Church of Christ, Seremban

“...the church of the living God, the pillar and foundation of the truth.” – 1 Timothy 3:15
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ESCHATOLOGY series... 1. Christian Eschatology 2. Realized Eschatology 3. When Did Christ Establish His Covenant? 4. When Was the Book of Revelation Written? 5. What and When Is the Resurrection? 6. New Heaven and New Earth and the Second Coming 7. A Summary Chart Comparing Realized Eschatology with Biblical Eschatology PROVERBS series... 1. Proverbs: A Brief Introduction 2. Doing What Is Right, Just and Fair 3. Love, Faithfulness and Trust 4. Woman Wisdom vs. Woman Folly 5. Devotional Thoughts on Proverbs (Week 1) 6. Devotional Thoughts on Proverbs (Week 2) 7. Devotional Thoughts on Proverbs (Week 3) 8. Devotional Thoughts on Proverbs (Week 4) 9. Devotional Thoughts on Proverbs (Week 5) HOW WE GOT THE BIBLE series... 1. The Bible: A Brief Introduction 2. Revelation Communicated 3. The Canon and Text of the Old Testament 4. The Canon and Text of the New Testament 5. Obtaining the Text of the Bible 6. Inspiration and Canonicity 7. The English Bible Prior to the KJV 8. The English Bible: The KJV to the Present	CHRISTIAN ESCHATOLOGY by Ong Kok Bin The Jew who lived in the 'no-prophets-no-prophecy' time of the inter-testamental period (c. 400 B.C. - A.D. 0) looked forward to a time when God would once again intervene in the affairs of the Israelite people and usher in a golden era with the coming of a Davidic-Messiah figure. The world would be reformed, evil and suffering eliminated, and God would reign over the nations with Israel occupying an eminent position in God's new scheme of things. This, in many ways, is an amalgamated progression of the prophetic utterances of Isaiah, Jeremiah, Ezekiel, Daniel, Joel, Zechariah, Malachi and others. Collectively and severally, the prophets spoke of 'the day of the Lord' (Isa. 13:9); or, 'that day', (Joel 1:15) in which God would bring his terrible judgement upon Israel (and/or, the nations). But they also spoke about a time in which God would establish his new covenant with the houses of Israel and Judah (Jer. 31:31-34); pour his Spirit on all people (Joel 2:28-31); and establish new heavens and new earth (Isa. 65:17). The visionaries saw too a time coming when there would be a cessation of wars and nations would subject themselves to the law and rulership of God (Isa. 2). Daniel, in particular, envisioned 'the God of heaven' setting 'up a kingdom that will never be destroyed' (Dan. 2:44-45; 7:13-14). Isaiah foresaw a shoot coming out from the stump of Jesse that would bear fruit and nations would rally around him (Isa. 11). Isaiah, too, described a 'suffering servant', despised and rejected, who 'was pierced for our transgressions' (Isa. 53). Christian eschatology is shaped around and within this scripted and etched stencil of Jewish eschatology. This should be expected since Christ came 'to fulfil' the Law and the Prophets (Mt. 5:17-18; Lk. 24:44; cf. Jn. 5:46). We may even say Christian eschatology is Jewish eschatology re-visioned through the lens of Christ. Christ fulfilled the messianic utterances of Isaiah and company, bridged the divide between the Jews and the Gentiles (nations), ushered in the kingdom of God and gave a way and a method for foes and friends alike to live in love and peace with one another. In these several ways, Christ is the inaugurated eschatology, the 'already' of the Old Testament eschatology. But in several other ways too, Christ re-visioned and/or reshaped the eschatology of the prophets and the inter-testamental patriots and gave it sharper and clearer lines as to the now and the future. As to the now, Christ expanded the Israeli-centred eschatology to a church-centred eschatology. Instead of just giving hope to Jews only, Christ, through his church, extends the eschatological hope to all people who are willing to call on his name (see Eph. 2:14-3:12). As to the future, Christ elevated the limits of the Old Testament eschatology from that which was earth-, and thus, material-centred to that which