God’s blessings over the entire process. Logistics of the conference in-
volved not only academic and other presentations within the premis-
es of the Ergife Hotel, but also study tours. On certain days eight buses
transporting about four hundred participants drove from one histori-
cal site to another, in and around Rome. Such circumstances, along with
international travel by the delegates representing the global Adventist
community, created all kinds of potential risks and dangers. But in all
these complex processes involving travel, organization, and implementa-
tion of the conference and its related activities, we felt God’s protective
hand over everything. Thus, with gratitude we give to Him all the honor,
glory, and praises.
This volume represents a sample of the many stimulating papers and
presentations delivered at the conference. As an academic publication,
the ideas and suggestions expressed in these chapters are that of the re-
spective authors. However, they contain important reflections that may
help the Adventist Church grow in its understanding of God’s Word,
24. Preface xxiii
especially in the area of eschatology. I’m thankful for the work done by
my co-editors A. Rahel Wells, Laszlo Gallusz, and Denis Kaiser. Thanks
are also due to Marly Timm, Joy Brondo, and Yuriem Rodriguez for help
in the process that brought this volume to existence. Last, but not least,
I would like to thank Keldie Paroschi, whose meticulous revision of the
manuscript saved the book from many mistakes. Imperfections that may
remain are my own responsibility.
Elias Brasil de Souza
Director, Biblical Research Institute
25.
26. Editors’ Introduction
This volume consists of essays that were originally delivered as papers
at the Fourth International Bible Conference (Rome, June 11–20, 2018) or-
ganized by the Biblical Research Institute. For the benefit of the reader,
we offer the following overview of the studies included in this volume.
In chapter 1, “Presence of the Future: The Existential Dimension of
Eschatology,” Jacques B. Doukhan examines and discusses the existen-
tial dimension of the eschatological and apocalyptic revelation. He shows
how wisdom, ethics, hope, worship, and the joy of life are part of the
eschatological message, and how a neglect of this connection could lead
to fanaticism, mental imbalance, dangerous behavior, and distorted views
of the eschatological message. Doukhan’s arguments are supported and
illustrated by apocalyptic-eschatological texts (notably Daniel, Revelation,
and Ecclesiastes, with an incidental revisit of the three angels’ messages),
and the dramatic testimony of historical cases.
In chapter 2, “Why Care for the Earth If It Is All Going to Burn?
Eschatology and Ecology,” A. Rahel Wells addresses the relationship
between eschatology and ecology. As she points out, assumptions that
God will renew the earth anyway often translate, unfortunately, into ne-
glecting the environment. This inaccurate understanding overlooks the
clear descriptions of God’s care for the earth and human ecological re-
sponsibility in the original creation, the new earth, and all laws for the
present. Eschatological passages include a picture of earth restored and
rejuvenated, rather than annihilated and recreated from nothing. Even
the images of fire burning at the end of time do not imply that the earth
will be totally consumed. Eschatology presupposes and necessitates eco-
logical care in the present; it does not oppose it.
In chapter 3, “Eschatological Focus in Job: Resurrection Imagery
as a Life-Death Antithesis,” Eriks Galenieks counters the view that the
eschatological perspective, whether individual or general, is absent from
the Hebrew Scriptures, which leads to the belief that resurrection was
unknown to the Old Testament people. Galenieks turns to the oldest
book in the Bible, the book of Job, to show that the most fundamental
27. xxvi Editors’ Introduction
questions—namely, life and death—are indeed addressed in the Hebrew
Scriptures.
In chapter 4, “Daniel 11:40–12:3 and 12:13: Narrative Flow and Chron-
ological Relationships as Eschatological Indicators of Temporality,”
Roger Ruiz explores Daniel 11, one of the most challenging chapters of
the Bible, from a linguistic perspective. In a detailed study, he explains
the relationships among some very crucial expressions of eschatologi-
cal time—“time of the end,” “that time,” and “the end of the days”—
used in the final section of the book of Daniel: they are temporal expres-
sions of the fourth prophetic outline of Daniel.
Paul B. Petersen contributes chapter 5, “God’s People of the Eschaton:
The Reversal of the Role of Daniel as Prophetic Characterization of the
End-Time Saints.” He shows that the focus in Daniel itself is less on the
details of the eschaton and more on the nature of the people of God
during this final period of earth’s history. Petersen explores the eschato-
logical teachings in the book of Daniel regarding the characteristics of
the people of God during the “appointed time of the end” and argues
that the major key for such a characterization is the often-overlooked
significance of the reversal of Daniel’s role—from hero of the narrative
in Daniel 1–6 to troubled visionary in Daniel 7–12.
In chapter 6, “When Did the 2300 Days of Daniel 8:14 Begin and
End? Fresh Evidence from Scripture, Chronology, and Karaite History,”
Richard M. Davidson addresses the thorny issue of chronology in or-
der to establish secure dates for the longest prophetic period recorded in
Scripture. After a detailed investigation of the evidence, Davidson con-
cludes that the time period of the prophecy certainly begins in the
autumn (not spring) of 457 BC—probably on the Day of Atonement,
October 30—and ends on the Day of Atonement in AD 1844, which, ac-
cording to the biblical reckoning, almost certainly fell on October 22
that year, not September 23.
In chapter 7, “‘The Great and Terrible Day of the Lord’: The Pow-
er of Emotions and Emotive Language in Biblical Apocalyptic Texts,”
Chantal J. Klingbeil and Gerald A. Klingbeil show the power of emotions
and emotive language in biblical apocalyptic literature, focusing on se-
lected texts from Daniel and Revelation. Tracking categories of emotions
in biblical texts, they offer a summary and interpretation of the pres-
ence of the emotive language in eschatological texts based on three cat-
egories: 1) negative emotional responses, 2) positive emotional responses,
and 3) anticipated reader responses.
Shifting the focus to the New Testament, Jan Barna explores the “The
Progression in the Signs of the Parousia in the Eschatological Speeches
of Jesus” in chapter 8. According to Barna, Jesus’ eschatological speeches
28. Editors’ Introduction xxvii
about His second coming, recorded in the Synoptic Gospels, highlight
particular signs that are indicative of the time of the end. Although most
of the signs are well known even in larger society and have been dealt
with by many Christian interpreters, Barna contends that there is an
underlying literary and thematic framework of progression from “be-
ginning,” through “urgency,” to “immediacy” of the parousia that has
largely been overlooked.
Thomas R. Shepherd continues the focus on the New Testament
in chapter 9, “Eschatology and Everyday Life: How Paul Brings Home
the Last-Day Message to Our Daily Life.” He notes that the apostle Paul
has much to say about eschatology, particularly the eschatological sig-
nificance of Jesus’ resurrection. Showing that Paul links the eschatolog-
ical truth of Jesus’ resurrection to his own life and ministry and to the
everyday life of the Christians to whom he writes, Shepherd illustrates
this feature of Pauline theology by mapping the everyday themes that
arise from Paul’s discussion of the resurrection in his letters.
In chapter 10, Clinton Wahlen deals with the topic of “Israel in
Prophecy from a New Testament Perspective.” He argues that although
many prophecies in the Old Testament concerning Israel have had no
obvious fulfillment, New Testament writers consistently speak of proph-
ecies fulfilled. Wahlen shows how a sifting within Israel in response
to the proclamations of John the Baptist and Jesus results in Israel’s “res-
toration” in relation to Jesus as its messianic King. By examining the
relevant terminology, together with a detailed consideration of crucial
New Testament passages concerning Israel (Acts 15, Romans 9–11, and
passages in Revelation), Wahlen exposes the inadequacy of a strictly eth-
nic definition of Israel in light of God’s intention that “all Israel” be saved.
Félix H. Cortez contributes chapter 11 with a study titled “‘Shaking
The Heavens and the Earth’: Daniel and the Eschatology of Hebrews.”
He investigates an allusion to Daniel 7:18 in Hebrews 12:28 and explores
the role that the allusion to Daniel 7:18—a chapter dealing with the pre-
advent judgment—plays in the argument of Hebrews. He shows that while
in the expository sections of Hebrews the author is primarily interested
in discussing the achievements of Christ in the past, his hortatory argu-
ment looks to the future and its most important concern is to prepare
believers for the judgment they will face.
