CHAPTER EIGHT: Prophetic Witness Concerning the “Last Things”

I. The Two Advents Focal Points of All Prophecy

It has been well said that eschatology is the crown, or capstone, in the edifice of systematic religious thought. It systematizes, in logical sequence and relationship, the revealed facts regarding the prophetically heralded last days, so as to synthesize the textual evidence and resolve seeming contradictions, as well as to systematize and coordinate the vast array of pertinent evidence.CFF1 122.1

1. MASTER KEY TO MAN’S DESTINY

True eschatology, or the doctrine of the last things, thereby becomes the master key that unlocks the Problem of the origin, nature, and destiny of man, dealing especially with the climactic finale of human history and destiny. For our purpose here, eschatology ^{11) In theological parlance, eschatology (the doctrine of the last things) is here used in contrast with anthropology (the doctrine of the origin and destiny of man, and soteriology (the plan of God in reference to the salvation of man).} may therefore be defined as that subdivision of systematic theology that treats of the last days, or time of the end, preceding and leading up to the actual end of the age, or world, the “great day of the Lord.” It culminates in the Second Advent and resurrection, the final judgment, the future life, and thus the final destiny of all mankind, good and evil—and the final disposition of Satan and sin.CFF1 122.2

2. ISSUES OF TIME AND ETERNITY

“Time” may well be termed that portion of eternity marked off for the redemption of a lost race, ruined as we have seen by the tragedy of sin. History traces the transactions of time. And “time” has been compassed again and again in Bible prophecy, portraying the transcendent developments in the carrying out of God’s great redemptive provisions of the divine plan of the ages.CFF1 122.3

The apostle Peter depicts “prophecy” in these words: “For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost” (2 Peter 1:21). And further: “We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts” (2 Peter 1:19).CFF1 123.1

3. KEY TO DIVINE MOVEMENTS OF THE AGES

The two great areas of prophecy as concerns the Redeemer, Peter declares, involved the testifying “beforehand the sufferings of Christ [predictions of the first advent], and the glory that should follow”—prophecies of the Second Advent and the consummation of the plan of redemption (1 Peter 1:10, 11). Therefore the two great focal points of prophecy are the first and second advents—with the latter in glory and majesty at the last day. So the twin and inseparable centers of Bible prophecy are the transcendence of the cross and the triumphant return of the Redeemer.CFF1 123.2

Indeed, God’s plan of redemption cannot be completed apart from the second coming of Christ and the events connected therewith. The Second Advent is tied in with the first as the necessary and complemental part of the same divine provision for the redemption of man. It is the last, or consummating, phase of His original coming in the flesh. The incarnate, crucified, risen, glorified Redeemer will assuredly come again. Thus the unity and coordination of the plan of salvation is disclosed as complete and harmonious.CFF1 123.3

4. ONLY TRUE PHILOSOPHY OF HISTORY

Once the transcendent truth of the two coordinate and consecutive advents is grasped, one possesses the key to the divine movements of the ages-past, present, and future. He has the only true philosophy of history, for around these two advents revolve the issues of time and eternity. But the climax of the plan of redemption, with its glorious consummation, is preceded by an unfolding sequence of mighty epochs and events, portrayed step by step in Old Testament prophecy. This relationship of part to part is disclosed through the great outline prophecies of Daniel. But these all terminate in the final phase of the redemptive plan of the ages, as all history moves irresistibly on to the final, transcendent events predicted by many inspired penmen of old.CFF1 123.4

The outline prophecies of the Old Testament are most completely presented by the prophet Daniel. These set forth a continuous sequence of epochs, as well as major events, spanring the centuries from the time of Daniel onward and reaching to the climax of the ages. Interwoven into these outline coverages are the great prophetic time periods—the 70 weeks, the 1260, 1290, 1335, and 2300 year-days—which are concerned with the specific events, epochs, and activities. And these, in combination, constitute the inspired timetable of the centuries. ^{22) For documented evidence see L.E. Froom, The Prophetic Faith of Our Fathers, 4 volumes}CFF1 124.1

