Introduction to eschatology (Doctrine of the End Times) Summary

  • Importance of eschatological thinking
  • ~The fear of God
  • A proper approach to the subject
  • Interpreting Scripture
  • Now and not yet & dual reference of prophecy
  • ~This age and the age to come
  • ~Eternal Life – Now and Then
  • ~Kingdom – Now and Then
  • ~The Last Days and the Last Day
  • Surely the Sovereign Lord does nothing without revealing his plan to his servants the prophets ... The Sovereign Lord has spoken – who can but prophesy?”[1]  This is an important biblical principle. It means that God, as a God of revelation, wishes to reveals his purposes to his people.  It is quite clear in the New Testament that God wants his people to be aware of what is going to happen in the future (even though not in detail).  Speaking of the great Day of the Lord, when Jesus returns, Paul says “But you, brothers and sisters, are not in darkness so that this day should surprise you like a thief. You are all children of the light and children of the day. We do not belong to the night or to the darkness. So then, let us not be like others, who are asleep, but let us be awake and sober.”[2]
  • Importance of eschatological thinking

  • The New Testament really does teach we should be thinking frequently about the End Times. It is true that Jesus says “do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own” (Matt 6:34). But he is talking about worrying. He is not saying we should not think about the future or live in the light of it. However, it is clear that Jesus intended us to think frequently about eschatology.
  • He stressed the Kingdom which is ultimately eschatological. He taught us to pray regularly for his eschatological Kingdom to come (in the Lord’s Prayer). One of the prayers of the early church was “Maranatha” “Come, Lord” (see 1 Cor 16:22). I counted 118 passages on eschatology in the NT excluding Revelation. This includes 8 major passages plus a whole book - Revelation.
  • Jesus emphasized eschatology in Holy Week. In answer to a question from the disciples, he prophesied the destruction of the Temple (which was brought about by the Romans 40 years later in AD70). But he also prophesied the End Times and urged his disciples to look out for both early (recurring) and later signs of his Return (see Matthew 24). urges us to “keep watch, because you do not know on what day your Lord will come” (v 42) and to “be ready, because the Son of Man will come at an hour when you do not expect him” (Matt 24:42, 44).
  • Jesus also told the parable of the Ten Young Women (Virgins) in Holy Week. They were waiting for the bridegroom to come but he “was a long time in coming, and they all became drowsy and fell asleep.”[3] That’s a good picture of the church and of many Christians today. Because the ‘bridegroom’ (Jesus) is a long time in coming (the Second Coming) they have stopped concentrating and don’t think about his Return. However, Jesus’ message is for those who have not made any preparation for his Return, i.e. have not come to faith in him, shown in obedience. Such people, he says, when he returns, will be shut out from his presence – a solemn warning.
  • He also described the last judgment.[4] When he returns he will judge the people of all nations. The criterion of judgment is people’s attitude towards the followers of Jesus (which, of course, shows their attitude towards him). Only those who show love and kindness towards the followers of Jesus (and so to him) will have eternal life. 
  • At the Last Supper, Jesus taught that Communion not only looks back to his death but forward to when he will drink wine with his disciples in his Father’s kingdom.[5] Paul says Communion proclaims the Lord’s death “until he comes.”[6] Jesus was referring to a prophecy of Isaiah that God “will prepare a banquet for all the nations of the world—a banquet of the richest food and the finest wine. Here he will suddenly remove the cloud of sorrow that has been hanging over all the nations. ... will destroy death forever .... will wipe away the tears from everyone's eyes.”[7] We should be looking forward to that?
  • When Jesus was tried by the Sanhedrin (Jewish court) the high priest said: “Tell us if you are the Messiah, the Son of God.” Jesus replied: “‘You have said so ..... ‘But I say to all of you: from now on you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven.’”[8] Jesus looked beyond the horror of the cross to the time (still future) when he returns “on the clouds of heaven with power and great glory.”[9] I strongly recommend that we think of his return daily.
  • Paul teaches about the Second Coming in 1 Thess 4 and says “Therefore encourage one another with these words” (v 18). He urges us to “be awake and sober” about Jesus’ return (1 Thess 5:6). He teaches more about the second coming etc., in 2 Thess 1 & 2 so obviously he wants Christians to know about it and think about it. He also writes that we are “to live self-controlled, upright and godly lives in this present age, while we wait for the blessed hope – the appearing of the glory of our great God and Saviour, Jesus Christ”(Titus 2:12-13).
  • Peter writes: “The end of all things is near. Therefore be alert and of sober mind so that you may pray” (1 Peter 4:7).
  • The Holy Spirit inspired John to write the Book of Revelation to teach us about the End Times, including the difficulties and suffering involved.
  • So it is also clear that Jesus and the apostles thought about it regularly and taught the church accordingly. But many of us do not do so. Eschatology needs to be reinstated in the church and in the thinking of the individual Christian. It is perhaps helpful to realize that this is in line with the creeds and liturgies of the church, as the Appendix[10] makes clear.