is heaven-, and thus, spirit-centred. The prophets could only envision glory on earth; but Christ promises glory in heaven. They saw God reigning on earth over mortals still given to death; but he claims kingship over spirits who conquered death and who will dwell in the eternal presence of God in heaven (see Jn. 18:36-37; Rev. 22:12-14). In short, they could only speak of life on earth (however glorious it might be); but he of eternal life in heaven (certainly a much better prospect than the earth-bounded life). This is what the theologians call the 'not-yet' of Christian eschatology. Christians, then, live in this 'already and not-yet' portion of the eschatological time-line. Already, our Lord and Saviour has come (Mt. 1:21). He has shown us, through his own life examples and teachings, the small gate and the narrow way to life (Mt. 7:13-14). He died for us that we may live. He atoned for our sins through the sacrifice of his body and blood and we are made holy and righteous and thus, reconciled to God, forgiven. He is resurrected, 'the firstborn from among the dead' (Col. 1:15, 18; 1 Cor. 15:20) and this becomes proof for us that we too will be resurrected from our graves (1 Cor. 15). We are in the church, the body of Christ, by virtue of our faith and obedience to Christ's gospel; and thus, saved (Rom. 10:9-13; cf. Eph. 5:23). We express this 'already' eschatology, truly, and in real space and time, in our walk with the Lord: giving heed to his commands and being careful with how we live each day of our lives. We offer our worship to God each Lord's day: we, i.e., all peoples and all nations, subject ourselves in reverence and awe to the holy and majestic name of God, give him our praise through songs and psalms and hymns, petition him for his intervention in our lives, bless and thank him for his mercies and good gifts, and eat of the Supper of his Son, remembering and proclaiming the Lord's death 'until he comes' (1 Cor. 11:26), which loops us into the 'not-yet'. The 'not-yet' is occupied and characterized by two words: 'wait' and 'hope'. As Paul expresses it, '[w]e hope for what we do not yet have, we wait for it patiently' (Rom. 8:25). And so, we wait 'for our adoption as sons [and daughters], the redemption of our bodies' (Rom. 8:23; cf. Eph. 1:7); we wait for the Lord's coming from heaven (1 Th. 1:10) - 'the blessed hope' (Tit. 2:13). When he comes he will bring salvation (Heb. 9:28), raise the dead (1 Th. 4:16), and change us who are still alive so that we too can rise up and meet him in the air (1 Cor. 15:50f.; 1 Th. 4:17). The 'not-yet' is also occupied with imperfections and distractions. Satan continues to work his evil schemes to drive a wedge between us and God (see Eph. 6:10f.; 1 Pet. 5:8-9). We struggle between flesh and spirit (Rom. 8). We face temptation on all sides and are quite never able to break free from the lust of the eye and the pride of life (1 Jn. 2:16). We are vulnerable to diseases; exposed to dangers; and open to all forms of pain and suffering. Death remains the one certainty lurking ahead of us (Heb. 9:27). It is 'at work in us' (2 Cor. 4:12a). Yet, despite all these, we are not crushed. We do not despair; we are not destroyed (2 Cor. 4:8-9) because life is also at work in us (2 Cor. 4:12b). As death is surely tearing our physical bodies down, the life that God gives us through his Son is also surely building us into 'an eternal house in heaven' (2 Cor. 5:1). And we can be certain that life will prevail over death because God 'has given us the Spirit as a deposit, guaranteeing what is to come' (2 Cor. 5:5; Eph. 1:13-14): death, 'the last enemy', will be destroyed and swallowed up in victory (1 Cor. 15:26, 54). In the meantime, we 'press on toward the goal' - 'the prize for which God has called [us] heavenward in Christ Jesus' (Phil. 3:14). < prev \| next >
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“...the church of the living God, the pillar and foundation of the truth.” – 1 Timothy 3:15
	\| Home \| About Us \| Archive \| Articles \| Comment \| Directory/Churches \| Links \| News \| Youth \|