1. CONTINUITY, COMPREHENSIVENESS, AND REPETITION

The characteristics of Daniel’s outline prophecies are continuity, comprehensiveness, and the principle of repetition—as the prophet four times covers the grand outline, repeating for emphasis and amplification, and establishing beyond all question the landmarks mapping out the highway of the centuries. The establishment of the eternal kingdom of God is the terminus in each unfoldment, when all earthly dominions are superseded by the eternal kingdom of God, with the redeemed saints as its citizens forevermore.CFF1 124.2

These long-range outline prophecies, extending to the end of the age, therefore involve in their closing sections the various aspects of eschatology—emphasizing the last things, and specifically the climactic close of the age, involving the Second Advent, resurrection, judgment, establishment of the everlasting kindgom, the future rewards of the righteous, and the final destruction of the wicked. Scrutiny of the terminal sections of Daniel’s multiple prophecies is therefore essential to our quest.CFF1 124.3

Picture 1: The Metallic Image:
The Metallic Image of a Man, Symbolizing the Sequence of Nations From the Prophet Daniel’s Day, Leads on to the Last Days of Destiny at the World’s End.
Page 125CFF1 126

Picture 2: The Breaking of the Image:
The Kingdoms of Man Will Be Shattered by the Stone Symbol of the Kingdom of God, Soon to End the Reign of Sin, Terror, and Death Forever.
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2. DESTINY OF WORLD POWERS OF HISTORY PORTRAYED

The symbolism of the great metallic image of Daniel 2, recognized as constituting the ABC of all outline prophecy, presents the far-reaching vista of the life span and destiny of the great world powers of history, and lifts the veil on the “deep and secret things” (Daniel 2:22)—particularly as to “what shall be in the latter days” (Daniel 2:28, 29).CFF1 126.1

A huge symbolic colossus of a man, comprised of gold, silver, bronze, iron, and clay, is succeeded by a mystic stone that smites the image on the feet, grinding the entire image to powder, and becoming a mountain which fills the hole earth. These four consecutive metals symbolically portray the course of world empires until the shattering stone, representing the kingdom of God, ends man’s rule and makes way for God’s eternal kingdom. It presents the vast sweep of the ages.CFF1 127.1

3. COURSE OF EMPIRE GIVES WAY TO GOD’S KINGDOM

Then, paralleling this symbolism of Daniel 2, come the four symbolic beasts in Daniel 7, rising in succession out of the sea of nations—the Babylonian lion, Persian bear, Grecian leopard, and Roman nondescript beast (the same four world powers)—followed by a multiple-kingdom period, in which we now live. Then is to follow the establishment of the kingdom of God.CFF1 127.2

So the scintillating metal image and pulverizing stone (Daniel 2), the wild beasts rising from the sea (Daniel 7), and the battling ram and the speeding he-goat clashing in Daniel 8, all portray the rise and fall of these great nations of the past, in God’s charted course of empire, and their final terminus.CFF1 127.3

Thus while there is a distinct eschatological emphasis running all through the Old Testament prophets, Daniel not only presents the all-encompassing outline of the major epochs of history but gives the most complete and comprehensive heralding of the “time of the end,” leading to the time of the resurrection of the righteous, the establishment of the eternal kingdom of God, and the final destruction of the wicked.CFF1 127.4

4. NOW LIVING IN “TIME OF END.”

The identity of Daniel’s four world powers—Babylon, Medo-Persia, Greece, and Rome in the grand outline, with Rome, the fourth empire, divided into ten major divisions—is attested by hundreds of leading scholars of all faiths across the centuries. It is significant that there was widespread recognition in the early decades of the nineteenth century of the fact that mankind has now entered the prophesied “time of the end.” ^{33) Beginning at the outset of the nineteenth century, scores of religious leaders of all faiths—on both sides of the Atlantic and independently of one another—began to declare their common conviction that mankind had entered the fateful “time of the end,” or “latter days,” or epoch of the last things, repeatedly foretold by Old Testament prophet and New Testament apostle. In the course of the century, that conviction became worldwide among conspicuous students of prophecy in all faiths, until the belief is now widespread. that the second coming of Christ, with all its concurrent events and involvements, is drawing near. Full documented discussion appears in L. E. Froom, The Prophetic Faith of Our Fathers, vols. 3 and 4}CFF1 127.5