The fear of God

  • One of the greatest failings of the modern church is to soft-pedal or ignore the fear of God. This is one of the main reasons for a neglect of eschatology (the doctrine of the End Times).  If we really thought we are going to stand before God individually to answer for our behaviour we would live accordingly. But, as Paul said in Romans 3:18 “There is no fear of God before their eyes.” As a result, he says, people don’t seek God, and they fall into sin.
  • Of course, some people don’t believe in God. The rather pathetic atheist bus advert campaign stated: “There’s probably no God. Now stop worrying and enjoy your life.”  Probably”?  What if there is, and he holds us accountable? It’s got to be incredibly unwise to take the risk of relying on thinking there “probably” is “no God.”
  • It’s the same with the popular word “yolo” which means “you only live once” and it is an excuse to live irresponsibly. As someone said, it should stand for “you oughta look out!” Jesus rebuked people whose philosophy was “Take life easy; eat, drink and be merry” (Luke 12:19-20) and called them foolish.
  • It doesn’t do any good to “roast people over Hell.” But if people are going to face God’s judgement and we don’t warn them about it, as helpfully as possible, we are deeply lacking in love. That is why I think the modern church is lacking in love.  We have bought into the relativism of modern society. Anyone can believe anything. Your truth is as valid as my truth even if the two truths contradict one another. Similarly I am free to choose how I shall behave within reason. Modern thinking confuses the equality of all human beings with the equality of all human behaviour. That is a serious fallacy. I believe firmly in the former but not in the latter.
  • The question is: has God revealed what we should believe and how we should behave? Surely the personal, loving God of Christianity can be expected to have done so. And does he require us to obey him? If that is the case we are very unwise not to find out what he has said and to put it into practice.
  • It profoundly concerns me that people don’t realise they are accountable to God – and, frankly, that applies to some Christians as well, judging by their behaviour. I believe God is love as much as anybody. But he is also a holy judge before whom we each must stand one day.
  • Little wonder the Bible states: “The fear of the Lord is the beginning of wisdom.”

A proper approach to the subject

It is important not to be over-dogmatic about the details of the End Times. Just imagine someone sitting down about 100 years before Jesus was born to write a book on End Times, taking all the relevant OT teaching into account. I’m quite sure he would not have got the Christmas-Good Friday-Easter-Ascension-Pentecost-Second Coming story straight. We can do so (at least up to Pentecost and we know Jesus will return a second time) because we have the benefit of hindsight, reading the NT history and explicit teaching on a second coming. Just as this writer wouldn’t have got it all sorted out in detail, we won’t get the whole story of the Tribulation, Second Coming, Judgment, etc., straight and we need to have the humility to accept that. To some extent – perhaps a large extent - it will turn out differently from what we expect. 

