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D. THE NAME “ESCHATOLOGY.”
Various names have been applied to the last locus of dogmatics, of which de Novissimis or
Eschatology is the most common. Kuyper uses the term Consummatione Saeculi. The name
“eschatology” is based on those passages of Scripture that speak of “the last days (eschatai
hemerai), Is. 2:2; Mic. 4:1, “the last time “ (eschatos ton chronon), I Pet. 1:20, and “the last
hour,” (eschate hora), I John 2:18. It is true that these expressions sometimes refer to the
whole New Testament dispensation, but even so they embody an eschatological idea. Old
Testament prophecy distinguishes only two periods, namely, “this age” (olam hazzeh, Gr. aion
houtos), and “the coming age” (ollam habba’, Gr. aion mellon). Since the prophets represent
the coming of the Messiah and the end of the world as coinciding, the “last days” are the days
immediately preceding both the coming of the Messiah and the end of the world. They
nowhere draw a clear line of distinction between a first and a second coming of the Messiah. In
the New Testament, however, it becomes perfectly evident, that the coming of the Messiah is
twofold, and that the Messianic age includes two stages, the present Messianic age and the
future consummation. Consequently, the New Testament dispensation may be regarded under
two different aspects. If the attention is fixed on the future coming of the Lord, and all that
precedes it is considered as belonging to “this age,” then New Testament believers are
regarded as living on the eve of that important event, the Lord’s return in glory and the final
consummation. If, on the other hand, the attention is centered on the first coming of Christ, it is
natural to consider the believers of this dispensation as already, though only in principle, living
in the future age. This representation of their condition is not uncommon in the New
Testament. The Kingdom of God is already present, eternal life is realized in principle, the Spirit
is the earnest of the heavenly inheritance, and believers are already seated with Christ in
heavenly places. But while some of the eschatological realities are thus projected into the
present, they are not fully realized until the time of the future consummation. And when we
speak of “eschatology,” we have in mind more particularly the facts and events that are
connected with the second coming of Christ, and that will mark the end of the present
dispensation and will usher in the eternal glories of the future.
E. THE CONTENTS OF ESCHATOLOGY: GENERAL AND INDIVIDUAL ESCHATOLOGY.
1. GENERAL ESCHATOLOGY.
The name “eschatology” calls attention to the fact that the history
of the world and of the human race will finally reach its consummation. It is not an indefinite
and endless process, but a real history moving on to a divinely appointed end. According to
Scripture that end will come as a mighty crisis, and the facts and events associated with this
crisis form the contents of eschatology. Strictly speaking, they also determine its limits. But
because other elements may be included under the general head, it is customary to speak of