In chapter 12, “Is Eschatology a Threat to Science? 2 Peter 3 and
God’s Action in History,” Ronald Nalin shows that eschatology does not
need to represent a threat to science, provided that our understanding
of the relation of the present to the past and future acknowledges: 1) the
reality of God the Creator as preexisting and distinct from His creation;
2) that there have been divinely caused processes in the past, when
29. xxviii Editors’ Introduction
God intervened in nature; and 3) these past divine interventions warrant
the possibility of a future one.
Addressing “The Hastening of the Parousia in 2 Peter 3:12” in chap-
ter 13, Eike Mueller notes that on the basis of the translation of the
participle speudontas some have taken this passage to mean that hu-
man beings can influence the timing of the second coming, while others
have opposed this view—arguing instead that the participle should be
translated as “eagerly awaiting” instead of “hasten.” His chapter exam-
ines various models of explanation for 2 Peter 3:12, and then resolves
the passage by examining it in its larger context.
Ranko Stefanovic tackles the “Challenges of Futurism to the Ad-
ventist Prophetic Interpretation of Revelation” in chapter 14. He shows
that the book of Revelation itself points to historicism as the most ap-
propriate and the only valid approach to prophetic interpretation.
Stefanovic offers some practical suggestions to show how the meaningful
interpretation of some key passages of the book—including the messages
to the seven churches, the vision of chapters 4–5, and the introductory
vision to the seven trumpets—serves as a safeguard from the pitfall
of futurism. He also gives attention to the seven trumpets and the seven
last plagues, which are strongholds for the futurist position.
In chapter 15, “How Soon is ‘Soon’? Reading the Language of Escha-
tological Imminence in the Book of Revelation,” Laszlo Gallusz argues
that from its first verse to its very last, Revelation is replete with the lan-
guage of imminence. Its temporal emphasis poses a problem in light
of the almost two-millennia-long wait for the soon coming of Christ.
Gallusz identifies and analyzes seven expressions of imminence in
Revelation and makes an attempt to interpret the book’s temporal per-
spective, paying attention to the matter of genre and the salvation-
historical thought framework of the biblical author, particularly to the
Christ-event as the center of human history.
Chapter 16 features a contribution by Jon Paulien. Recognizing that
the Seventh-day Adventist identity relates to the time periods in the
prophecies of Daniel and Revelation, Paulien writes on “The 1260 Days
in the Book of Revelation.” Noting that aspects of those time prophecies
have not in the past been developed in relation to solid academic exege-
sis, Paulien offers a more exegetical basis for Adventist understanding
of the five 1260-day/year passages in Revelation 11–13.
In chapter 17, “The Apocalypse and Ethics: Eschatology and Moral
Imagination in the Book of Revelation,” Larry L. Lichtenwalter argues that
Revelation’s eschatology and ethics interweave, informing Scripture’s
ultimate moral/spiritual vision and urgent appeal. He shows that moral
realities unfold against the vivid tapestry of an eschatological horizon
30. Editors’ Introduction xxix
comprised of a historical flow (past, present, future) and in the context
of an overarching worldview with its vision of God and His redemptive
re-creation. According to Lichtenwalter, Revelation puts us in a moral
context—telling us what condition human life is in, where we are, and
where we are going; it informs us what questions need to be answered
and provides the philosophical map, the larger moral vision against
which its various moral themes can be considered.
Ángel Manuel Rodríguez in chapter 18, “What Is Adventist Escha-
tology?,” discusses the nature of Adventist eschatology and addresses
the challenges that it faces to further elucidate its nature. Rodríguez
stresses that Adventist eschatology is a vision of the future, identified
as the Christian hope, configured in the divine mind as part of His re-
demptive plan, centered in Christ, preserved in Scripture, and appro-
priated by faith in the divine promise. It is only visible and accessible in
Christ, making it absolutely trustworthy.
Chapter 19 by Ekkehardt Mueller offers “Reflections on Historicism
and Eschatology.” He deals with the relation of historicism and eschatol-
ogy and, after some definitions and observations on historicism, moves
on to eschatology, before finally looking at both of these topics togeth-
er. Mueller argues that since New Testament eschatology comprises
Christ’s first coming, the interim in which we now live, and the longed-
for second coming of our Savior and Lord, historicism is the approach
that does most justice to the perspective of apocalyptic literature, espe-
cially as found in Revelation.
Kwabena Donkor, in chapter 20, “Theistic Evolution and Its Impli-
cations for Adventist Eschatology,” notes that in some quarters of con-
temporary culture, evolution has been taken as fact, and this has the
effect of making the interdisciplinary conversation between Christian
theology and science an increasingly important theological topic.
Donkor concludes that Adventist eschatology and theistic evolution’s
eschatology are built on such contrasting hermeneutical foundations
that they cannot coexist coherently. To adopt theistic evolution and its
eschatological vision into the Adventist belief system would mean a
reworking of Adventist eschatology, such that it would bear no resem-
blance to what we know it to be presently.
In chapter 21, “The Three Angels’ Messages as the Teleological
Principle of the Adventist Theological System,” Dan-Adrian Petre ar-
gues that Adventist theology is based on a historicist understanding
of the apocalyptic prophecies. Petre offers an overview of the Adventist
theological system and its cognitive, hermeneutical, and methodological
principles. He introduces the three angels’ messages as the teleologi-
cal principle and discusses the doctrinal development and theological
31. xxx Editors’ Introduction
content of the three angels’ messages. He emphasizes the eschatological
interconnectedness that reinforces the teleological character of the three
angels’ messages.
Anthony MacPherson contributes chapter 22, “Theodicy and Contrast-
ing Eschatological Visions: The Investigative Judgment and the Problem
of Evil.” MacPerson addresses issues specific to eschatology such as the
final fate of the wicked, the imperfect believer, the unevangelized pagan,
the completeness of God’s victory over evil, and the prospect of evil’s
full elimination, or its possible re-emergence. He notes that over time
theologians have produced a range of eschatological responses to these
issues. He outlines and analyzes some of these responses and compares
them with the comprehensive Seventh-day Adventist eschatological
vision based in the pre-advent and millennial judgments.
In chapter 23, “‘The Footsteps of an Approaching God’: Reflections
on Ellen G. White’s End-Time Eschatology,” Alberto R. Timm provides
a general overview of end-time biblical eschatology as described by
Ellen G. White. After highlighting some major end-time philosophi-
cal and religious challenges, Timm deals specifically with White’s views
of the great cosmic controversy between good and evil, the cataclysmic
“signs” of Christ’s second coming, the conditional imminence of His
appearing, the end-time scenario that culminates with that glorious
event, and God’s absolute and final victory over sin and all impenitent
sinners, eradicating them completely and forever from the universe.
Timm underscores that a clear understanding of White’s eschatologi-
cal expositions can help us better appreciate God’s triumphant leading of
human affairs and loving care for each one of us.
In chapter 24, “The Flexibility and Fixedness of the Parousia in Ellen
G. White’s Writings,” Denis Kaiser reflects on two apparently contradic-
tory types of statements by Ellen G. White. On the one hand, she speaks
of the possibility to hasten Christ’s second coming and that God’s peo-
ple have delayed that event. On the other hand, she mentions that the
time of Jesus’ coming is near and that the Father knows the time, imply-
ing that “God’s purposes know no haste and no delay.” Kaiser analyzes
her particular statements on the subject, tries to solve the tension be-
tween these seemingly contradictory remarks, and outlines implications
for our spiritual life and our expectations of the second of Christ.
Darius W. Jankiewicz contributes chapter 25, “The Theological Ne-
cessity of the Investigative Judgment: Albion Ballenger and His Failed
Quest to Subvert the Doctrine.” Jankiewicz argues that the investiga-
tive judgment doctrine has always been an intrinsic part of Seventh-day
Adventist soteriology. Throughout the history of Seventh-day Adven-
tists, however, the investigative (or pre-advent) judgment has been one
32. Editors’ Introduction xxxi
of the most controversial doctrines, challenged and questioned more
than any other Adventist belief. For Adventists, however, the investiga-
tive judgment forms an essential part of our theology and cannot be
abandoned. Jankiewicz explains that this is because Adventist soteriol-
ogy is locked within a meta-theological paradigm that necessitates the
eschatological pre-advent judgment. Thus, according to him, under-
standing this paradigm may be helpful in explaining the beauty and
uniqueness of Adventist soteriology.