  • God doesn’t reveal everything in detail and if we think he does it will lead us into speculation, dogmatism, argument and division. The devil doesn’t miss a trick: if he can’t stop us thinking seriously about this important subject, he’ll get us to fall out over it and so hinder God’s work.
  • We must concentrate on primary matters: the return of Jesus, judgment, heaven and hell. We can make suggestions and offer opinions, but we’ll have to live with unanswered questions and things which don’t tie up.

Interpreting Scripture

We should also be careful how we interpret Scripture. I work on the following principles:

  • 1.      Understand Scripture as literal unless there are very good reasons for thinking it is symbolical.
  • 2.      Understand Scripture in a way which harmonizes with the surrounding passages.
  • 3.      Understand Scripture in a way which harmonizes with the teaching of the whole Bible, comparing Scripture with Scripture.
  • 4.      Understand Scripture in its historical context, rather than imposing modern thinking on it.
  • 5.      Understand prophetic Scripture in the light of the fact of multiple fulfilment rather than limiting it to either historical or future fulfilment.
  • Obviously, it is helpful to read what different scholars have to say about a passage or, if that is not practical, to read a summary of such views, rather than only to read those who agree with our preconceived ideas.
  • We can take the easy way out and regard everything as symbolical with a general application to whatever you like. Then we could look down on the literalists. (The slight problem is that we probably wouldn’t have taken some OT prophecies literally, had we been living in OT times, but now we know many were literal).
  • On the other hand, we could be hardline literalists holding some fanciful interpretations and being very dogmatic about them. We could then look down on the “liberals who don’t take Scripture seriously” (i.e. they don’t accept our fanciful interpretations and speculations).
  • As so often, the truth lies between these two extremes. Of course there is symbolism (some of it in highly-coloured language). But there is also literal prediction (even if sometimes conveyed in symbolical language).
  • It is important to note that language can be symbolical but can still be referring to literal things or events. So John describes the guests at the “wedding supper of the Lamb” as wearing white linen then adds “Fine linen stands for the righteous acts of God’s holy people” (Rev 19:8). Similarly, the fact that Wormwood is a symbolical name doesn’t in itself mean that no heavenly body (e.g. an asteroid) will ever literally collide with earth. Then there are the numbers in the Book of Revelation which may be symbolical but refer to literal things: There aren’t four corners to the earth (20:8) but that doesn’t mean there is no earth. The symbol of seven spirits of God doesn’t mean there is no Holy Spirit. There is not a literal lamb on the throne in heaven but that doesn’t mean that Jesus, the Lamb of God, isn’t on the throne. 144,000 may not be literal but that doesn’t mean there aren’t a lot of people. One third of the earth and sea etc., being destroyed doesn’t in itself mean that there won’t ever be extensive literal destruction or plague. The symbolical number of 42months of the Gentiles trampling on Jerusalem doesn’t mean they won’t (and haven’t). The symbolic number 42 months of the beast blaspheming doesn’t mean the Antichrist won’t literally blaspheme for a limited period of time. The fact that monthly crops of fruit (22:2) sounds symbolical doesn’t mean the new earth won’t be literally exceptionally fertile.
  • Another widespread source of disagreement is whether the Book of Revelation and other relevant passages refer only to the NT generation, or only to the (future) End Times or to the whole of history. When I am asked if the Book of Revelation refers to the NT generation, or to the (future) End Times or to the whole of history I answer ‘Yes’! It is meant to encourage Christians to persevere in hope throughout the ages. Some of it can be applied to the Roman Empire and to godless authorities in other ages and to the final revelation of the evils of the Antichrist. So the NT says there have been, and will be, many antichrists but there will be one future ultimate Antichrist. The important thing is that there is an ultimate (still future) fulfilment for many NT (and a few OT) prophecies.

