Last Days in the New Testament
“And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh,
and your sons and your daughters shall prophesy, and your young men shall see visions,
and your old men shall dream dreams . . .” - Acts 2:17
As I showed last week, the “latter days” is a biblical term that begins in Genesis 49:1 and proceeds through the entire Old Testament. Moses uses the term, and so do the Prophets. Likewise, the Apostles, who depend upon the Old Testament for their own letters, speak of the “last days” five times in New Testament (Acts 2:17; Hebrews 1:2; 2 Tim. 3:1; James 5:3; and 2 Pet. 3:3). From these uses, biblical scholars, pastors, and theologians have come to hold one of three positions.
Generally speaking, these three positions coincide with three different approaches to eschatology.
To put it into a picture, you have three approaches:
? Pentecost
? Temple Destroyed / End of Old Covenant (70 AD)
?️ The Great Tribulation
?♂️ Today
? The Eternal State
As you can see from these three timelines, the Futurist reads the New Testament as describing events thousands of years from the Apostles. As a result, the New Testament becomes a key by which we understand current and future events. This approach puts heavy stress on the prophetic element of God’s Word, but lighter emphasis on the ways that the Apostles attempted to show Old Testament prophecies as fulfilled in the first century. Certainly, Futurists apply the Old Testament to the person and work of Christ. But often, these fulfillments are seen as Christological more than eschatological. And the resulting approach to Scripture is one that looks to the future for all eschatological fulfillments.
By contrast, the Idealist sees the Last Days as beginning in the first century and continuing until the return of Christ. They appeal to passages like Acts 2:17 and the outpouring of the Spirit as a fulfillment of Joel 2. Equally, in the case of G. K. Beale, he shows how the content of the Latter Days passages in the Old Testament (e.g., Gen. 49:1; Num. 24:14; Deut. 4:30; 31:29; Daniel 2:27–29, 45; etc.) is clearly applied to Christ and his kingdom all throughout the New Testament. Indeed, in the chart offered below, I glean from his work to show the many ways Old Testament texts are fulfilled in the New Testament. Accordingly, when it comes to the last days, Idealists see their arrival in all the events related to Christ’s resurrection, ascension, and outpouring of the Holy Spirit. As Hebrews 1:2 speaks of “these last days” as the ones in which God “has spoken to us by his Son.” Accordingly, they place the last days in the first century and they see them continuing until the return of Christ.
This was the approach that I held for many years, as I read passages like Acts 2:17 and Hebrews 1:2 identifying the latter days as beginning with the Apostles. Even more, when you consider the ways in which the end-time expectations of the Prophets are fulfilled in Christ preaching the kingdom, establishing a new temple, and pouring out the Spirit for the purpose of a new creation, it only makes sense to say that the latter days have begun. And in fact, if you want to consider that argument further, take time to read the Scriptures in this chart.
Yet, as I worked my way through the New Testament last year, I began to see a few other features about the last days and how the Apostles applied the eschatology they received from Jesus and his Olivet Discourse (Matthew 24 // Mark 13 // Luke 21). In a couple weeks, I will address Jesus’s stated eschatology on the Mount of Olives, but for now consider these seven observations.
Putting all of this together, I began to consider the claims that the last days were the forty years (one generation) that spanned the distance between Christ’s resurrection / ascension / Pentecost and the time of the judgment on Jerusalem, which Jesus describes throughout the Gospels. At first, this reading seems odd because of how “latter days” are used by Futurists and Idealists, but on a second (or twenty-second) reading of the New Testament, I believe the period of time that the apostles founded the church, which corresponds to the inspiration of the New Testament, we see the birth pains of God’s bride being born (cf. Ezekiel 16). That is to say, in the trials and tribulations of the first generation, we see many of the promises and prophesies of Christ being fulfilled. The church, composed of Jews and Gentiles, is formed as one new man, emerging from the nation of Israel who is not only under God’s judgment in the first century, but is actively seeking to destroy the new covenant people—as the whole New Testament describes.
Saying all of this, there are countless biblical passages that need to be examined to confirm or deny this claim. But for now, let me explain the way I now see the Latter Days and then invite you to examine the passages in the chart and the ones listed in the seven observations to see how the New Testament shows us the ways that Latter Day expectations are fulfilled in the first century. By reading the New Testament passages with the Old, you won’t have all of your questions answered. But you should be able to grasp how many Old Testament prophecies about the Last Days are shown to be fulfilled in the first century.