Finally, Nicholas P. Miller’s contribution, “Calculating the 1260-
Year Prophecy,” closes the volume with chapter 26. Miller contends that
a careful, historical understanding of the history of church and state is
exceedingly helpful to an understanding of prophecy. According to him,
rather than focusing on military events, losses, or victories, a concern
with legal enactments relating to church and state is of greater impor-
tance. Thus, the uprooting of three horns is a historical process over
a period of time, from the 470s to 550s, whereas legal enactments—
especially related to the Justinian Code—can provide a more precise
time boundary for events. It also serves to highlight the end of the pe-
riod, with Justinian’s Religious Code being replaced by the Napoleonic
Secular Code in 1798. According to Miller, this new way of looking at
prophetic periods may also help us with more obscure prophecies, such
as the time periods in the fifth and sixth trumpets of Revelation.
36. CHAPTER 1
Presence of the Future:
The Existential Dimension
of Eschatology
Jacques B. Doukhan
The “presence of the future”1
that will be discussed in this study is
not about Rudolf Bultmann’s idea that the “future” aspect of the kingdom
of God is to be understood in existential terms, implying that in fact the
kingdom of God is only lived as the present experience of an encounter
(“kerygma”).2
It is not about C. H. Dodd’s suggestion that the kingdom
of God has already been realized in Christ, implying that we are now
in the eschatological kingdom.3
Neither is it about G. E. Ladd’s thesis4
that the kingdom of God is to be understood within the paradigm of
the “already/not yet” tension, implying that the kingdom is not only a
present reality in the person and mission of Jesus Christ who works in
human history but also an apocalyptic event that will take place at the
end of the age.
This study is to show the “present” dimension of the apocalyptic
revelation of the “future.” How does the apocalyptic vision of the future
also concern present life on earth? Four apocalyptic texts (two from
Daniel and two from Revelation) have been chosen to prove this case
1
Note that “The Presence of the Future” as the title of this paper is not indebted to Ladd’s book
(see n. 4), and is used in a different sense.
2
See Rudolf Bultmann, History and Eschatology (Edinburgh: Edinburgh University Press, 1957).
3
See C. H. Dodd, The Apostolic Preaching and Its Development (London: Hodder and Stoughton,
1936).
4
G. E. Ladd, The Presence of the Future: The Eschatology of Biblical Realism (Grand Rapids, MI:
Eerdmans, 1974).
37. 4 ESCHATOLOGY FROM AN ADVENTIST PERSPECTIVE
and illuminate its paradox. First, two eschatological expressions—“at
the end of days” (Dan 1:18)5
and “the Lord’s Day” (Rev 1:10)—refer to the
present dimension of the future time of the end. Second, two apocalyp-
tic texts—the prophecy of the 1335 days (Dan 12:12) and the prophecy of
the three angels’ messages (Rev 14:6–13)—refer to the present earth-
ly dimension of the Day of Atonement. Following the examination of
these key eschatological texts that highlight the need for a connected
eschatology, a brief exposition of specific cases in the three Abrahamic
religions will warn against the danger of a disconnected eschatology.
The Presence of the Day of the Lord
“At the end of the days” (Dan 1:18)
The Hebrew phrase ûmiq āt yāmîm (“at the end of the days”) is used
by Daniel to refer to the end of his training, with his “final examination
and its results,”6
before entering the king’s service (Dan 1:5, 18). It echoes
the phrase lĕqē hayyāmîn (“at the end of days”), which designates the
end of human history, when Daniel and all the saved ones receive their
“inheritance” (Dan 12:13).
The eschatological intention of this language is further supported by
the immediate context, which seems to allude to the Day of Atonement,
as the following evidence suggests: 1) the experience of the period of
“ten days” (Dan 1:12), which relates to a time of test in view of vindica-
tion (cf. Rev 2:10), may be an allusion to the ten days needed between
the Feast of Trumpets to prepare for the Day of Atonement (Lev 23:27);
2) the particular word wĕyērā û (“be examined”) (Dan 1:13) has the same
passive form (Niphal) as the verb that refers to God’s revelation at the Day
of Atonement (Lev 16:2; cf. Gen 22:14);7
and 3) the emphatic repetition
of the word mar ē (“countenance,” 3x in Dan 1:13, 15) does not just refer
to the impressive appearance of the young men (cf. Dan 1:4). In Daniel
this word refers specifically to the eschatological vision of God’s revelation
in the 2300 evenings and mornings (Dan 8:13, 26). This eschatological
perspective conveys by association, then, a message of hope. Applied to
the case of Daniel and his three friends, these echoes convey the idea
that God will be revealed through this “test,” and they will be vindicated
as at the Day of Atonement.
5
Biblical quotations follow closely the NKJV.
6
C. L. Seow, Daniel (Louisville, KY: Westminster John Knox, 2003), 29.
7
The line could also be translated “in the mount, the LORD shall be seen” (see Pss 24:4; 48:2; Isa
4:50; Ezek 28:14, 16; etc.).
38. Presence of the Future: The Existential Dimension of Eschatology 5
That Daniel uses eschatological language to describe his present situ-
ation contains an important lesson for the student of the eschatological
prophecy: the message of the end of times is not disconnected from the
present existence, but is, on the contrary, a part of present life and gives
a sense to existence. Note incidentally that this “end of days” has been
determined by the king, while the day of Cyrus, like the eschatological
“end of days,” has been determined by God Himself. Whether deter-
mined by human wisdom and secular traditions or by God, Daniel’s
experience of the end times in human life was not only the occasion to
remember the transitory character of existence, and thus provide the
lucid perspective of wisdom (Eccl 7:1–4, 8); Daniel understood this end
time of his existence in an eschatological sense as a message of hope.
“I was in the Spirit on the Lord’s day” (Rev 1:10)
The expression kyriakē hēmera (“the Lord’s Day”) has been the object
of considerable discussions and has been interpreted in various manners.
This phrase appears at the beginning of John’s report of his apocalyptic
vision: “I was in the Spirit on the Lord’s day, and I heard behind me a loud
voice, as a trumpet, saying: ‘I am the Alpha and the Omega’” (Rev 1:10–11).
The style of this line is reminiscent of Daniel’s way of introducing his vi-
sions: “In the third year of the reign of king Belshazzar a vision appeared
to me—to me, Daniel” (Dan 8:1; cf. 9:1; 10:1). This study suggests that in
light of Revelation’s parallels with Daniel that John, like Daniel, refers
primarily to the time when he received his vision (cf. Dan 7:1; 9:1; 10:1).
Since it cannot be Sunday because the phrase “Lord’s Day” is not attested
in history before the second century AD, there are good reasons to think
that it refers to the seventh-day Sabbath,8
which is called in the Hebrew
Scriptures wĕyôm haššĕbîʿî šabbāt la ădōnāy (“the seventh day is the
Sabbath of the Lord”) (Exod 20:10; cf. Exod 16:23; Lev 23:13; Deut 5:14).
The Hebrew preposition la (“to, ”translated “of”) before ădōnāy (“the
Lord”) denotes the genitive relation expressing the idea that it belongs
to the Lord.9
This interpretation is supported by the context of this
passage, which is about the seven churches (Rev 1:11), and the literary
structure of the book of Revelation, which is articulated on the calendar
of Israel’s holy days in Leviticus 23, implying the Sabbath at this place.10
8
Ellen G. White, Testimonies for the Church, vol. 6 (Mountain View, CA: Pacific Press, 1901), 128.
9
Friedrich Wilhelm Gesenius, Gesenius’ Hebrew Grammar, ed., E. Kautzsch and Sir Arthur
Ernest Cowley, 2nd ed. (Oxford: Clarendon Press, 1910), 419–420, §129.
10
Jacques B. Doukhan, Secrets of Revelation: The Apocalypse through Hebrew Eyes (Hagerstown,
MD: Review and Herald, 2002), 13–15.