Now and not yet & dual reference of prophecy 

  • Early in Holy Week Jesus prophesied the destruction of the Temple (which was brought about by the Romans 40 years later in AD70). But he also prophesied the End Times and urged his disciples to look out for both early (recurring) and later signs of his Return (see Matthew 24). His prophecies here are typical of biblical prophecy:
  • ·         Prophecy can have an early and a later fulfillment.
  • ·         Prophecy can concertina events widely separated in time to appear close together.
  • So Jesus speaks of the events of AD70 and of his still future return in the same passage.
  • We should be looking out for the signs of Jesus’ return?
  • The “now and the not yet” is an important factor in understanding the Bible’s teaching on the End Times. It teaches that:
  • ·         There are two ages – this age and the age to come, but they overlap like two intersecting circles and believers now have a foretaste of the age to come.
  • ·         Believers have received eternal life now, but this is only a foretaste of the fullness of eternal life they will experience when Jesus returns.
  • ·         Believers live in the kingdom of God now but this is only a foretaste of what it will be like when the kingdom will be fully revealed in glory when Jesus returns.
  • ·         We already live in the Last Days and yet there will be a Last Day when Jesus returns.
  • Understanding this “now and not yet” factor will help us come to terms with our experience of some prayers, e.g. for healing, not being answered. In the age to come and the fullness of the kingdom and eternal life all sickness will be healed. In the present age not all sickness will be healed. Not all other suffering or injustice will be removed either. So there is the ‘now and the not yet’ of healing and deliverance from suffering and injustice.
  • Oscar Cullman said that we are living between the two comings of Christ: D-day and VE-day. On D-day (June 6th 1944) the allies invaded Normandy and it was the decisive battle of the 2nd World War. It was clear that the allies would win the war and it was only a matter of time. However the Nazi regime was not destroyed until VE-day (May 8th 1945) and in between those dates there was a lot of fighting, suffering and death. Jesus’ death and resurrection was D-day. The final victory and destruction of Satan is assured but we have to wait until the Return of Christ: VE-day when the destruction will finally take place. In the meantime there is a lot of fighting, suffering and death.

This age and the age to come

  • Jesus speaks of the two ages - this age and the age to come.[11] The present age is under the influence of Satan, “the god of this age.”[12]
  • However the age to come has already begun. The “culmination of the ages” was inaugurated by the death and resurrection of Jesus.[13] He died to “rescue us from the present evil age”[14] and now he reigns high over all in this age and the age to come.[15] He has promised to be with believers “to the very end of the age” and so God will protect them until Jesus visibly returns.[16]
  • This age is characterized by a worldly ‘wisdom’ which is foolishness in the eyes of God[17] so we believers must not conform to this age but be transformed by the renewing of our minds.[18] When Jesus returns we shall be made like him, so we should seek to be like him now.[19]  In fact, if we are rich in good deeds in this age we are laying up treasure in the coming age.[20] God can enable us to live godly lives as we wait for the return of Jesus[21] and the great thing is that we can taste the powers of the coming age in this age.[22] Jesus gives rewards to committed believers in both this age and the coming age.[23]
  • Jesus will visibly return at the end of this age[24] and he will carry out judgment, separating the wicked from the righteous.[25] We believers will be raised imperishable.[26]  We “will shine like the sun” in the kingdom of the kingdom of God[27] and God will show his kindness to us.[28] We shall see God and understand fully.[29] Jesus will destroy all ungodly “dominion, authority and power” including death.[30]

Eternal Life – Now and Then

  • The New Testament teaches that believers receive and enter into eternal life now, in the present age.  Whoever believes in the Son has eternal life.[31] It is a gift[32] which is in Jesus so when we invite Jesus into our lives he brings us eternal life.[33] In fact, Jesus is eternal life[34] and eternal life is knowing God.[35]  However, if we have the faith in Jesus which brings eternal life we will be prepared to make sacrifices for him[36] and to do good.[37]
  • Nevertheless the full experience of eternal life will only happen when Jesus returns.[38] It will be a reward for believers who have shown their faith in good deeds.[39]  Jesus promises to keep them safe until they enter the fullness of eternal life.[40]