The evidence is so overwhelming and so well established—attested by men of so many lands and many faiths—that it cannot be brushed off as simply visionary speculation. There has been a fundamental understanding stemming from the prophetic books of the Old and New Testaments, based upon these unmistakable predictions of the prophets of old.CFF1 128.1

5. SUBLIMITY OF REVELATION SURPASSES HUMAN COMPREHENSION

The sublimity of the scenes presented by the prophet Daniel surpasses human comprehension. These scenes disclose the plans and purposes of God for ending the tragic innovation of sin, for recognizing and rewarding the characters that will stand throughout eternity, that will put an end to the author of sin, quash forever his lie in Eden, and terminate his deception of the human race.CFF1 128.2

This divine plan of redemption, as here outlined, exemplifies the wisdom and love of God, and is imperative for the recovery of lost man. It constitutes God’s matchless solution for the sin problem. In it justice and mercy meet, and everlasting righteousness and peace are established.CFF1 128.3

Here again the two advents constitute the essence of the portrayal. For as surely as the incarnation led to the cross, the cross to the tomb, and the empty tomb to the throne, so surely do the ministration before the throne and the judgment scenes lead to Christ’s coming again in glory and the establishment of His eternal kingdom.CFF1 128.4

This divine portrayal and provision touches the deepest depths and reaches the highest heights in the whole range of human contemplation of man’s sin and God’s redemptive remedy—man’s total ruin by sin being met by God’s complete salvation in Christ. It constitutes, we repeat, the only true philosophy of history. Indeed, there is nothing more profound in the whole range of human destiny than man’s fortune and fate in the hands of divine purpose and power, now on its way to consummation.CFF1 128.5

There are several similar terms of increasing intensity that appear in the writings of the Old Testament prophets. These are: “The day“: (Malachi 4:1); “latter day” (Job 19:25), “day of the Lord” (Isaiah 2:12; Isaiah 13:6, 9; Ezekiel 30:3; Joel 2:11, Amos 5:18; Zechariah 14:1); “day of his coming” (Malachi 3:2); “great day of the Lord” Zephaniah 1:14), “great and the terrible day of the Lord” (Joel 2:31); “great and dreadful day of the Lord” (Malachi 4:5); “day of the Lord’s anger” (Zephaniah 2:2, 3), “day of the Lord’s wrath” (Zephaniah 1:18). Job and Daniel both refer to the “latter days” (Job 19:25, Daniel 2:28; Daniel 10:14), and Daniel alludes to the coming “time of the end” (Daniel 8:17; Daniel 11:35, 40; Daniel 12:9), ^{44) The New Testament writers usually refer to this period as the “latter times” (1 Timothy 4:1), “last days” (2 Timothy 3:1) or equivalent phrases.} and to the “time of trouble” (Daniel 12:1). Here are two examples:CFF1 129.1

“That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm against the fenced cities, and against the high towers And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath, but the whole land shall be devoured by the fire of his jealousy for he shall make even a speedy riddance of all them that dwell in the land” (Zephaniah 1:15-18)CFF1 129.2

“And there shall be a time of trouble, such as never was since there was a nation even to that same time and at that time thy people shall be delivered, every one that shall be found written in the book” (Daniel 12:1).CFF1 129.3

2. SECOND ADVENT TO TERMINATE “LATTER DAYS”

The Old Testament is replete with prophecies of the Second Advent and its attendant events From Enoch to Malachi, the prophets graphically foretold Christ’s coming in power and glory to bring salvation and to execute judgment. The Advent was to all the “hope of all ages,” the “desire of all saints.” Job expected his Redeemer to stand on the earth at the “latter day” Then follow the holy hopes of others:CFF1 129.4