39. 6 ESCHATOLOGY FROM AN ADVENTIST PERSPECTIVE
Note that this association of the name YHWH ( ădōnāy) with the Sabbath
has been preserved in Israel’s worship and tradition.11
It is also highly probable that John is alluding to the other “Day of the
Lord,” the yôm YHWH of the Hebrew prophets (Isa 13:9–13; Ezek 30:1–5;
Joel 2:1–11; Amos 5:18–20; Zech 1:14–18; etc.), which refers to the day of
judgment12
and the day of Jesus’ coming at the end of times. The escha-
tological interpretation of this phrase is further supported by the loud
sound of the trumpet (Rev 1:10b), an allusion to the eschatological day
of the Lord (see Joel 2:1, 15; Zech 9:14; Zeph 1:14–16; cf. Matt 24:31;
1 Thess 4:16; Rev 11:15).13
John received, then, his vision about the day of the Lord at the
end of time (day of the final judgment and of the parousia) during the
Sabbath day, at the end of the week (the other day of the Lord remind-
ing creation), just as Daniel received the vision of the future eschatological
Day of Atonement during the Day of Atonement of his present life
(Dan 10:5). That the Sabbath and the day of the coming of the Messiah
have been related, in fact identified with each other, is not surprising.
The Sabbath has eschatological overtones in the Bible (Isa 58:14; 61:1–3;
cf. Heb 4:3–10). In Jewish tradition the Sabbath has been understood as
the sign of the day of deliverance, the “foretaste of the World to come.”14
The important lesson of this coincidence between the two days of
the Lord is that the future eschatological day gives significance to the
Sabbath day of the present existence. The eschatological day of the Lord
will, then, not only affect the theological meaning and justification of
the seventh-day Sabbath, but will also impact its practice.
11
The recitation of Psalm 92, “Song for the Sabbath day,” which opens the service of the Sabbath from
the most ancient times, begins with praising the name of YHWH: “it is good to give thanks to the
Lord (YHWH), and to sing praises to Your name” (Ps 92:1). The Talmud records the very ancient
prayer of the Sabbath by R. Zadok, which associates the Sabbath with the name of YHWH: “You gave
us, O Lord (YHWH) this great and holy seventh day in love.” See Ismar Elbogen, Jewish Liturgy, A
Comprehensive History (Philadelphia, PA: The Jewish Publication Society, 1993), 91–2.
12
White, 6:129, also seems to endorse this interpretation.
13
See Samuele Bacchiocchi, From Sabbath to Sunday: A Historical Investigation of the Rise of
Sunday Observance in Early Christianity (Rome: The Pontifical Gregorian University Press, 1977),
123–131.
14
Jacob Zallel Lauterbach, Mekilta de-Rabbi Ishmael, rev. ed. (Philadelphia, PA: Jewish Publica-
tion Society, 2004), 495. See also Genesis 17:5 in Freedman, H. and Maurice Simon, eds., Midrash
Rabbah - Genesis, Volume I. (London: Soncino Press, 1939).
40. Presence of the Future: The Existential Dimension of Eschatology 7
The Presence of the Day of Atonement
“Blessed is he who waits and comes to the one thousand three
hundred and thirty-five days” (Dan 12:12)
The beatitude ašrê hamĕ akke (“Blessed is he who waits”) that con-
cludes the book of Daniel, constitutes the ultimate response to the lament
question ʿad-mātay (“How long shall the fulfillment of these wonders
be?”) that the heavenly being asked in the beginning of the chapter
(Dan 12:6), and that remained hanging and unanswered. This is the last
prophetic period. After the reference to the prophetic period, “a time,
times, and half a time” (Dan 12:7), the prophet still asks the question
“What shall be the end of these things?” (Dan 12:8), implying that the
end was for later, “sealed till the time of the end” (Dan 12:9). The next
prophetic period of 1290 days is only a parenthetic information that is
specifically related to the “daily,” an issue that is raised before the proph-
ecy of the 2300 evenings and mornings, (Dan 8:11–12), and is not a
prophecy that is meant to arrive to “the end of these things” (Dan 12:8).
In fact, the period of the 1335 days is the only prophetic period associ-
ated with the idea of arrival and introduced by a blessing, suggesting the
fulfillment of prophecy (see the blessing of Ezra 7:27–28, which also
denotes arrival and marks the fulfillment of God’s promise).
The numerous parallels between this passage depicting the con-
versation of the two heavenly beings by the river in Daniel 12:5–6 and
the conversation of the two heavenly beings in Daniel 8:13–14 suggest
that the same question ʿad-mātay (“How long?”) concerns the same
prophetic event and expects the same response, thus implying that the
1335 days lead to the same arrival time as the 2300 evenings and morn-
ings of Daniel 8:14—that is, the Day of Atonement. There is, however,
one fundamental difference between these two prophecies: whereas the
prophecy of the 2300 evenings and mornings in Daniel 8:14 leads to an
event in heaven, the prophecy of 1335 days in Daniel 12:12 describes for
the same time an event taking place on earth: “blessed is he who waits.”
The Hebrew word ašrê (“blessed”) connotes “happiness.” The use of
this word is related to the religious experience. This word refers to the
happiness for the forgiveness of sin (Ps 32:1–2), because one can trust
God (Isa 30:18), but it also refers to wisdom and ethics (Prov 3:13; 8:33;
Job 5:17). In this specific context the waiting that Daniel is referring to
has a particular significance. Those who wait are happy because of the
judgment that has been given to them (Dan 7:22). This is a happiness
made of gratitude and confidence because the kingdom of God has been
41. 8 ESCHATOLOGY FROM AN ADVENTIST PERSPECTIVE
given to them (Dan 7:27).15
But this happiness is not just of an emotional
nature; it is not merely a sentiment. The Hebrew word ašrê (“blessed”
or “happy”) has an ethical and dynamic application. It is related to the
word āšar (“go straight,” “go on,” “advance”),16
which has strong ethical
connotations as the following verses attest: “Go in the way of understand-
ing” (Prov 9:6); “Guide your heart in the way” (Prov 23:19; cf. Isa 3:12;
9:15); “Reprove the oppressor” (Isa 1:17). This human waiting that is made
of faith and joy, but also moral straightness (Titus 2:13), testifies on earth,
in the present life, to the eschatological Day of Atonement in heaven.
“Fear God . . . for the hour of His judgment has come; and worship
Him who made heaven and earth” (Rev 14:7)
Like the preceding passage from the book of Daniel, this message
from the three angels (with some variations) also describes an event taking
place on earth that parallels and echoes the heavenly Day of Atonement.
The connection between the heavenly Day of Atonement and the three
angels’ proclamation on earth is suggested formally through its liter-
ary parallel with the vision of the four beasts (Dan 7 // Rev 13–14) and
substantially through its theological content (judgment and creation).
The Literary Parallel Between Daniel 7 and Revelation 13–14
Daniel 7 Revelation 13–14
Beast from the sea (7:1-3) Beasts from the sea (13:1a)
Lion (7:4) Beast of ten horns (13:1b)
Bear (7:6) Leopard (13:2a)
Leopard (7:6) Bear (13:2b)
Beast of ten horns (7:7) Lion (13:2c)
Usurping power (7:8)
Usurping Power (13:3–18)
(Beast from the land, 13:11–17)
Judgment/Day of Atonement
(7:9–12)
Judgment/Day of Atonement
(14:1–13)
Son of Man (7:13–14) Son of Man (14:14–16)
15
Note that the same Aramaic verb yhb (“give”) is used in both verses to apply to both the gift
of the judgment and the gift of the kingdom.
16
See Francis Brown, Samuel Rolles Driver, and Charles Augustus Briggs, Enhanced Brown-
Driver-Briggs Hebrew and English Lexicon (Oxford: Clarendon Press, 1977), s.v. , 80.
42. Presence of the Future: The Existential Dimension of Eschatology 9
Observations
1) The parallel between the two prophecies is consistent through-
out the texts, with some variations: 1) all the beasts of Daniel 7:4–7 are
incorporated in one single beast in Revelation 13:2 and 2) the sequence
of the beasts in Revelation 13:1–2 is reversed from the sequence of the
beasts in Daniel 7:4–7, forming a chiastic structure: lion, bear, leopard,
beast of ten horns // beast of ten horns, leopard, bear, lion.
2) The section of the judgment/Day of Atonement in Daniel 7:9–12
and the section of Revelation 14:1–13 correspond in the parallelism; both
come after the beasts and before the Son of Man. This parallel suggests
that Revelation 14:1–13 corresponds to Daniel 7:9–12, thus referring to the
same event—the judgment, the Day of Atonement. This correspondence
is confirmed in the theological content.
