Pauline Eschatology

Eschatology is the doctrine of the last things. The last three things refer to the second coming of Jesus Christ, the resurrection, and the judgement of humankind. The study of eschatology is the study of future events. The eschatology in Pauline thought is related to individuals and the cosmos. The apostle Paul also talks about the eschatology of his epistles, which is described by the author below.

Definition of eschatology

Eschatology is the branch of theology that is concerned with final things such as the future of the world, the parousia of Jesus Christ, the coming kingdom of God, the judgement of humankind, the resurrection from the dead, heaven and hell, the transformation of the cosmos, and so on. It is the doctrine of last things.The term "eschatology" is often used interchangeably with "apocalyptic." The study of eschatology is the study of the last thing. The Greek word eschaton, which means last,

Different Trends in Pauline Eschatology

Individual and cosmic

We find both individual and cosmic eschatology intertwined in Paul. Personal or individual eschatology deals with the status or condition of a person (1 Thess 4:4, 1 Corinthians 15, 2 Corinthians 5:1–10, and Phil. 1:21–26). Cosmic or universal eschatology deals with the end of space and time (Rom. 8:18–25cf., 2 Thess. 2). Apocalypticism is a particular way of expressing cosmic eschatology using symbolic and mythical language (Mrk 13, 2 Thes 2, Rev 21). Just as God reconciled humankind to himself, he will also reconcile all creation to himself through Jesus Christ. For Paul, the liberation of the material world from evil and decay remains the corollary of the liberation of the body (Rom 8:19–23).

Present and future

Another trend in Pauline eschatology appears to be eschatology as present means already and future means not yet realities. However, Paul refers to both aspects. In Gal. 4:5, he maintains that the time is fulfilled. The new creation is a present reality in Christ (2 Cor 5:17), and the eschatological blessing is foretasted even now by the believers (1 Cor 10:11). On the other hand, Paul argues that the world is passing away (1 Cor 7:29) and the resurrection of the dead is at hand (1 Cor 15:50ff).

Eschaton is imminent but delayed.

In his earlier epistles, Paul makes repeated references to Parousia as imminent, but in the later epistles, the delay of Parousia is evident. The majority of scholars observe a shift in emphasis in Pauline Eschatology. R.H. Charles identifies four stages of development in Pauline eschatology. The first stage is found in I and II Thessalonians, which point out the eschatological events as imminent. The second stage is evident in 1 Corinthians, which deals with the resurrection of most saints. The third is set forth in II Corinthians and Romans, which assume the delay of Parroquia. The final stage is seen in Philippians, Colossians, and Ephesians, which recall the cosmic significance of Christ. Another major study of the development of Pauline eschatology is done by C.H. Dodd. He identifies three stages of development. First, in Thessalonians, Paul thinks that he would remain alive in the body until the return of Christ (1 Thess 4:15, 17), but in 2 Corinthians 4:12 and 5:4 he gives the possibility that he would die before the Lord’s return. Second, in the earlier epistles (I & II Thess; 1 Cor), Paul attempts to teach that the second coming is imminent, but in the later epistles, the emphasis on Parousia is lacking (Rom 13:11–14). Third, in the earlier epistles, it seems that there is a depreciation of the present order (1 Cor 7:31), but the later epistles recognise that human institutions and the world have value in Christian life.

Major eschatological events

The return of Christ

Paul says that Parousia would happen unexpectedly (1 Thess 5:1–11). In the context of the delay of Parousia, Paul had to emphasise the idea of a general resurrection. What is important in this passage is that both the dead and the living will be gathered together into one fellowship at the coming of Christ. Therefore, life or death makes no difference to the Christian, and there is no unbridged gap between the living and the dead (1 Thessalonians 4:17; 5:10). Paul uses three terms to describe the return of the Lord.

Parousia: The meaning of the parousia is presence (Phil 2:22) or arrival (1 Cor 10:17, 2 Cor 7:7). Christ is now seated at the right hand of God. It is believed that he will come and visit the earth again in personal presence at the end of the age in power and glory. The parousia is referred to by Paul both as the revelation of our Lord Jesus Christ (1 Cor 1:6) and as the day of Jesus Christ (1 Cor 1:8); Phil 1:6; 3:12-21) on the analogy of the OT expression, the day of the Lord. 

Apokalupsis: The meaning of the word apokalupsis is unveiling or disclosure. It means the revelation of his lordship to the entire world (2 Thess 1:2; 1 Cor 1:7).

Epiphaneia: it means manifestation or appearing. This term refers to the visible manifestation of Christ's return. This term is largely found in the pastoral epistles (2 Tim 1:10; Tit 2:13).

These three Greek terms signify the manifestation of Jesus Christ physically and visibly on the face of the earth, and then he will gather all the faithful to himself.

Resurrection of the dead

Paul’s conviction in this process of change from death to life and from the perishable to the imperishable is based on the certainty and fact of Christ’s resurrection from the dead (1 Cor. 15:3, 4, and 20). The death and resurrection of Christ are the central message of Paul’s preaching. There is no meaning to the gospel or faith if the centrality of the death and resurrection of Christ is removed (1 Cor. 15:12–19). Paul emphasises not only the centrality of the resurrection to come but also the reality of death. He describes death as the last enemy to be conquered by the risen Christ (15:20); therefore, death is not a disadvantage in Pauline eschatology but only an interim phase where the metamorphosis takes place. There is a note of triumph in this passage because death will ultimately be swallowed up in the victory to come (15:54).