“For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold, and not another” (Job 19:25-27).CFF1 132.1

“Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about him. He shall call to the heavens from above, and to the earth, that he may judge his people. Gather my saints together unto me; those that have made a covenant with me by sacrifice” (Psalm 50:3-5).CFF1 132.2

“For he cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth” (Psalm 96:13).CFF1 132.3

“Behold, the Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him” (Isaiah 62:11).CFF1 132.4

“And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the Lord of hosts” (Haggai 2:7).CFF1 132.5

“And the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: and he shall sit as a refiner and purifier of silver” (Malachi 3:1-3).CFF1 132.6

And as recorded in the New Testament:CFF1 132.7

“Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, to execute judgment upon all” ungodly sinners and bring salvation to His saints (Jude 14, 15).CFF1 132.8

And as Enoch was “translated that he should not see death” (Hebrews 11:5; Genesis 5:24), and therefore lives today—in Heaven above with his Creator and Redeemer—it follows that the first preacher, or prophet, of the Second Advent is still living!CFF1 132.9

3. RESURRECTION IS CLIMACTIC FEATURE OF ADVENT

A score of varied expressions are used, all meaning the same thing, to indicate bodily resurrection from the grave, living again at the coming and call of the Life-giver. Here are the key words in their various expressions:CFF1 132.10

“Awake” (Job 14:12).CFF1 132.11

“Awake, with thy likeness” (Psalm 17:15).CFF1 132.12

“Behold thy face in righteousness” (Psalm 17:15).CFF1 132.13

“Arise” (Isaiah 26:19).CFF1 132.14

“Raised out of their sleep” (Job 14:12).CFF1 132.15

“Redeem ... from the power of the grave” (Psalm 49:15).CFF1 133.1

“Swallow up death in victory” (Isaiah 25:8).CFF1 133.2

“Put my spirit in you, and ye shall live” (Ezekiel 37:14).CFF1 133.3

“They lived, and stood up” (Ezekiel 37:10).CFF1 133.4

“Shall awake” (Daniel 12:2).CFF1 133.5

“Ransom them from the power of the grave” and “redeem them from death” (Hosea 13:14).CFF1 133.6

4. ETERNAL RESTORATION IS REWARD OF RIGHTEOUS

The lost Paradise will be restored and immortality conferred and endless joy and peace will be the reward of the righteous forevermore:CFF1 133.7

“For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain” (Isaiah 66:22).CFF1 133.8

“But the saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever” (Daniel 7:18).CFF1 133.9

“And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him” (Daniel 7:27).CFF1 133.10

“Those that wait upon the Lord, they shall inherit the earth .... But the meek shall inherit the earth; and shall delight themselves in the abundance of peace” (Psalm 37:9-11).CFF1 133.11

“In thy presence is fullness of joy; at thy right hand there are pleasures forevermore” (Psalm 16:11).CFF1 133.12

5. WICKED TO RECEIVE PUNITIVE DESTRUCTION

Many terms are employed to specify the ultimate and utter destruction of the wicked—involving complete cessation of being, becoming as though they had not been. The leading expressions are:CFF1 133.13

“Burn them up” (Malachi 4:1).CFF1 133.14

“Destroyed” (Psalm 37:38);CFF1 133.15

“wicked will he destroy” (Psalm 145:20).CFF1 133.16

“Consume,” “consume away” (Psalm 37:20).CFF1 133.17

“Perish” (Psalm 37:20; 68:2).CFF1 133.18

“Cut off” (Psalm 37:22, 34; Psalm 94:23).CFF1 133.19

“Not be” (Psalm 37:10, 36).CFF1 133.20

“They shall be ashes” (Malachi 4:3).CFF1 133.21

“Like the chaff ... the wind carried them away” (Daniel 2:35).CFF1 133.22

The completeness of the Old Testament picture is impressive. A tremendous portrayal of the plan of God is presented.CFF1 133.23