citation he references Isaiah 40:3; Exodus 23:20; and Malachi 3:1. Each of these verses employs the term “road/way” (Greek: hodos). This term occurs in Exodus 23:20 in connection with the exodus of Israel out of Egypt. Isaiah then picks up the term and applies it in the context of the end times return of God and his people in terms of a new exodus.63 The use of hodos in Malachi 3:1 then extends the end times dimension of the restoration of God’s people by associating it with the return of God himself to his temple.64 In citing these verses in the opening of his Gospel, Mark, then, is able to associate the coming of John the Baptist, and ultimately of Christ himself, with the theme of exodus and the return of the people of Israel from the exile. In fact, the coming of Christ and the return from the exile is itself the beginning of a new exodus.
That the new exodus in Mark 1:2–3 is focused on the end times derives from the fact that Mark presents the story of Jesus in terms of bringing to a climax the story of Scripture. Hence, Mark introduces Jesus as the one who proclaims, “The time is fulfilled; the kingdom of God is at hand” (Mark 1:15). Such an event is best described as “eschatological.” In light of this, we are justified in reading the Gospels, and the entire NT for that matter, from the perspective that Jesus is ushering in the eschaton (end times).
We must understand that the prophecies of the OT regarding the restoration of the people are inherently tied to what we tend to call the end times. To somehow separate the work of Christ in his first coming and the return of Christ to the extent that in his return he ushers in the end is to insert a break that the writers of the NT and the Jewish world at the time of Jesus would never have understood. That is, the prophecies that Jesus fulfills are part and parcel of the prophecies of the end times. It is true, as we see from the rest of the NT and the pages of history, that Jesus did not completely bring about the New Creation in totality—for sin and death remain. But to say that Jesus did not inaugurate the end times is to seriously misunderstand his mission. To say that the Gospels are eschatological and that they present the inauguration of the climax of the OT story does not mean that they are marking the completion of the end also. For we realize that evil, suffering, and death still exist. It is this tension between the continuing presence of evil and the present reign of Christ that has led to much confusion among many Christians in regard to eschatology and the end times.
Furthermore, many are hindered from understanding Jesus as the fulfillment of the OT promises by the fact that some of the prophesies of the OT incorporate a finality or totality to them; that is, the effect is eternal or catastrophic, perhaps even resulting in the destruction of the cosmos. Naturally, many conclude that since this aspect of a given prophecy has yet to occur, then the prophecy has clearly not yet been fulfilled. Thus, they look to the second coming of Jesus as the fulfillment of a given prophecy. This is a very Western (either/or) way of thinking. For example, it is assumed that since the result of a given prophecy is the dissolution of the heavens, and since such has not occurred, then the fulfillment of the prophecy must await the future. Such thinking is not inherently wrong.
But what if the fulfillment of prophecy is more complex than this? Is it not possible that the fulfillment of a prophecy may happen over time? Might not the fulfillment of a prophecy have already begun in Christ, and continue in the life of God’s people today, and climax in the New Jerusalem? That is, do we necessarily have to view a prophecy as being fulfilled at only one point in time? For, as I will contend in chapters 6 and 7, the NT identifies Jesus as the temple of God in fulfillment of the OT promises of the restoration of God’s presence among his people. Yet, we also find that the NT people of God are the temple of God in continuity with the OT and Jesus as the temple. Finally, we see that the New Jerusalem is the climax of the promises of the temple. Thus, the promises of the restoration of the temple begin to find their fulfillment in Jesus, they continue to find their fulfillment in the NT people of God, and they are ultimately fulfilled in the New Jerusalem.
Jesus’ Ministry in an End Times Context
It is necessary at this point to continue our investigation into the nature of the NT and the end times by looking at three arguments that the NT presents the person and ministry of Jesus in an end times or “eschatological” context.
The NT Presents the Teachings of Jesus in an End Times Context by Using Apocalyptic Language
First, understanding the NT in an end times context makes sense of the apocalyptic language used to describe the events in the life of Jesus and the coming of the Spirit. Thus, the first coming of Christ was an eschatological event for which the best language to depict was apocalyptic. What the prophets had looked forward to now finds its consummation in Jesus.
What is apocalyptic language? To put it simply, I prefer to define apocalyptic language as “the use of ‘cosmic upheaval’ language and imagery to describe events of ‘covenantal significance.’”65 By “cosmic upheaval” language I am referring to such things as the stars falling from heaven,66 the sun becoming darkened,67 the moon turning into blood,68 and earthquakes.69 By events of “covenantal significance” I mean that the events themselves are in the context of the fulfillment of God’s covenantal promises of redemption and restoration.
Now, for many of us who have read the Gospel stories depicting the events of the cross, resurrection, and the coming of the Spirit at Pentecost, this language has failed to conjure the tremendous significance of these events. We have simply concluded, often not even recognizing the apocalyptic nature of the language, that some supernatural phenomena occurred at the cross and at the pouring out of the Spirit at Pentecost.70
A problem at this point is that many readers may feel a bit uneasy at the notion that Jesus and the NT writers employed apocalyptic language. It is important that we understand that ancient writers employed this genre because it allowed them an avenue to move their readers/hearers emotionally as well as intellectually. Plain narration, as in most stories, may well persuade some, but if writers truly want to impact their readers/hearers, they must also learn to tell their stories in a manner that moves people emotionally.
NT’s Use of Apocalyptic Catchphrase “He Who Has Ears, Let Him Hear”
That we are to read portions of the NT within an apocalyptic framework is apparent from the use of the phrase “he who has ears let him hear.”71 For some readers, this phrase may resonate from the seven letters written in the book of Revelation. Indeed, each of seven letters incorporates this phrase.72 By use of this apocalyptic catchphrase, John warns his readers/hearers to listen carefully to what is said. In addition to warning the readers/hearers to pay attention, this phrase also serves as an apocalyptic warning to listen carefully because the words are difficult to understand and only those with ears to hear will comprehend.73
This phrase also appears in the prophets of the OT. In Ezekiel the phrase is used in conjunction with a prophetic message from a prophet to the house of Israel. It serves as a stern warning. For example, Ezekiel is told, “Thus says the Lord God. ‘He who hears, let him hear; and he who refuses, let him refuse’” (3:27).
The NT, however, most likely utilizes this phrase in light of the commissioning of Isaiah.74 Isaiah is told go and prophesy to the people, “Keep on listening,