So, in contrast to the Futurist reading of the Latter Days and paralleling the Idealist in many ways, the (Partial) Preterist reads the last days as taking place in the last days of the old covenant people of Israel. They read the promise of the kingdom, the Spirit, the temple, and the new creation as arriving in the last days of the old covenant. And then, as the New Testament helps us to see, they see these days coming to a close with the end of the old covenant, as signified by the destruction of the temple. This is the time of the Reformation (Heb. 9:10), and it may even be the time of the Gentiles (Luke 21:24; Rom. 11:25) as they bring down the structures of Israel, which have become defiled by the sins of the priests and rulers of Jerusalem.
To anticipate one objection, or two, a preterist reading does not mean everything is fulfilled in the first century (that is the heresy of hyper-preterism). And a preterist reading does not deny the way that God continues to sift the nations today. Rather, the judgment that Malachi promised (Malachi 3–4), John the Baptist applied to Christ (Matthew 3), and Jesus prophesied when he stood on the Mount of Olives (Matthew 24), this fiery judgment is what came to Jerusalem, after all the elect of Israel were gathered to Christ and the church. And by means of Christ making good on his judgment, he warns all nations to repent and believe, lest the same judgment come upon them.
All that to say, a preterist reading of the New Testament does not mean the latter days have nothing to say today. It may even add more gravity to the warnings to kings and nations to kiss the son, while time remains. For truly, if God brought a judgment on his chosen people, the nation of Israel, he will show no qualms in bringing judgments on other peoples, lands, and nations who refuse to honor Christ. Thus, while a preterist reading may at first suggest that the New Testament has nothing to say about our day today, it is actually the opposite. If the nations who owe their existence to the God of Abraham, Isaac, and Jacob do not acknowledge the Lordship of Abraham’s true seed, the Lord Jesus Christ, then their days are numbered. And if you don’t believe it, look at what happened in the first century in Jerusalem.
Long story short, it seems best historically, textually, and even evangelistically to be able to read the last days as describing events in the generation between the Ascension and the judgment on the temple. Still, don’t just take my word for it. Take time to read the verses in the chart and the ones listed in the seven observations. Let Scripture persuade you and shape your understanding of eschatology. And then, ask the Lord how to be faithful for you in your generation—our generation.
For in fact, what we read in Scripture about the latter days has massive implications for our lives, to live faithfully in the time that God has given to us. And truly, our time is shorter today than ever before. So take time to read these verses in the their original context and then consider how they might spur you on to prepare for the day when the Lord comes again.
For His Glory and your joy in Christ,
Pastor David
[1] We will consider differing views on Revelation in a coming week.
[2] I will examine these passages in a future post.
[3] For a preterist reading of Matthew 24, see this blog. For Mark 13, see this blog.
and your sons and your daughters shall prophesy, and your young men shall see visions,
and your old men shall dream dreams . . .” - Acts 2:17
As I showed last week, the “latter days” is a biblical term that begins in Genesis 49:1 and proceeds through the entire Old Testament. Moses uses the term, and so do the Prophets. Likewise, the Apostles, who depend upon the Old Testament for their own letters, speak of the “last days” five times in New Testament (Acts 2:17; Hebrews 1:2; 2 Tim. 3:1; James 5:3; and 2 Pet. 3:3). From these uses, biblical scholars, pastors, and theologians have come to hold one of three positions.
1. The Last Days are still future
2. The Last Days are current
3. The Last Days are past
Generally speaking, these three positions coincide with three different approaches to eschatology.
1. Futurist. There are some who believe the last days are still future and are awaiting the tribulation and other end-time events. These Christians might be called futurists, and usually they hold to some or all of the tenets of Dispensationalism.
2. Idealist. There are others who believe the last days are present, typically believe the last days came with the outpouring of the Spirit (Acts 2:17), and that they will continue until Christ comes again. These Christians believe in some form of inaugurated eschatology, where the future age is already present, but not yet consummated. When it comes to the book of Revelation, these Christian might be called idealists, for they see that book as depicting a common and repeated series of tribulations that run through church history.[1]
3. (Partial) Preterist. There are others who believe the last days began in the first century and brought to a close the old covenant, so that today the latter days are in the past. These Christian might be called preterist in their approach. Or better, partial preterists, because full preterists (or, hyper-preterists) deny the future return of the exalted Christ.