ESCHATOLOGY series... 1. Christian Eschatology 2. Realized Eschatology 3. When Did Christ Establish His Covenant? 4. When Was the Book of Revelation Written? 5. What and When Is the Resurrection? 6. New Heaven and New Earth and the Second Coming 7. A Summary Chart Comparing Realized Eschatology with Biblical Eschatology PROVERBS series... 1. Proverbs: A Brief Introduction 2. Doing What Is Right, Just and Fair 3. Love, Faithfulness and Trust 4. Woman Wisdom vs. Woman Folly 5. Devotional Thoughts on Proverbs (Week 1) 6. Devotional Thoughts on Proverbs (Week 2) 7. Devotional Thoughts on Proverbs (Week 3) 8. Devotional Thoughts on Proverbs (Week 4) 9. Devotional Thoughts on Proverbs (Week 5) HOW WE GOT THE BIBLE series... 1. The Bible: A Brief Introduction 2. Revelation Communicated 3. The Canon and Text of the Old Testament 4. The Canon and Text of the New Testament 5. Obtaining the Text of the Bible 6. Inspiration and Canonicity 7. The English Bible Prior to the KJV 8. The English Bible: The KJV to the Present	CHRISTIAN ESCHATOLOGY by Ong Kok Bin The Jew who lived in the 'no-prophets-no-prophecy' time of the inter-testamental period (c. 400 B.C. - A.D. 0) looked forward to a time when God would once again intervene in the affairs of the Israelite people and usher in a golden era with the coming of a Davidic-Messiah figure. The world would be reformed, evil and suffering eliminated, and God would reign over the nations with Israel occupying an eminent position in God's new scheme of things. This, in many ways, is an amalgamated progression of the prophetic utterances of Isaiah, Jeremiah, Ezekiel, Daniel, Joel, Zechariah, Malachi and others. Collectively and severally, the prophets spoke of 'the day of the Lord' (Isa. 13:9); or, 'that day', (Joel 1:15) in which God would bring his terrible judgement upon Israel (and/or, the nations). But they also spoke about a time in which God would establish his new covenant with the houses of Israel and Judah (Jer. 31:31-34); pour his Spirit on all people (Joel 2:28-31); and establish new heavens and new earth (Isa. 65:17). The visionaries saw too a time coming when there would be a cessation of wars and nations would subject themselves to the law and rulership of God (Isa. 2). Daniel, in particular, envisioned 'the God of heaven' setting 'up a kingdom that will never be destroyed' (Dan. 2:44-45; 7:13-14). Isaiah foresaw a shoot coming out from the stump of Jesse that would bear fruit and nations would rally around him (Isa. 11). Isaiah, too, described a 'suffering servant', despised and rejected, who 'was pierced for our transgressions' (Isa. 53). Christian eschatology is shaped around and within this scripted and etched stencil of Jewish eschatology. This should be expected since Christ came 'to fulfil' the Law and the Prophets (Mt. 5:17-18; Lk. 24:44; cf. Jn. 5:46). We may even say Christian eschatology is Jewish eschatology re-visioned through the lens of Christ. Christ fulfilled the messianic utterances of Isaiah and company, bridged the divide between the Jews and the Gentiles (nations), ushered in the kingdom of God and gave a way and a method for foes and friends alike to live in love and peace with one another. In these several ways, Christ is the inaugurated eschatology, the 'already' of the Old Testament eschatology. But in several other ways too, Christ re-visioned and/or reshaped the eschatology of the prophets and the inter-testamental patriots and gave it sharper and clearer lines as to the now and the future. As to the now, Christ expanded the Israeli-centred eschatology to a church-centred eschatology. Instead of just giving hope to Jews only, Christ, through his church, extends the eschatological hope to all people who are willing to call on his name (see Eph. 2:14-3:12). As to the future, Christ elevated the limits of the Old Testament eschatology from that which was earth-, and thus, material-centred to that which is heaven-, and thus, spirit-centred. The prophets could only envision glory on earth; but Christ promises glory in heaven. They saw God reigning on earth over mortals