Thinklings Book Club Discussion One: Chapters 1-2


And so starts the inaugural post for discussion of The Thinklings Book Club. Hope you got a lot out of these first two chapters.
First I'll share some brief thoughts and reflections and maybe quote a passage or two I found particularly helpful or insightful. Then I'll ask some questions designed for feedback or discussion.

1. In the introduction to Part 1, Hoekema writes, "[T]he message of biblical eschatology will be seriously impoverished if we do not include in it the present state of the believer and the present phase of the kingdom of God. In other words, full-orbed biblical eschatology must include both what we might call 'inaugural' and 'future' eschatology" (p.1).
I think this is so important to keep in mind. When we first announced this book, when we first announced just the subject of "eschatology," I got more than one response basically asking, "What difference does it make?" People have a hard time understanding how eschatology can be all that crucial an issue or how it can be practical to their everyday Christian life. Putting aside for the moment the concern I have with "practicality" being a litmus test for important theology, I want to quibble most with the idea that eschatology is just a peripheral or minor subject of the Bible. As Hoekema I believe has demonstrated in these first two chapters, the entire Bible is rife with eschatological tension.

This problem usually results from people thinking of eschatology in terms of "the rapture" or just "what happens at the end." But it is so much more than that. The Old Testament is a building up of eschatological tension, waiting for the Messiah who would bring God's Kingdom onto the earth. Throughout the Gospels, chapter after chapter, Jesus preaches the good news of the Kingdom. That's eschatology, folks.

Whatever happens to your millennial or tribulational or prophetic views, if anything, I would hope that at least some of you will get a better sense of how important a "full-orbed eschatology" is to our understanding of the Bible and its message.

2. On that same note, I liked this line from the first chapter: "From first to last, and not merely in the epilogue, Christianity is eschatology, is hope, forward looking and forward moving, and therefore also revolutionizing and transforming the present" (p.3).

3. On p.7 of Chapter 1, Hoekema begins describing how the eschatological outlook of the NT is embodied in the concept of the kingdom of God. I thought this might be a good place to point out to those who might not know that the phrase "kingdom of heaven" in Matthew's Gospel is synonymous with "kingdom of God." Matthew employs that variation perhaps primarily out of respect for his Jewish audience, a readership that does not write or say the divine name.
This is merely interesting at first glance, but can actually be somewhat helpful in interpretation. Think of how many passages in Matthew's Gospel speaking of "the kingdom of heaven" that might be interpreted with "heaven" in mind -- meaning, the celestial place of Paradise where God lives -- rather than with the very present and very earthly kingdom in mind. Might knowing that "the kingdom of heaven" doesn't necessarily mean "up in the sky" affect your understanding of certain parts of the Gospel?

4. On that same page, Hoekema begins discussing the concept of covenant. This is another important facet to a better understanding of biblical eschatology. Thinking of eschatology in covenantal terms pretty much makes the entire New Testament in some way eschatological.

5. On p.10, Hoekema discusses the aspect of judgment in the Day of the Lord concept. He quotes Amos 5:18: "Woe to you who desire the day of the Lord! / Why would you have the day of the Lord? / It is darkness, and not light."
For some reason, that reminded me of the literary fallacy at work in the very name of the Left Behind phenomenon. When I read the "left behind" passages in the Olivet Discourse (see Matthew 24 especially), it seems fairly clear to me that the ones taken are taken to judgment. Jesus compares to the ones taken by surprise to the ones destroyed in the Noahic flood; he describes his coming like a thief who ransacks the house. The entire thrust of that little passage, context clues and all, indicate that the ones taken are taken to judgment. That means that the ones left are fortunate.
It's good to be left behind! ;-)

6. Both the concepts of inaugurated eschatology and prophetic perspective tie into the eschatological concept commonly called "the already and the not yet." Full preterists and full futurists both miss the balance the NT demands. From Chapter 2:
"The New Testament believer is conscious, on the one hand, of the fact that the great eschatological event predicted in the Old Testament has already happened, while on the other hand he realizes that another momentous series of eschatological events is still to come" (p.13).

7. On p.19, Hoekema differentiates between "the last days" and "the last day". I thought that was really interesting, as well as really important as we parse out how the New Testament teaches an inaugurated eschatology.

8. On p.21, Hoekema quotes George Eldon Ladd: "The church's witness to God's victory in the future is based on a victory already achieved in history. It proclaims not merely hope, but a hope based on events in history and its own experience."
A few things:
First, I think this is an excellent and to-the-point summation of how ?practical? eschatology can be, of how important it can be to the Christian?s daily life. Our eschatology is one of victory, one of hope, one of faith in the kingdom Jesus brought and died to initiate. Our eschatology ought to be rooted in his resurrection. Those are all important things, crucial things ? wouldn?t you say?
Secondly, I?d take this moment to recommend Ladd?s books. In this vein, his The Gospel of the Kingdom is a fantastic little book that really opens up the importance of understanding the kingdom.
Thirdly, I think this quote is important because it touches on how our eschatology ought to be looking back as much as it is looking forward. It was my good friend and fellow Thinkling Michael Asbell who started this whole journey for me with one simple statement made one day when we were both working at the bookstore. He said, ?Our eschatology ought to look back to Jesus? crucifixion and resurrection as much or more than it looks forward to his return.? Mind-opening stuff. The historical events that enacted the atonement are perhaps the most important eschatological events.

Questions for Reflection and Discussion

Now some questions. These don?t all have to be answered. I hope that everyone who?s taking part in the club will come to the discussion with their own thoughts and reflections and questions for the group. And hopefully the conversation will take on a life of its own from there. But if you need some steering or just want a jumping-off place, here are some questions to get y?all thinking. But this isn?t a quiz. I really want our relationship in this discussion to be as co-participants, with me just facilitating and hosting the conversation. Not with me lecturing and quizzing you.
(Two rules: 1) While little debates are perhaps inevitable, no ?arguing? please. The normal rules of comment threads on this site apply ? be kind and respectful. 2) Try to keep thoughts simple and as focused as possible. Let?s remember that not all who are participating are as smart as you. ;-) Let?s let everyone play and let?s all play nice.)

1. We have learned that a biblical eschatology is inaugurated eschatology, one with a proper tension between the already and the not yet. What might the implications be of having a completely ?present? eschatology or a completely ?future? eschatology? What problems might arise from either of these errors?

2. In what ways does Jesus fulfill the eschatological roles of Prophet, Priest, and King? What Scriptures might help us answer?

3. On p.11, Hoekema listed the seven following eschatological realities Old Testament believers looked for for future fulfillment: 1) the coming redeemer, 2) the kingdom of God, 3) the new covenant, 4) the restoration of Israel, 5) the outpouring of the Spirit, 6) the day of the Lord, and 7) the new heavens and the new earth.
Some of these are trickier and more complicated than others, but what Scriptural references in the NT deal with these realities? Which ones have been fulfilled, either fully or partially, already? Which ones are still partially or totally future?

4. Just in these first two chapters, has your understanding of eschatology changed or grown at all? If so, how?
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Next assignment: for next Monday, March 28, read Chapter 3 (approx. 18 pages).