To put it into a picture, you have three approaches:
? Pentecost
? Temple Destroyed / End of Old Covenant (70 AD)
?️ The Great Tribulation
?♂️ Today
? The Eternal State
As you can see from these three timelines, the Futurist reads the New Testament as describing events thousands of years from the Apostles. As a result, the New Testament becomes a key by which we understand current and future events. This approach puts heavy stress on the prophetic element of God’s Word, but lighter emphasis on the ways that the Apostles attempted to show Old Testament prophecies as fulfilled in the first century. Certainly, Futurists apply the Old Testament to the person and work of Christ. But often, these fulfillments are seen as Christological more than eschatological. And the resulting approach to Scripture is one that looks to the future for all eschatological fulfillments.
By contrast, the Idealist sees the Last Days as beginning in the first century and continuing until the return of Christ. They appeal to passages like Acts 2:17 and the outpouring of the Spirit as a fulfillment of Joel 2. Equally, in the case of G. K. Beale, he shows how the content of the Latter Days passages in the Old Testament (e.g., Gen. 49:1; Num. 24:14; Deut. 4:30; 31:29; Daniel 2:27–29, 45; etc.) is clearly applied to Christ and his kingdom all throughout the New Testament. Indeed, in the chart offered below, I glean from his work to show the many ways Old Testament texts are fulfilled in the New Testament. Accordingly, when it comes to the last days, Idealists see their arrival in all the events related to Christ’s resurrection, ascension, and outpouring of the Holy Spirit. As Hebrews 1:2 speaks of “these last days” as the ones in which God “has spoken to us by his Son.” Accordingly, they place the last days in the first century and they see them continuing until the return of Christ.
This was the approach that I held for many years, as I read passages like Acts 2:17 and Hebrews 1:2 identifying the latter days as beginning with the Apostles. Even more, when you consider the ways in which the end-time expectations of the Prophets are fulfilled in Christ preaching the kingdom, establishing a new temple, and pouring out the Spirit for the purpose of a new creation, it only makes sense to say that the latter days have begun. And in fact, if you want to consider that argument further, take time to read the Scriptures in this chart.
| Old Testament Prophecy | New Testament Fulfillment | |
End Times Tribulation
| Gospels
| Epistles
|
Return From Exile / New Exodus
| Gospels
| Epistles
|
Salvation
| Gospels
| Epistles
|
Resurrection
| Gospels
| Epistles
|
Kingdom of God
| Gospels
| Epistles
|
Davidic King (Judah’s Scepter)
| Gospels
| Epistles
|
New Creation
| Gospels
| Epistles
|
Restoration of Israel
| Gospels
| Epistles
|
Nations Coming to Zion
| Gospels
| Epistles
|
New Covenant
| Gospels
| Epistles
|
Holy Spirit
| Gospels
| Epistles
|
Temple
| Gospels
| Epistles
|
Priesthood
| Gospels
| Epistles
|
Yet, as I worked my way through the New Testament last year, I began to see a few other features about the last days and how the Apostles applied the eschatology they received from Jesus and his Olivet Discourse (Matthew 24 // Mark 13 // Luke 21). In a couple weeks, I will address Jesus’s stated eschatology on the Mount of Olives, but for now consider these seven observations.
1. Jesus repeatedly addresses the “evil and adulterous generation” of his own day (Matt. 11:16; 12:39, 41, 42, 45; 16:4; 17:17; 23:36; 24:34; Luke 11:29–32, 51–52). Tellingly, he threatens judgment upon them in their own generation.
2. The Apostles constantly speak of impending judgment—i.e., that the time is near (Matthew 10:23; 26:64; Romans 13:11–12; 1 Corinthians 7:31; 1 Corinthians 10:11; Philippians 4:5; James 5:8–9; 1 Peter 4:7; 1 John 2:18).[2]
3. The Olivet Discourse prophecies the destruction of two temples—Jesus’s death on the cross (with the rending of the temple veil), followed by the full destruction of that same house of God in 70 AD.[3]
4. In Revelation 2–3, Jesus can speak about his coming in ways other than the end of the age. He warns the churches of Asia Minor and says if they do not repent, he will come and remove their lampstand. This coming is not awaiting the final return of Christ, but happens in time.
5. The time of reformation (Heb. 9:10) anticipates the end of the old covenant and the beginning of the new. Even more, Hebrews 8:13 describes the old covenant with its temple, priesthood, and sacrifices as something coming to an end. “In speaking of a new covenant, he makes the first one obsolete. And what is becoming obsolete and growing old is ready to vanish away.”
6. Staying in Hebrews, the author describes Jesus as entering a temple made without hands and purifying the heavenly sanctuary. Couple with the removal of Satan from heaven (Revelation 12), we come to the conclusion that with the arrival of the new covenant comes a new world. In short, the temple in heaven becomes the place where Christ is ruling, interceding, and sending forth his Spirit. And by extension this changes everything on the earth. Failure to appreciate this cosmic change will skew our understanding of eschatology.