Kingdom – Now and Then

The kingdom, or Rule, of God, came into the world with Jesus.[41]  He told the Pharisees: “The coming of the kingdom of God is not something that can be observed, nor will people say, ‘Here it is,’ or ‘There it is,’ because the kingdom of God is in your midst.”[42] It is an eternal, otherworldly kingdom,[43] characterised by righteousness, peace, joy,[44] justice [45] and the power of God.[46] So it cannot be shaken, like earthly kingdoms[47]  and it grows phenomenally.[48]  It is a kingdom of believers, all of whom are priests.[49]  They enter the kingdom by being born again.[50]  Characteristics required in the kingdom include humility,[51] penitence,[52] forgiveness,[53] obedience[54] and perseverance.[55]

  • Jesus majored on preaching the kingdom[56] and he commanded his disciples to do the same[57] as a matter of urgency,[58] so this characterised the ministry of the early church.[59]  They urged people to strive to enter the kingdom by faith[60] as a priority.[61]
  • However, Jesus not only proclaimed the kingdom, he demonstrated it in healing and exorcism.[62]  He taught that the kingdom interfaced with the kingdom of Satan[63] and he sent his disciples out to heal the sick[64] and to cast out demons as a sign of the kingdom. We also are called to preach the kingdom.[65]
  • Jesus said in Matthew 16:28 that some listening to him would not taste death before they saw the Son of Man coming in his kingdom. He may have been referring to the Transfiguration (which happened shortly afterwards) or to Pentecost. Either way it was not the ultimate revelation of the kingdom. He also said at the Last Supper that he looked forward to eating with his disciples at the messianic “wedding supper” when the kingdom is fully revealed.[66]
  • After Jesus returns his kingdom will be fully revealed[67] and will replace the “kingdom of the world”[68] and the power of Satan.[69] The saints will share in his rule over the nations.[70] We should be ready and watching for the kingdom to be revealed[71] and pray regularly for it to be revealed.[72]  One of the signs of that time drawing near is the message of the kingdom being preached throughout the whole world.[73]  Ultimately Jesus will hand over the kingdom to the Father.[74]

The Last Days and the Last Day

  • We already live the in Last Days. The coming of Jesus 2000 years ago ushered in the Last Days.[75]  Peter makes it clear that the outpouring of the Holy Spirit on the day of Pentecost was a fulfilment of the prophecy by Joel that God would pour out his Spirit “in the last days.”[76]  The fact that the New Testament teaches that we are in the Last Days shows that we are meant to live in the light of the return of Jesus.  It warns that there will be terrible times in the Last Days in terms of sinful human behaviour. “People will be lovers of themselves, lovers of money, boastful, proud, abusive, disobedient to their parents, ungrateful, unholy,  without love, unforgiving, slanderous, without self-control, brutal, not lovers of the good,  treacherous, rash, conceited, lovers of pleasure rather than lovers of God – having a form of godliness but denying its power.[77]
  • Another characteristic of the Last Days in which we are living will be people scoffing at the idea of the return of Christ. People will say: “Where is this “coming” he promised? Ever since our ancestors died, everything goes on as it has since the beginning of creation.”[78]
  • However there will be a Last Day when Jesus will raise up all believers.[79] All will be judged on this Last Day,[80] and those who reject the gospel will be cast out from God’s presence.
  • We have noted the “Now and the Not Yet” of biblical prophecy. This speaks of lesser and greater fulfilments of prophecy. We have seen that in Matthew 24 Jesus prophesied both the destruction of Jerusalem in AD70 and the End Times. Similarly Peter quoted Joel 2:28-3:2 on the Day of Pentecost as applying to the outpouring of the Spirit that day and to the End Times “wonders in the heavens and on earth.”
  • Sometimes people, events or statements in the OT are seen as symbolizing and prefiguring Jesus, and events in the NT. Traditionally the OT symbol or prefiguring has been called a “type” and the NT equivalent the “antitype”. So Jesus sees Jonah and his three days and nights in the whale as a “type” of himself and his death and resurrection (Matt 12:39-42).
  • Scholars also point out that the Jewish people in NT times saw repeating patterns in history. This would apply to Matthew 24 and its predictions of both AD70 and the End Times.
  • However, some scholars are critical of the idea of the dual reference of biblical prophecy. For example there has been much discussion over Matthew’s use of Isaiah 7:14 “Therefore the Lord himself will give you a sign: the virgin will conceive and give birth to a son, and will call him Immanuel.”  He applies it to the virgin birth of Jesus but originally, it referred to events in Isaiah’s day. The word “virgin” could be translated “young woman” and the name Immanuel could be another name for Isaiah’s son, whose birth is recorded in Isaiah 8:3, see 8:8.
  • Some scholars say the virgin birth is not a second fulfilment but it is Matthew using Isa 7:14 as a parallel, an association of ideas which would have been quite an acceptable thing to do in his day. Similarly they say when Jesus quoted Daniel 7:13 about the Son of man coming on the clouds of heaven he knew it referred to events in the OT but simply re-used the passage to apply to a different event – his coming. These scholars are saying that neither Isa 7:14 nor Dan 7:13 have dual fulfilments but rather Matthew and Jesus, under inspiration of the Holy Spirit, “re-used” the prophecies to apply to much later events.
  • However, other scholars point out that in ancient Israel prophecy was regarded as not just predicting a future event but as having an important effect on the future. This effect would not necessarily be foreseen by the prophet. It would develop as time progressed. So Isaiah wouldn’t necessarily have foreseen the virgin birth and the child who really was “God with us” but he would have been quite happy with Matthew’s use of his prophecy. Isaiah would have expected that the fulfilment of his prophecy might have developed.
  • Many scholars do believe in the dual-fulfilment of biblical prophecy whilst accepting that the Old Testament prophets did not necessarily have the second (main) fulfilment in mind, even though they may have been “trying to find out the time and circumstances to which the Spirit of Christ in them was pointing” as Peter put it in 1 Peter 1:10-12. I believe these scholars are correct.