The Theological Content
The section of Revelation 14:1–13 that corresponds to the section of
Daniel 7:9–12 is made of two parts. The first part (Rev 14:1–5) takes place
in heaven (Rev 14:2), and describes the day of a judgment/atonement scene
involving a lamb, or rather a ram,17
standing on Zion (heavenly temple,
cf. Ps 48:1–2; Heb 12:22), signifying victory of judgment (cf. Rev 5:6;
Dan 11:1), in the company of the 144,000 who are sealed and redeemed
before the throne of God (cf. Dan 7:9, 27). Note that the actual sacrifi-
cial ram contrasts with the other non-sacrificial beasts of the prophecy,
which are described as “like a leopard,” “like . . . a bear,” and “like . . . a
lion” (Rev 13:2), in the same manner as the “like” beasts of Daniel 7:4–6
contrast with the actual sacrificial animals in Daniel 8:3–8. This allusion to
Daniel 8 and 7 confirms the interpretation that sees the Day of Atonement
in Daniel 8.
The second part (Rev 14:6–13) takes place on earth (Rev 14:6b),
and describes the proclamation of the “three angels’ message,” which
concerns judgment and creation. The first angel speaks explicitly about
judgment and creation (Rev 14:7), the second angel speaks implicitly
about judgment (Rev 14:8), and the third angel speaks implicitly about
17
The Greek word arnion that is generally translated “lamb” should rather refer to a ram, as in
Revelation 5:6 and Revelation 13:11, where the arnion “lamb” is described with horns (lambs,
unlike rams, have no horns). For that reason some commentators argue that in Revelation 5:6
this is not a lamb but a “ram,” alluding to the ram of Daniel 8:3; see R. H. Charles, A Critical and
Exegetical Commentary on the Revelation of St. John, vol. 1, Revelation 1–14, International Criti-
cal Commentary (Edinburg: T&T Clark, 1920), 141; cf. J. Massyngberde Ford, Revelation, The
Anchor Bible 38 (Garden City, NY: Doubleday, 1965), 86. For the identification of a ram for
arnion in Revelation 13:11, see David E. Aune, Revelation 6–16, Word Biblical Commentary 52B
(Nashville, TN: Thomas Nelson, 1998), 757.
43. 10 ESCHATOLOGY FROM AN ADVENTIST PERSPECTIVE
creation (Rev 14:9) and judgment (Rev 14:10–13). The main questions that
arise are: Why does this association of judgment and creation appear?
And what is the theological significance of these two notions in this
particular context? First, it should be pointed out that the perspective
of this association is essentially eschatological. This intention is already
suggested through the unusual sequence of judgment-creation. The cre-
ation that is here in view is the re-creation following judgment. Second,
the unexpected mention of the “springs of water” against the regular
pattern with the three traditional components of the Genesis creation
account (heavens, earth, sea) constitutes an allusion to the new Jerusalem18
(Ezek 47:1–12; cf. Rev 7:17; 22:17). Note also the additional universal-
istic injunction “give glory to Him” (Pss 29:1–2; 96:3; Isa 24:14–15; 42:12;
66:18–19; Hab 2:14; 1 Chr 16:23–24; Rev 11:13; 15:4). But there is still an-
other reason: the association of judgment and creation constitutes the very
essence of the Day of Atonement.
First, the Day of Atonement means the day of judgment. This identi-
fication is already established through the parallelism between Daniel 7
and Daniel 8 that makes the Day of Atonement, the cleansing of the
sanctuary in Daniel 8:14, correspond to the day of judgment in Daniel
7:9–12 (see above). But judgment is also the constitutive texture of the
Day of Atonement as described in the foundational text of Leviticus 16
(ritual of separation of the two goats, ritual of atonement through the
sacrifice, affliction of one’s soul, ablutions, etc.), but also as understood
in Jewish tradition and liturgy.19
Second, the ceremony of the Day of Atonement also points to cre-
ation as implied in the text of Leviticus 16 (cosmic scope of purification;
cleansing of the whole sanctuary, as symbol of creation; Sabbath; sev-
en occurrences of “all the iniquities”; tenth day of the seventh month,
which reminds of the ten words of creation in seven days), and testified
to in Jewish tradition and liturgy.20
The proclamation on earth of judgment and creation (“three angels’
message”) that parallels the heavenly Day of Atonement is therefore to be
understood as a part of the eschatological “truth” of the Day of Atonement.
It is in fact the visible sign, the testimony on earth of the heavenly Day
of Atonement. But what does the proclamation of judgment and creation
18
John T. Baldwin, “Revelation 14:7: An Angel’s Worldview,” in Creation, Catastrophe, and
Calvary, ed. John T. Baldwin (Hagerstown, MD: Review and Herald, 2000), 19–39, sees here
an allusion to the flood.
19
Jacques B. Doukhan, Secrets of Daniel: Wisdom and Dreams of a Jewish Prince in Exile
(Hagerstown, MD: Review and Herald, 2000), 128.
20
Ibid., 130.
44. Presence of the Future: The Existential Dimension of Eschatology 11
mean? This preaching is first of all information about God’s grace.
Judgment and creation are both God’s gifts to humanity. Creation is
God’s first gift to humanity, the gift of life that triggered the course of
history. Judgment is God’s last gift to humanity, the gift of salvation
through forgiveness and hence of the kingdom of God (Dan 7:22, 27; see
previous discussion). The three angels’ message to be proclaimed is
therefore a message of “good news,” as it has been explicitly identified:
“the everlasting gospel”21
(Rev 14:6).
Fear God and Give Glory to Him
This call responds to judgment (Rev 14:7a). The expression “fear God”
is often used in the wisdom texts to make people aware of and acutely
sensitive to the presence of God in every aspect of daily life, at all
occasions. In that sense the fear of God is comprehensive (Eccl 12:13–14;
cf. Ps 139:1–12) and “becomes the principle of human behavior and the
beginning of wisdom (Job 28:28; Ps 11:10; Prov 1:7).”22
To “fear God” is
implied again in the message of the third angel, who describes the saints
who “keep the commandments” (Rev 14:12; cf. Deut 10:12–13). This call
is reinforced by the complimentary addition “give glory to Him.” This ex-
pression has universalistic overtones (Ps 96:3; 1 Chr 16:23–24; Isa 24:14–15;
42:12; 66:18–19; Hab 2:14; Ps 29:1–2; Rev 15:4; 11:13), as it implies the
presence of all nations to whom this testimony is destined (Rev 14:6).
Worship Him Who Made Heaven and Earth
This call responds to creation (Rev 14:7b). In the Bible, creation is the
very reason for worship. The first experience of worship, the Sabbath, is
given as the first human response to creation (Gen 2:2–3; cf. Exod 20:9–11).
In the book of Nehemiah, worship is justified on the basis of creation: “You
have made heaven, the heaven of heavens, with all their host . . . the host
of heaven worships You” (Neh 9:6). Likewise in the book of Revelation,
in the context of a heavenly scene of worship, the twenty-four elders
give the same reason for worship: “You are worthy, O Lord, to receive
glory and honor and power, for you created all things, and by Your
will they exist and were created” (Rev 4:11). It is no accident that the
Psalms, which report Israel’s life of worship, place creation at the core of
worship (Pss 95:6; 96:5–9; 100:3; 134:1–3; 148:1–6). This concern for wor-
ship is also implied in the message of the third angel in his warning
21
There is a play on the word euanggelia (“good news”), which is repeated in both euangelisai
(“proclaim”) and euangelion (“gospel”).
22
S. Terrien, “Fear,” in The Interpreter’s Dictionary of the Bible, ed. G. A. Buttrick, vol. 2 (Nashville,
TN: Abingdon, 1962), 259.
45. 12 ESCHATOLOGY FROM AN ADVENTIST PERSPECTIVE
against worshipping the beast (Rev 14:9, 11). It is noteworthy that the
only other biblical passage that associates in the same context the ideas
of universal and eschatological judgment with the remembrance of
creation, the fear of God, and the keeping of commandments is found
in the book of Ecclesiastes,23
precisely in connection to an apocalyptic
perspective (Eccl 12:1–7):
To those who dwell on the earth—to every nation, tribe, tongue,
and people. . . . Fear God and give glory to Him, for the hour of
His judgment has come; and worship Him who made heaven
and earth, the sea and springs of water . . . here are those who keep
the commandments of God and the faith of Jesus (Rev 14:6, 7, 12).
You do not know the works of God who makes all things
(Eccl 11:5). . . . God will bring you into judgment (Eccl 11:9). . . .