still given to death; but he claims kingship over spirits who conquered death and who will dwell in the eternal presence of God in heaven (see Jn. 18:36-37; Rev. 22:12-14). In short, they could only speak of life on earth (however glorious it might be); but he of eternal life in heaven (certainly a much better prospect than the earth-bounded life). This is what the theologians call the 'not-yet' of Christian eschatology. Christians, then, live in this 'already and not-yet' portion of the eschatological time-line. Already, our Lord and Saviour has come (Mt. 1:21). He has shown us, through his own life examples and teachings, the small gate and the narrow way to life (Mt. 7:13-14). He died for us that we may live. He atoned for our sins through the sacrifice of his body and blood and we are made holy and righteous and thus, reconciled to God, forgiven. He is resurrected, 'the firstborn from among the dead' (Col. 1:15, 18; 1 Cor. 15:20) and this becomes proof for us that we too will be resurrected from our graves (1 Cor. 15). We are in the church, the body of Christ, by virtue of our faith and obedience to Christ's gospel; and thus, saved (Rom. 10:9-13; cf. Eph. 5:23). We express this 'already' eschatology, truly, and in real space and time, in our walk with the Lord: giving heed to his commands and being careful with how we live each day of our lives. We offer our worship to God each Lord's day: we, i.e., all peoples and all nations, subject ourselves in reverence and awe to the holy and majestic name of God, give him our praise through songs and psalms and hymns, petition him for his intervention in our lives, bless and thank him for his mercies and good gifts, and eat of the Supper of his Son, remembering and proclaiming the Lord's death 'until he comes' (1 Cor. 11:26), which loops us into the 'not-yet'. The 'not-yet' is occupied and characterized by two words: 'wait' and 'hope'. As Paul expresses it, '[w]e hope for what we do not yet have, we wait for it patiently' (Rom. 8:25). And so, we wait 'for our adoption as sons [and daughters], the redemption of our bodies' (Rom. 8:23; cf. Eph. 1:7); we wait for the Lord's coming from heaven (1 Th. 1:10) - 'the blessed hope' (Tit. 2:13). When he comes he will bring salvation (Heb. 9:28), raise the dead (1 Th. 4:16), and change us who are still alive so that we too can rise up and meet him in the air (1 Cor. 15:50f.; 1 Th. 4:17). The 'not-yet' is also occupied with imperfections and distractions. Satan continues to work his evil schemes to drive a wedge between us and God (see Eph. 6:10f.; 1 Pet. 5:8-9). We struggle between flesh and spirit (Rom. 8). We face temptation on all sides and are quite never able to break free from the lust of the eye and the pride of life (1 Jn. 2:16). We are vulnerable to diseases; exposed to dangers; and open to all forms of pain and suffering. Death remains the one certainty lurking ahead of us (Heb. 9:27). It is 'at work in us' (2 Cor. 4:12a). Yet, despite all these, we are not crushed. We do not despair; we are not destroyed (2 Cor. 4:8-9) because life is also at work in us (2 Cor. 4:12b). As death is surely tearing our physical bodies down, the life that God gives us through his Son is also surely building us into 'an eternal house in heaven' (2 Cor. 5:1). And we can be certain that life will prevail over death because God 'has given us the Spirit as a deposit, guaranteeing what is to come' (2 Cor. 5:5; Eph. 1:13-14): death, 'the last enemy', will be destroyed and swallowed up in victory (1 Cor. 15:26, 54). In the meantime, we 'press on toward the goal' - 'the prize for which God has called [us] heavenward in Christ Jesus' (Phil. 3:14). < prev \| next >
\| Home \| About Us \| Archive \| Articles \| Comment \| Directory/Churches \| Links \| News \| Youth \| _____________________________________________________________________________________________________________________________________________ ALL RIGHTS RESERVED. No part of this page may be reproduced, in any form or by any means, without permission, oral or written, from the Church of Christ, Seremban, Malaysia.