[1] Amos 3:7-8.

[2] 1 Thess 5:4-6

[3] Matthew 25:5

[4] Matthew 25:31-46

[5] Matthew 26:29

[6] 1 Cor 11:26

[7] Isa 25:6-8

[8] Matthew 26:63-64

[9] Matthew 24:30

[10] 1. The creeds show church tradition regards eschatology as important

 The creeds contain important sections on eschatology:

  • “he will come to judge the living and the dead. I believe in .... the resurrection of the body, and the life everlasting.”
  • “He will come again in glory to judge the living and the dead, and his kingdom will have no end. .... We look for the resurrection of the dead, and the life of the world to come.

2. The Anglican Church (for example) includes eschatology in its liturgy 


  • Following on from the previous point it is helpful to note the incidence of references to eschatology in one mainstream church.  The various eucharistic prayers in the Communion service include the following words:
  • ·         Blessed is he who comes in the name of the Lord (which is an eschatological statement)
  • ·         we look for the coming of your kingdom,
  • ·         looking for his coming in glory
  • ·         he instituted, and in his holy gospel commanded us to continue, a perpetual memory of his precious death until he comes again.
  • ·         May we and all who share this food offer ourselves to live for you and be welcomed at your feast in heaven where all creation worships you
  • ·         we proclaim his death and resurrection until he comes in glory.
  • ·         help us to work together for that day when your kingdom comes and justice and mercy will be seen in all the earth. Look with favour on your people, gather us in your loving arms and bring us with ... all the saints to feast at your table in heaven.
  • ·         we long for his coming in glory.
  • ·         Gather your people from the ends of the earth to feast with .... all your saints at the table in your kingdom,
    where the new creation is brought to perfection in Jesus Christ our Lord;
  • ·         Bring us at the last with [N and] all the saints to the vision of that eternal splendour for which you have created us;
  • The various Acclamations in the Communion service include the words:
  • ·         Christ will come again.
  • ·         Lord Jesus, come in glory.
  • ·         When we eat this bread and drink this cup, we proclaim your death, we proclaim your death, Lord Jesus, until you come in glory.
  • ·         Amen. Come, Lord Jesus.
  • ·         Every time we eat this bread and drink this cup, we proclaim the Lord’s death until he comes.
  • This is good as it indicates that eschatology is not a fringe issue officially. However the issue is that in very many churches these liturgical references are not associated with the clergy teaching with any regularity (or at all) about eschatology or the congregations thinking about it.