What happens at death?

If death happens before Parousia, what would be the state of the soul's existence between death and Parousia? Paul discusses this issue in 2 Corinthians 5:1–10, which is used in a polemical context. It is directed against the Gnostic and dualistic longing for deliverance from all things pertaining to the body. Over against this view, Paul gives the hope of a new heavenly house to which we are to be transported and of new raiment with which we are to be clothed with a new kind of body. In other words, at death, there will be dissolution of the earthly tent-like body, and then the believers will receive an eternal and heavenly body at the resurrection. The physical death means no acquisition of the disembodiment but an immediate enjoyment of being at home with the Lord (2 Cor 4:16). Some kind of new embodiment is available at death. As O. Cullmann rightly states, Paul’s expectation of the state of the dead in 2 Corinthians 5 is hebraic, for he abhors the idea of existing as a disembodied spirit, while the Greeks welcome it.

Judgement

Paul develops the doctrine of judgement clearly in Rom 2, where God will judge all humans according to their works. To the righteous he will provide eternal life, and to the wicked wrath and fury (Vv. 6–10). Both Jews and Gentiles will be judged on the basis of the faith they have (Rom 1:18ff). the Jews on the basis of the Torah and the Gentiles on the basis of the law of God written on their hearts (vv. 14–16).

2 Thess2:3-12

The traditional interpretation regarding this passage is that the restraining force is the Roman Empire and the restrainer is the Emperor himself. Since the 19th century, this interpretation has been challenged. The historical interpretation of this passage has gradually been rejected in favour of a mythological interpretation. M. Dibelius suggests that the background of the idea in this passage is the myth of the binding of Satan, who is released at the end time. will persecute the saints but will be defeated by Christ at Parousia. The myth of binding and losing is a popular eschatological idea found in Jewish and Christian apocalyptic writings.

Both historical and mythological interpretations have been found unsatisfactory by modern scholars, and therefore fresh interpretations have been proposed. For example, O. Cullmann and J. Munck have given a missionary interpretation to this passage. According to them, the restraining force is the preaching of the gospel to all the world before the end time (Mrk 13:10). According to Cullmann, the restraint is the gospel to be proclaimed, and the restrainer is St. Paul. Probably all that Paul means in 2 Thess. 2:7 is that the present force of rebellion is to come to a climax in the form of a man of rebellion. At Parousia, the lesser opposition will disappear. In any case, it is clear that Paul is making use of the traditional belief in apocalyptic literature to explain the delay of Parousia.

Rome 8:18-25

In this epistle to the Romans, the problem of eschatology is not dealt with at all, but Paul gives a fuller exposition of eschatological and apocalyptic themes on a different plane. Paul discusses the redemption of humankind and the redemption of the whole universe as intertwined. Like humankind, the universe is also subject to futility and change. But at the same time, the universe is sighing and longing for the final revelation of the children of God. The redemption of humanity is an essential part of the total drama of salvation.

The Final Restoration of Israel (Rom 9–11)

The restoration of Israel is an important event Paul expects to occur in connection with the consummation. This idea is expounded in Rom 9–11, where Paul deals with the rejection of Israel by their rejection of Christ and the final restoration of Israel by their acceptance of Christ. Even in the rejection of Israel, God had a purpose that by Israel’s fall salvation might come to the gentiles (Rom 11:11). Hence, Paul makes a key statement: "Now if their trespass means riches for the world, and if their failure means riches for the Gentiles, how much more does their full inclusion mean?" (11:12). In this statement, Paul discusses his theology of the future salvation of Israel. If the fall of Israel has brought salvation to the Gentiles, in what greater measure will the full inclusion of Israel bring salvation to the gentile world? Israel was God’s chosen instrument to bring salvation to the world. This was the heart of the promise of Christ’s incarnation into the world as the son of pure Israelites. But Israel’s rejection of her Messiah was the means used by God to bring salvation to the Gentiles. However, this is not the end of the story; in the eschaton or last days, two things must happen: the fullness of literal Israel must come in, and by her salvation, greater riches will be brought to the Gentile world. The same idea is further developed in Rom 11:15–16, where Paul says that the present rejection of Israel has resulted in the reconciliation of the world and the future salvation of Israel as life from the dead. Israel's future salvation will issue in a new order of blessedness and liberation for the Gentile world. That is compared to the emergence of life from the dead. This is to say Israel’s final restoration is connected with the conversation of the Gentiles (11:25–26). The salvation of Israel appears to be an eschatological event in Paul’s thought.

Conclusion 

The sovereignty and the final victory of God, who alone is able to complete the work of redemption that has begun in Christ, are the main messages of Paul’s eschatology. Pauline eschatology can be understood in anthropological and cosmological terms. Paul exhorts the Christian to be watchful, as those who stand at the dawn of a new day and who do not belong to darkness (1 Thess. 5:1–11); his eschatological teaching strongly opposes anxiety, faint-heartedness, and indolence, and calls the believers to stand firm (1 Cor 15:13–58).

Bibliography

Varghese, B. Pauline Theology: An Introduction, India: El-Shalom Publishers, 2012.

Elvell, Walter A., "Evangelical Dictionary of Theology," Michigan: Baker Academic, 2001, p. 386.

Harthorne, Gerald F., and Ralph P. Martin, "Dictionary Paul and His Letters," England: Inter-Varsity Press, 1993.

Grudem, Wayne. Systematic Theology: An Introduction to Biblical Doctrine. Leicester: IVP, 1994.