Remember now your Creator. . . . Fear God and keep His com-
mandments, For this is all humans.24
For God will bring every
work into judgment (Eccl 12:13–14, emphasis supplied).
This accumulation of specific common themes and associations
of ideas (indicated in bold) suggests that the inspired author of the
book of Revelation had the conclusion of Ecclesiastes in mind when he
reported the three angels’ message. This intertextual connection with
the book of Ecclesiastes gives an unexpected perspective to the so-
called “three angels’ message.” Not only does it confirm the connection
23
This message of judgment and creation has also been retained by the only two New Testament
texts that refer to Ecclesiastes. In the first text, the apostle Paul quotes Ecclesiastes 7:20 to affirm
the brokenness of human nature, “there is none righteous, no, not one” (Rom 3:10), which he places
in the perspective of judgment: “Now we know that . . . all the world may become guilty before
God. Therefore by the deeds of the law no flesh will be justified in His sight” (Rom 3:19–20). In
the second text, Paul refers to the “vanity” to which the world has been subjected: “For the
creation was subjected to futility, but because of Him who subjected it in hope” (Rom 8:20).
The Greek word mataiotes, “futility,” is the same that is used by the LXX for the Hebrew word
hebel, “vanity.” This passage refers to the effect of the fall on the whole creation and to the
cosmic hope in Christ, as Paul further comments in the next verses: “Because the creation itself
also will be delivered from the bondage of corruption. . . . For we know that the whole creation
groans and labors with birth pangs together until now . . . even we ourselves groan within our-
selves, eagerly waiting for the adoption, the redemption of our body” (Rom 8:21–22). According to
Paul, who was in touch with the book of Ecclesiastes, the only solution to the problem of
broken human nature and of the world is the cosmic solution of judgment and creation.
24
The Hebrew phrase kol , “man’s all” (NKJV), means “all humans/every person” (see
NASB, TNK), as attested in other passages in the book of Ecclesiastes (3:13; 7:2) and everywhere
in the Hebrew Bible (cf. Gen 16:21; Exod 9:19; Josh 11:14; Judg 16:17; Ps 116:11; etc.).
46. Presence of the Future: The Existential Dimension of Eschatology 13
between the heavenly Day of Atonement and the three angels’ message,
but it also, surprisingly, opens up new horizons outside the tradition-
al borders of the apocalyptic discourse, right into the heart of the ideal
of wisdom, making us aware of the present and earthly dimension of
the eschatological message.
It is not of little significance that the apocalyptic vision is bound
with the wisdom ideals. The book of Daniel offers a perfect illustra-
tion of that connection.25
There, wisdom is mixed with prophecy. The
apocalypse is found in the context of Daniel’s stories of life, identified as
“wisdom-didactic narratives”26
(Dan 2:31–45; 3:4–24; 4:5–27; 5:25–28;
7:1–28). Reciprocally, the call for wisdom and the emphasis on the value
of intelligence and perception is emphasized in the apocalyptic sections
(Dan 8:16–17, 27; 9:2, 22–23, 10:1, 11:33; 12:10; etc.). The verb bîn, “under-
stand,” is a key word in the book of Daniel. The hero of the book, Daniel
himself, exemplifies this connection. He is a holy man who does not com-
promise with evil. He remains faithful to God’s dietary laws (Dan 1:12),
he does not lie (Dan 5:22), he does not worship the king (Dan 6:11),
and yet he is also a man who entertains friendly relationships with
people—with his guard (Dan 1:9) and with the king (Dan 6:18–19).
Daniel is involved in politics (Dan 2:49) and serves the king (Dan 1:5;
6:22). The book of Revelation has the same interest for wisdom
(Rev 7:12; 13:18; 17:9) and contains the same appeal for righteousness
and ethics (Rev 2;14; 13:10; 14:5; 22:11); there, the exhortation to “hear”
and understand is repeated in all seven prophetic letters to the churches
(Rev 2:7, 29; 3:6, 13, 22; 11, 17). The book of Revelation describes the ideal
of life in terms that remind the ideal of wisdom: “Blessed are those who
do His commandments that they may have the right to the tree of life”
(Rev 22:14; cf. Prov 11:30).
Disconnected Eschatology
As history has shown us, the apocalyptic message without that con-
nection to the present dimension with its concern for life, ethics, and
wisdom could be confusing, dangerous, and mentally disruptive.27
An
25
On ethics in the book of Daniel, see J. Barton, “Theological Ethics in Daniel,” in J. J. Collins
and P. W Flint, The Book of Daniel: Composition and Reception, vol. 2 (Boston, MA: Brill, 2001),
661–670.
26
H. P. Müller, “Die weisheitliche Lehrerzählung im Alten Testament und seiner Umwelt,” Die
Welt des Orients 9 (1977): 77–98.
27
See the analysis of the so-called “Jerusalem Syndrome” in Yair Bar-El et al., “Jerusalem Syn-
drome,” The British Journal of Psychiatry 176 (January 2000): 86–90.
47. 14 ESCHATOLOGY FROM AN ADVENTIST PERSPECTIVE
analysis of the phenomenon of violence, madness, and fanaticism in the
three Abrahamic faiths, including the Seventh-day Adventist Church,
reveals at various degrees three main symptoms of this apocalyptic distor-
tion, as noted below.28
Use of Power and Violence to Enforce the Apocalyptic Interpretation
This point is the most important factor of religious violence.29
In the
Jewish context: some elements of the ultra-orthodox branches in Israel are
advocating the possession of all the biblical lands as the prerequisite for
the coming of the Messiah. One dramatic example is the case of Ygal
Amir, who murdered Prime Minister Rabin because he felt that his politics
would delay the appearance of the Messiah. In the Christian context: this
phenomenon has prevailed since the Church allied with the Roman pow-
er, and was manifested throughout the ages (Inquisition, Crusades, and
more recently in the political activism of extreme right Christian politi-
cal parties in many countries). In the Muslim context: this character is
present in the early Muslim invasions and more recently in the rise of
Islamic states (Iran, ISIS), and in the apocalyptic scenarios and invocations
by Hezbollah and Hamas.
Zeal to Activate the Immediate Apocalyptic Fulfillment
The eagerness to trigger the apocalyptic fulfillment is often supported
by a literalist application to current events. The interpretation may some-
times be issued by the operator who identifies himself as a prophet or
messiah. In the Jewish context: Baruch Goldstein perpetrated the 1994
Cave of the Patriarchs massacre in order to precipitate the end of the
world. In the Christian context: the Crusaders interpreted their wars as the
fulfillment of apocalyptic prophecies to put an end to Muslim occupa-
tion of the Holy Land. Timothy McVeigh blew up a government building
with the intention of setting off a chain reaction that would lead to the
end of the world. David Koresh believed that the Persian Gulf War was
the fulfillment of the prophecy of Daniel 11, and claimed he was involved
in the Armageddon war leading to the end of times. In some Adventist
circles, “Last Generation Theology” pushes for perfection and evan-
gelism of the world in order to precipitate the coming of Christ. In the
Muslim context: the Islamic Revolution in Iran and the revolt in the Masjid
al-Haram in Mecca in November 1979 used apocalyptic material to
28
See Catherine Wessinger, “Apocalypse and Violence,” in The Oxford Handbook of Apocalyptic
Literature, ed. John J. Collins (Oxford: Oxford University Press, 2014), 422–40.
29
See Jan Assmann, The Price of Monotheism, trans. Robert Savage (Stanford, CA: Stanford Uni-
versity Press, 2010), 20–23.
48. Presence of the Future: The Existential Dimension of Eschatology 15
communicate the urgency of their reforming message. The beginning
of the Intifada in 1987 was associated with a prediction of the end of the
world. Osama bin Laden launched his attacks, including the Septem-
ber 11 massacre, with the intention of provoking the end of the world.30
Emphasis on the “Vertical” at the Expense of the “Horizontal”
This attitude consists of giving exclusive and obsessive importance to
the apocalyptic vision, while ignoring the present human reality with its
demands of ethics, justice, and love. An outgrowth of this approach is the
abuse, the exploitation, and sometimes the destruction of others or even
oneself (suicide attacks) for the sake of the “greater” truth (God, the king-
dom of God, Israel, paradise, etc.). This fanatic behavior appears in all
three religions, although it has recently been more visible among Muslim
terrorists who like to use the motto Alahu akbar (“God is great”) to justify
terrorist acts.
