Evolution of Jewish Hope and Eschatology

Passage: Amos 5:18-20

Main Idea: Hope and eschatology in the modern world must be considered through the evolution of Jewish eschatology that begins with Genesis 12.

Message Goal: Demonstrate the connection between the Jewish concept of eschatology and what should be understood as Christian hope.

Introduction: Eschatology as Realized Hope

David Novak painted the perfect picture when he concluded that eschatology is best conceived in a phenomenology of human hope, originating in this world but intending another. The unique nature of eschatology is greatly concerned with land on the one hand, and universal fulfillment of family and community on the other.

As we will see, the land is the temporary hope which ultimately creates an allusion of eternal significance for ethnic nation of Israel. The fulfillment of community and family is the eternal and more permanent hope, which was not always recognized and appreciated—in the ancient and modern world.

Eschatology Defined

The modern definitions of eschatology are extremely limiting. They seem to negate the entirety of eschatological history, which [should] contribute to such modern definitions. For instance, The Lexham Bible Dictionary provides the following definition,

The study of the end times, including death, the intermediate state, the afterlife, judgment, the millennium, heaven, and hell.

Notice the key words: death, afterlife, judgment, heaven, hell. These words have dominated our understanding and study of eschatology. Consequently, much disagreement has arisen as a result of the wide range of meanings that are applied to this term.

My position is that eschatology is the study of last hope manifested. Keep in mind, eschatos is the adjective of a noun. Too many times, we have treated eschatos as a noun, when it is the description of something. Furthermore, since the word simply means last and not last things, we must treat it as the unique

The definition as I have articulated requires the proper caution, however. For, it may be appealing to make a one’s eschatological one of modern dispensationalism. Immediately, I respond that we are not talking about differences in time. Neither are we focusing on differences in the administration of covenants. Rather we are speaking of differences in temporary hope. For it is not as if God has determined a difference in the way that he behaves. Rather, man is experiencing a difference in the way they experience the manifestation of temporary hope as time continues towards God’s ultimate end of temporary things.

Abraham’s Eschatological Hope

A way to think through eschatology is ask the question: What was Abraham’s eschatological view? When we ask this question, we are not asking “What was Abraham’s view of the end of the world”, though there are some that would mean precisely that when asking this question. Rather, we are asking, what was Abraham’s hope? The answer is Romans 4:18-22,

Romans 4:18–22 CSB

18 He believed, hoping against hope, so that he became the father of many nations according to what had been spoken: So will your descendants be. 19 He did not weaken in faith when he considered his own body to be already dead (since he was about a hundred years old) and also the deadness of Sarah’s womb. 20 He did not waver in unbelief at God’s promise but was strengthened in his faith and gave glory to God, 21 because he was fully convinced that what God had promised, he was also able to do. 22 Therefore, it was credited to him for righteousness.

Friends, I repeat—Abraham’s hope was not the end of the world, but the beginning of a new one through the blessing of his seed. Before we get to Romans, this could first be seen in Genesis 12:1-5, c.f. Genesis 15:1-20,

Genesis 12:1–5 CSB

1 The Lord said to Abram: Go from your land, your relatives, and your father’s house to the land that I will show you. 2 I will make you into a great nation, I will bless you, I will make your name great, and you will be a blessing. 3 I will bless those who bless you, I will curse anyone who treats you with contempt, and all the peoples on earth will be blessed through you. 4 So Abram went, as the Lord had told him, and Lot went with him. Abram was seventy-five years old when he left Haran. 5 He took his wife, Sarai, his nephew Lot, all the possessions they had accumulated, and the people they had acquired in Haran, and they set out for the land of Canaan. When they came to the land of Canaan,

There are a few things that stand out here:

Land

Name

Covenant blessings