[11] Matt 12:32; 13:22

[12] 2 Cor 4:4; Eph 2:1-2

[13] 1 Cor 10:11; Heb 9:26

[14] Gal 1:4

[15] Eph 1:20-21

[16] Matt 28:18-20; 1 Thess 5:23-24

[17] 1 Cor 1:20; 2:6; 3:18-20

[18] Rom 12:2

[19] 1 John 3:1-3

[20] 1 Tim 6:17-19

[21] Titus 2:11-13

[22] Heb 6:4-6

[23] Luke 18:29-30

[24] Matt 24:2-3

[25] Matt 13:38-42, 49-50; John 5:24-29

[26] 1 Cor 15: 50-54

[27] Matt 13:43

[28] Eph 2:6-7

[29] 1 Cor 13:12

[30] 1 Cor 15:22-26

[31] John 3:36, compare John 3:14-16; 4:14; 5:24; 6:47, 54; 1 Tim 1:16; 6:12

[32] Rom 6:23

[33] 1 John 5:11-13

[34] 1 John 5:20; compare 1: 2

[35] John 17:3

[36] Matt 19:28-29; Rom 6:22

[37] Rom 2:6-7; Gal 6:8-9

[38] John 6:40; Titus 3:5-7; Jude 21

[39] Matt 25:46; Mark 10:29-30

[40] John 10:27-28

[41] Matt 3:2; 4:17; Mark 1:15

[42] Luke 17:20-21

[43] Luke 1:30-33; John 18:36-37

[44] Rom 14:17-18

[45] Heb 1:8

[46] 1 Cor 4:19-20

[47] Heb 12:28-29

[48] Matt 13:31; 33; Mark 4:30; Luke 13:18-21

[49] Rev 1:5-6; 5:9-10

[50] John 3:3, 5; 1 Cor 15:50

[51] Matt 5:3 “poor in spirit”; 18:1-4; 19:12-14; 22:2-3; Mark 10:14-15; Luke 18:15-17

[52] Matt 21:31

[53] Matt 18:23-25

[54] Matt 5:19-20; 7:21; 8:11-12; 16:19; 21:43; 1 Cor 6:9-10; Gal 5:19-21; Eph 5:5; Col 1:9-13; 1 Thess 2:11; 2 Peter 1:10-11

[55] Matt 5:10; Acts 14:21-22; 2 Thess 1:4-5

[56] Matt 4:23; 9:35; Luke 4:43; 8:1

[57] Luke 9:2

[58] Luke 9:59-62

[59] Acts 8:12; 19:8; 20:25; 28:23-32; Col 4:11

[60] Matt 9:47-48

[61] Matt 6:33; 13:44-50; Mark 10:24-25; Luke 14:15-18

[62] Matt 12:28

[63] Matt 13:24, 38-39, 41; Mark 4:26-29

[64] Luke 10:9-11

[65] Matt 10:7

[66] Rev 19:7

[67] Luke 21:27-31

[68] Rev 11:15

[69] Rev 12:10

[70] Mt 19:28; 1 Cor 6:2-3; Rev 3:21

[71] Matt 25:1

[72] Matt 6:10; Luke 11:2

[73] Matt 24:14

[74] 1 Cor 15:22-28

[75] Heb 1:1-2

[76] Acts 2:16-18

[77] 2 Tim 3:1-3; James 5:3

[78] 2 Peter 3:3-4

[79] John 6:39-40, 44, 54

[80] John 12:48

© Tony Higton: see conditions for copying on the Home Page