7. Finally, the language of the “latter days” is describing the end of something that is coming soon, not the beginning of something that will last for millennia. On the basis of taking these words seriously, I believe we should see the last days as something shorter than a millennium, and on the basis of the word last (not first or new), we should see this period as describing the end of an era, not the beginning.
Putting all of this together, I began to consider the claims that the last days were the forty years (one generation) that spanned the distance between Christ’s resurrection / ascension / Pentecost and the time of the judgment on Jerusalem, which Jesus describes throughout the Gospels. At first, this reading seems odd because of how “latter days” are used by Futurists and Idealists, but on a second (or twenty-second) reading of the New Testament, I believe the period of time that the apostles founded the church, which corresponds to the inspiration of the New Testament, we see the birth pains of God’s bride being born (cf. Ezekiel 16). That is to say, in the trials and tribulations of the first generation, we see many of the promises and prophesies of Christ being fulfilled. The church, composed of Jews and Gentiles, is formed as one new man, emerging from the nation of Israel who is not only under God’s judgment in the first century, but is actively seeking to destroy the new covenant people—as the whole New Testament describes.
Saying all of this, there are countless biblical passages that need to be examined to confirm or deny this claim. But for now, let me explain the way I now see the Latter Days and then invite you to examine the passages in the chart and the ones listed in the seven observations to see how the New Testament shows us the ways that Latter Day expectations are fulfilled in the first century. By reading the New Testament passages with the Old, you won’t have all of your questions answered. But you should be able to grasp how many Old Testament prophecies about the Last Days are shown to be fulfilled in the first century.
So, in contrast to the Futurist reading of the Latter Days and paralleling the Idealist in many ways, the (Partial) Preterist reads the last days as taking place in the last days of the old covenant people of Israel. They read the promise of the kingdom, the Spirit, the temple, and the new creation as arriving in the last days of the old covenant. And then, as the New Testament helps us to see, they see these days coming to a close with the end of the old covenant, as signified by the destruction of the temple. This is the time of the Reformation (Heb. 9:10), and it may even be the time of the Gentiles (Luke 21:24; Rom. 11:25) as they bring down the structures of Israel, which have become defiled by the sins of the priests and rulers of Jerusalem.
To anticipate one objection, or two, a preterist reading does not mean everything is fulfilled in the first century (that is the heresy of hyper-preterism). And a preterist reading does not deny the way that God continues to sift the nations today. Rather, the judgment that Malachi promised (Malachi 3–4), John the Baptist applied to Christ (Matthew 3), and Jesus prophesied when he stood on the Mount of Olives (Matthew 24), this fiery judgment is what came to Jerusalem, after all the elect of Israel were gathered to Christ and the church. And by means of Christ making good on his judgment, he warns all nations to repent and believe, lest the same judgment come upon them.
All that to say, a preterist reading of the New Testament does not mean the latter days have nothing to say today. It may even add more gravity to the warnings to kings and nations to kiss the son, while time remains. For truly, if God brought a judgment on his chosen people, the nation of Israel, he will show no qualms in bringing judgments on other peoples, lands, and nations who refuse to honor Christ. Thus, while a preterist reading may at first suggest that the New Testament has nothing to say about our day today, it is actually the opposite. If the nations who owe their existence to the God of Abraham, Isaac, and Jacob do not acknowledge the Lordship of Abraham’s true seed, the Lord Jesus Christ, then their days are numbered. And if you don’t believe it, look at what happened in the first century in Jerusalem.
Long story short, it seems best historically, textually, and even evangelistically to be able to read the last days as describing events in the generation between the Ascension and the judgment on the temple. Still, don’t just take my word for it. Take time to read the verses in the chart and the ones listed in the seven observations. Let Scripture persuade you and shape your understanding of eschatology. And then, ask the Lord how to be faithful for you in your generation—our generation.
For in fact, what we read in Scripture about the latter days has massive implications for our lives, to live faithfully in the time that God has given to us. And truly, our time is shorter today than ever before. So take time to read these verses in the their original context and then consider how they might spur you on to prepare for the day when the Lord comes again.
For His Glory and your joy in Christ,
Pastor David
[1] We will consider differing views on Revelation in a coming week.
[2] I will examine these passages in a future post.
[3] For a preterist reading of Matthew 24, see this blog. For Mark 13, see this blog.
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