Conclusion
What lessons can we learn from this presence of the future? Daniel’s
qē yammîm (“end of days”) (Dan 1:18; cf. Dan 12:13) means that the truth
of the end of times should become a way of life that invades even the
secular domains. The hope of the future end, the eschatological mes-
sage, should be lived in the flesh of life, with joy, ethics, and wisdom.
Likewise, John’s idea of the Lord’s Day (Rev 1:10) should affect our theol-
ogy and our practice of the Sabbath, which should be more than just our
apologetic “not Sunday” argument, or our legalistic work, or simply
another pretext for rest, but the living testimony and experiential foretaste
of the kingdom of God.
The happiness that characterizes those who wait and have arrived
(Dan 12:12) at the time of the Day of Atonement shows the joy of salva-
tion that brings comfort and gives meaning to their lives. The three an-
gels’ message (Rev 14:6–13) to fear the Judge, obey His commandments,
and worship the Creator, is a call for righteousness and ethics here in the
present life and a call to gratefully enjoy the gift of God’s creation. This
30
Cf. the analysis of historian and philosopher Jean-François Colosimo: “While Lenin or Stalin,
imposing terror, still succeeded in making the Soviets wait for the ideal society without classes,
as others wait for the return of the Messiah, today in the context of mundialization, people do
not have time to wait anymore. It is, then, the rule of accelerated terror, killing oneself while kill-
ing others, and claiming the ultimate divine power, that is the power to provoke the Apocalypse”
(author’s translation from an interview by Aliocha Wald Lasowski, “Le soleil des lumières est
devenu un astre noir,” L’Express, March 28, 2018, 147).
49. 16 ESCHATOLOGY FROM AN ADVENTIST PERSPECTIVE
present and earthly dimension of the future kingdom of God is ulti-
mately a lesson about mission: we are on earth, in our present existence,
the witnesses of the future kingdom of God and of heavenly realities.
This connection between the future kingdom and the earthly reality
is the “present truth.” For it not only makes eschatology stronger, but it
makes eschatology more relevant and thus more convincing. Note, how-
ever, that the present testimony has not been concocted as a method of
contextualization, a strategy to make the eschatological message more
palatable, and thus win the “heathen” disciples, at the expense of the
revealed message. This “existential” application is a part of the revelation
of the eschatological package. In this perspective, although the present is
derived from the future, it does not replace it (“realized” eschatology and
“existential” eschatology); nor does it constitute a heterogeneous element
that would be in tension, and to a certain extent, in competition with it
(“already/not yet” eschatology). Instead, the present is of the future, testify-
ing to the future heavenly kingdom, within the present earthly kingdom.
The eschatological message must be understood in the larger frame-
work of biblical truth, and take seriously the biblical calls for wisdom,
beauty, joy of life, and ethics. Without that connection, the focus on
apocalyptic eschatology could be dangerous and might degenerate into
fanaticism, heresy, unethical behavior, crime, or madness. In fact, the
obsessed occupation with the apocalyptic world may sometimes be a
symptom of the latter. With humor the Mishnah warns us about the
risks involved in the apocalyptic enterprise: Four sages entered the apoc-
alyptic vision; the first died, the second lost his sanity, the third lost his
faith, and only the fourth escaped in peace. The reason for his survival
is that he had left signs to find his way back; he had remained connected
with the earth.31
31
Jacob Neusner, The Babylonian Talmud: A Translation and Commentary (Peabody, MA: Hen-
drickson Publishers, 2011), 7d:60–61, Hagigah 14b.
50. CHAPTER 2
Why Care for the Earth If
It Is All Going to Burn?
Eschatology and Ecology
A. Rahel Wells
The Seventh–day Adventist understanding of eschatology is that the
earth will burn at the end of time. Unfortunately, the resulting assump-
tion that God will renew the earth, no matter what humans do, often
translates into neglecting the environment in the present. This inaccurate
understanding of eschatology overlooks the clear descriptions of God’s
care for the earth and human ecological responsibility indicated in the
original creation, the present earth after sin, and the new earth. This study
will briefly address each of these categories, and then focus on several
eschatological passages, which include a picture of earth restored and
rejuvenated, but also seem initially to point to an annihilation of the
sinful earth by God. This study argues that these passages have often
been misunderstood and that the human responsibility to care for the
earth will continue after it is renewed by God.
Original Creation and Human Responsibility
God’s command to care for the earth began in the garden of Eden,
before sin, and deeply impacts our theology and anthropology. If we un-
derstand ourselves to be made in God’s image—ruling the earth as God
would if He were here—then caring for the earth becomes a necessity to
supporting God’s ultimate reign on earth.
Humans are to be caretakers of the earth. We are made in God’s im-
age, but our purpose is not to exalt ourselves or exploit the environmen-
tal resources under our dominion. Instead, humans are to act as God’s
51. 18 ESCHATOLOGY FROM AN ADVENTIST PERSPECTIVE
representatives on the earth, ruling it as He would if in our place. The
Hebrew verbs in Genesis 1:26–28 do not give license to abuse, but
demand a just and wise rule over God’s creation, acting as His vicege-
rents.1
Genesis 2:15 reiterates this principle of environmental stewardship
by using the Hebrew verbs “serve” and “keep” (šāmar and ābad) for
humanity’s care of the garden.2
Together these are normally associated
with the priestly care of the temple (e.g., Num 3:7–8), implying the same
level of respect and care should be shown to the earth. We are to serve
the earth, not vice versa.
The earth and everything on it actually belongs to God. Among
other passages, Psalm 24:1–2 and Leviticus 25:23 give further insight into
humanity’s rulership over the earth in Genesis 1. We do not actually own
the earth, but are its caretakers (cf. Gen 2:15; 1 Chr 29:14). In addition,
God’s ownership of the earth is reiterated in Exodus 20:8–11, where the
reason given for Sabbath observance is a memorial to God’s creation of
the earth. We are never to forget the real owner of this earth, and our
responsibility for its care. Thus, in recognizing and celebrating the
biblical account of creation and Sabbath, Seventh-day Adventists stand
on a firm foundation for a biblical theology of conservation.
The Sabbath also implies a reduction in consumerism and materi-
alism, as we have the privilege of resting and not working one day each
week. Stewardship does not only concern money, but also references the
environment, possessions, time, and opportunities—all related to the
most crucial principle of God’s ownership of the world and everything
in it. Most importantly of all, God delights in His creation. In Genesis 1:31,
He calls everything He makes “very good” ( ôb mĕ ōd). Thus, from the be-
ginning, humans were to treat all of the earth as created and loved by God
and belonging ultimately to Him as its Maker.
Human Responsibility to Care for the Earth After Sin
The importance of human responsibility to care for animals and all
of God’s creation in Genesis 1–3 does not diminish after sin, but remains
1
H. Spanner, “Tyrants, Stewards—or Just Kings?,” in Animals on the Agenda: Questions About
Animals for Theology and Ethics, ed. A. Linzey and D. Yamamoto (Urbana, IL: University of Il-
linois Press, 1998), 216–224; Daniel I. Block, “All Creatures Great and Small: Recovering a Deu-
teronomic Theology of Animals,” in The Old Testament in the Life of God’s People: Essays in Honor
of Elmer A. Martens, ed. Jon Isaak (Winona Lake, IN: Eisenbrauns, 2009), 283–305; and Richard
Bauckham, The Bible and Ecology: Rediscovering the Community of Creation (Waco, TX: Baylor
University Press, 2010).
2
All biblical quotations are from my own translation, unless otherwise indicated.
52. Why Care for the Earth If It Is All Going to Burn? Eschatology and Ecology 19
a prominent theme through the rest of the Bible. The creation narrative
sets the foundational mandate for creation care, and many Old Testa-
ment texts imply or allude to this care, while others clearly depict God’s
love and concern for His creation and Israel’s continued responsibility
to care for the earth and all its creatures. After sin, human responsibility
is even greater in some ways, as human sin leads to deterioration of the
earth, and humans bring more destruction than restoration. In light of
this, God makes even more clear His ownership and delight in the earth,
as well as continued human responsibility.
God still owns the earth, stating clearly that “the land is mine”
(Lev 25:23), including the heavens, the earth, and everything in it
(Deut 10:14). Moses describes the land of Canaan as “a land which the
Lord your God cares for” (Deut 11:12), implying love and delight in His
creation, even though tainted by sin. God cares for the earth even where
there are no human settlements, bringing rain on land where no people
live (cf. Job 38:26).
Additionally, in passages like Jonah 4:11 and the flood story (Gen 6–9),
it is obvious that humans are not the only creatures for whom God
shows compassion. No other flood stories in the ancient Near East
depict humans or gods caring about and saving the animal world.3
Interestingly, certain biblical passages treat/consider animals in ways
equal to humans. For instance, in Exodus 19:13 (and Exodus 34:3), the
animals were also not to touch Mount Sinai, or else they would be killed.
In Numbers 8:17, God seems to consider animals as part of the children
of Israel. Psalm 36:6 states that God saves ( ašāy) both humans and
animals, using a word normally reserved for humans and salvation. In
Jonah 3:7–8, animals are to fast along with humans and cry out to God
for salvation from the destruction of Nineveh. Job 12:7–10 implies that
animals know that God is in charge and directing events of the world,
even the lives of every living thing.4
This does not mean that animals
are more important or equal to humans, but that they are important
to God, and should also be important to humans.
Because of God’s love for the earth, and the potential of humans
bringing destruction to the earth, the commands to care for the earth
intensify after sin. Humans are held responsible for the state of the earth
and all the creatures that live on it (Rom 8:19–22; Rev 11:18). The fol-
lowing passages focus on a few examples, including animals in Sabbath
A. Hüttermann, The Ecological Message of the Torah: Knowledge, Concepts, and Laws Which
Made Survival in a Land of “Milk and Honey” Possible (Atlanta, GA: Scholars, 1999), 12–58.
4
For further discussion, see Terence Fretheim, God and World in the Old Testament: A Relational
Theology of Creation (Nashville, TN: Abingdon, 2005), 249–268 and Bauckham.
53. 20 ESCHATOLOGY FROM AN ADVENTIST PERSPECTIVE
commandments and care for the land as well as the creatures on it.
Although not mentioned in every passage regarding the Sabbath,
the clearest commands involve animals in Sabbath rest and the sabbatical
year after sin. All types of animals are cared for by the Pentateuchal laws
concerning Sabbath rest.5
In addition to the connection with creation in
Exodus 20, the Sabbath commandment in Deuteronomy 5:11–14 reminds
us that one of the main reasons for Sabbath keeping is in response to
God’s gracious redemption of His people (cf. Lev 25:17, 38). When hu-
mans bless creation by conserving the earth, we are also responding in
gratitude to God for our redemption.6
In the purpose clause used in
Exodus 23 to describe the reason for the Sabbath (“in order that your
ox and your donkey may rest”), the focus is shifted from the human
head of the household to those who would likely be oppressed. This
prioritization of animals reflects the focus on care for the downtrodden
in Exodus 20–33.
When animals are in need, Jesus instructs humans to care for them,
even when doing so on the Sabbath requires what would normally be
considered work. In Luke 13:15, Jesus mentions caring for oxen on the
Sabbath who need water to drink. By mentioning the loosing of oxen
from their stalls in order to give them water, this passage assumes that
the oxen were not working on the Sabbath but remained in their stalls
resting from their labors.7
5
J. B. McDaniel, “A God Who Loves Animals and a Church That Does the Same,” in Good News
for Animals? Christian Approaches to Animal Well-Being, ed. C. Pinches and J. B. McDaniel,
Ecology and Justice Series (Maryknoll, NY: Orbis, 1993), 77. Recent work confirms this
picture of animal care seen in Pentateuchal law concerning the Sabbath: Israel was to care for
the earth as a good king, representing how God would care for it. See Spanner, 216–224 and
J. A. Loader, “Image and Order: Old Testament Perspectives on the Ecological Crisis,” in Are
We Killing God’s Earth? Ecology and Theology, ed. W. S. Vorster, Proceedings of the Eleventh
Symposium of the Institute for Theological Research (Pretoria: University of South Africa,
1987), 6–28.
6
As illustrated in the Sabbath commandments, humans are to imitate God’s care for animals.
In Proverbs 12:10, the one who is righteous is the one who cares for the soul (šepen) of do-
mestic animals. As noted by E. Brotzman, “Man and the Meaning of ׁש ֶ
פ ֶנ,” Bibliotheca Sacra
145 (1988): 400–409, the noun šepen is used broadly to describe everything from personhood
to specific individual desires. More than just making sure animals live, a righteous man knows
the “soul” (as it were) of his animal: the desires, appetites, inner living being, even emotions,
passions, and personality (cf. Exod 23:9; 31:17). Since Israel had been delivered and were to
imitate God, all the surrounding laws in the Covenant Code were to protect those most
likely to be victims in society. See B. Rosenstock, “Inner-Biblical Exegesis in the Book of the
Covenant: The Case of the Sabbath Commandment,” Conservative Judaism 44 (1992): 37–49.
7
See J. Nolland, Luke 9:21–18:34, Word Biblical Commentary 35B (Dallas, TX: Word, 1993),
724–725, 745–747. In addition, animals are often mentioned in Jesus’ parables, and some of the
first creatures to view the Messiah were animals in the stable. For other references to animals
54. Why Care for the Earth If It Is All Going to Burn? Eschatology and Ecology 21
Humans are also responsible for caring for those creatures that are
not domesticated. Upon examining Leviticus 25:2–7 more closely, the
chiastic structure found there highlights the care for the earth and its
non-human inhabitants by placing them in the center of the passage in
verse 4a.8
Indeed, the reason given for this time of rest for the land is
that the poor and wild animals may eat. The inclusion of the wild ani-
mals, and the resulting care for animals further removed from contact with
humans, makes it clear how much God cares for all of His creatures.9
Thus, this high priority of animal life in the Bible commands a car-
ing responsibility from humans toward animals and all creation, and
certainly implies humane treatment on every day of the week. In addi-
tion to the Sabbath and sabbatical year commands, restitution is extra if
animals are stolen (Exod 21:33; see also Lev 24:18), baby animals are to
remain with their mother for a time (Exod 22:30), kindness to neigh-
bors involves kindness to their animals (Exod 23:4), burdens of animals
should be reasonable (Exod 23:5), etc.10
God also shows immense love, care, and concern for the land,
especially as the people often abuse it and do not follow the laws that He
set forth regarding it. For instance, even during war, the people were to
leave at least some trees, especially fruit trees, rather than cutting them
all down to use in the war effort (Deut 20:19–20), although there is no
biblical evidence that this ever happened. When the land needed a rest,
God sent Israel into exile in order to give it rest (2 Chr 36:21). Even when
people do not care for the earth, God does and brings restoration to it.
The sabbatical and Jubilee years are also good examples of God’s
care, as well as human responsibility, for both land and animals. Leviticus
25 and Exodus 23 contain foundational principles of conservation based
by Jesus, see G. L. Comstock, “Pigs and Piety: A Theocentric Perspective on Food Animals,”
in Pinches and McDaniel, 105–127.
8
For more discussion, see A. Rahel Schafer, “Rest for the Animals? Non-Human Sabbath Re-
pose in Pentateuchal Law,” Bulletin for Biblical Research 23 (2013): 15–34. Although this passage
does not refer directly to the weekly Sabbath, the parallels with Exodus 20:8–11 and
Deuteronomy 5:12–15 correlate strongly with the concepts, vocabulary, and even specific phras-
es that are used in relation to the weekly Sabbath. For further discussion, see E. Haag, “ׁשבת,”
in Theological Dictionary of the Old Testament, ed. G. Johannes Botterweck, Helmer Ringgren,
and Heinz-Josef Fabry, trans. Douglas W. Stott, vol. 14 (Grand Rapids, MI: Eerdmans, 2004),
383; J. Milgrom, Leviticus 23–27: A New Translation with Introduction and Commentary, Anchor
Bible 3B (New York: Doubleday, 2001), 2154–2157.
9
J. E. Hartley, Leviticus, Word Biblical Commentary 4 (Dallas, TX: Word, 1992), 434.
10
Other laws indicate some level of equality of personhood between humans and animals, in that
animals are responsible for actions—keeping Sabbath, not killing, no bestiality, etc. (Exod 21:28;
22:18; Lev 18:23; 20:15).
