The Alpha and the Omega of Christian Eschatology

The Alpha and the Omega of Christian Eschatology

Tony Richie. D. Min., Ph. D.

Associate Professor of Theology

Introduction

“The doctrine of last things” is technically known as eschatology. At its most basic, “eschatology” means “discourse (or study) of last things.” “Last things” means much more than “end times” but it certainly includes end times. In any case, talk about “the eschaton” is future oriented so long as future means the movement of history, particularly salvation history, toward eternity. Therefore, for the moment it is enough to think of eschatology more in terms of entering the eternal than of arriving at the end. In this sense—that is, of getting ready for eternity—all theology is eschatology (or at least, eschatological).

Basis of Authentic Eschatology

The Book of Revelation, or The Apocalypse, is famous as the most eschatological book in the Bible. I would argue that in the sense we have been discussing all the Bible is eschatological. Nevertheless, the reputation of the Apocalypse is well deserved! In its beginning chapter God’s first direct statement declares the basis of all authentic eschatology: GOD. “I am the Alpha and the Omega,” says the Lord God, “who is and who was and who is to come, the Almighty.” (Revelation 1:8 NASB)

God’s Control of History

τὸ Ἄλφα καὶ τὸ Ὦ (“the Alpha and the Omega”) is a figure of speech called a merism (a merism states polar opposites in order to highlight everything between the opposites). Similar merisms are ἡ ἀρχὴ καὶ τὸ τέλος (“the Beginning and the End,” 21:6; 22:13) and πρῶτος καὶ ὁ ἔσχατος (“the First and the Last,” 22:13; cf. 1:17). These merisms express God’s control of all history, especially by bringing it to an end in salvation and judgment. The use of the first and last letters of the alphabet was typical of the ancients in expressing merisms. Jews could, for instance, refer thus, using the Hebrew alphabet, to the whole law, saying that it should be kept “from aleph to tau.”^[1]

God Transcends Time

Revelation 1:8 is often taken to mean that nothing exists before or after God. That is of course true but it is not the point. Rather, it informs us that all time exists within God. All time can exist within God only if God transcends time. God is beyond time. Time cannot contain God. In short, God is eternal. As the Eternal One (and One Eternal), God encompasses time. God sets the boundaries of time. The “Lord God” who speaks in the Word is sovereign over time, that is, over all history—both its initiation and its consummation as well as its progression. History (as we know it) has a beginning and an ending but God does not. Rather, history and time run their course in God’s purpose and will. History is essentially the arena of the outworking of God’s redemptive purpose. Hence, we speak of all history as salvation history (not the same as the history of religion/s).

Salvation History

We describe salvation history, and really all history for that it what it is, as thematically summarized under the headings of creation, redemption, and consummation. As Creator, God established the beginning. “In the beginning God” (Genesis 1:1) comes to mind. As Sovereign Lord over God’s own creation, God establishes the end—though it is not the end so much as the beginning of God’s new creation (Revelation 21:1). However, the significance for our study of the doctrine of last things is simply that when we study last things/eschatology we must bear in mind that all time and eternity is bound up in God. God is the basis of our eschatology (and, of course, everything else).

God Guides History

The “Alpha-Omega” merism is formulated in relation to similar clauses in Isaiah 41–48. ὁ πρῶτος καὶ ὁ ἔσχατος (“the First and the Last”) in Revelation 1:17b is based on the same Isaianic wording (cp. Isa. 41:4; 44:6; 48:12), and the threefold phrase repeated from v 4 in v 8b also has a link with Isaiah. The God who transcends time guides the entire course of history because God stands as sovereign over its beginning and its end.^[2] Historical time is God’s tool for accomplishing God’s eternal counsel and purpose.

Eschatology as Teleology

That is to say, in Hebrew eschatology the God who stands above time nevertheless guides its course. By the way, this indicates that eschatology is rooted in teleology. Teleology (from telos) indicates the purposeful goal or intended end. Judeo-Christian eschatology is not about how things somehow turn out. It is about God bringing history to its fulfillment in God’s purpose for history in eternity. And of course, humans are historical creatures. Accordingly, humanity, and all God’s creation, will be brought by God to its intended end/goal. Accordingly, humanity, created within history and existing within history is nevertheless destined for eternity.

God as the Pantokrator

Such historical transcendence is the basis for God’s governance of history as the pantokratōr (the Almighty), which the usage of Isaiah makes clear (see v 4). The Septuagint uses the formula λέγει κύριος ὁ παντοκράτωρ (“says the Lord Almighty”) repeatedly in Haggai, Zechariah, and Malachi to refer to God as the one who sovereignly directs his people’s history. Indeed, ὁ παντοκράτωρ (“the Almighty”) is appended at the end of Revelation 1:8 to define further the preceding phrases. This meaning is highlighted by 11:17b, where “the Lord, God Almighty, who is and who was” also occurs, but where “and who is coming” is omitted, and in its place is substituted “you have taken your great power and have begun to reign” (see similarly 19:6).^[3]

Significance of Omnipotence

In other words, God’s sovereignty over history arises out of God’s eternity and God’s omnipotence. How may readers of Revelation 1:8 be assured that events will actually unfold as God directs? Because God is “the Almighty”. Note, it is not just that God is almighty. God is the Almighty. This designation is not a description so much as a title. It does not tell us that God has all power; it tells us that God is all powerful. It also tells us that no one else (as if more than one “almighty” is possible or even conceivable!) is almighty because only God is the Almighty. And thus, there can be no doubt that the apocalyptic consummation of the Book of Revelation—indeed, of all God’s word—will occur just as the Almighty says for the Almighty—and only the Almighty—is able to accomplish it.

Eschatology as the Story of God’s Victory

Furthermore, “Almighty” is in Hebrew, “Shaddai,” and (as an older generation put it) “Jehovah Sabaoth,” that is, “of hosts” (armies). The Almighty commands all the hosts or powers in heaven and earth, and so is able to overcome all foes. It occurs often in Revelation, but nowhere else in the New Testament save 2 Corinthians 6:18, a quotation from Isaiah.^[4] Now we understand that eschatology is not without opposition. “Armies” imply enemies. In other words, there are forces opposed to God’s ultimate purpose which must be overcome. Christian eschatology is not merely the hopeful narrative of a benevolent deity for a good outcome. It is a war! And the Commander of the Lord’s armies makes war against the forces of evil which would thwart his good and wise purpose for creation and its creatures (Joshua 5:14). Eschatology is the story of God’s victory over evil.

Jesus Christ as the Decisive Factor/Actor

The NT presents the cross as a victory over the forces of evil (Colossian 2:15) and Pentecost as the provision of the risen Lord’s exaltation (Acts 2:33, 36). This is why Christ’s statement in Revelation 22:13 is so significant. When Christ says, “I am the Alpha and the Omega, the First and the Last, the Beginning and the End” he not only appropriates the status of divinity, which he does do, but he further indicates that he is himself the criterion of eschatology. Christ’s sovereign presence over the beginning of creation and over the end of creation boldly indicate that he is also present at and sovereign over all events in between. The emphasis of the bipolar names at the end of the book underscores Christ’s divine ability to conclude history at his coming.^[5] In other words, the definitive, that is to say, the decisive, factor for eschatology and the eschaton is Jesus Christ as Savior and Lord. It is also of signal import that the Almighty’s declaration in v. 8 is called forth by the announcement of Christ’s coming again in v. 7. It is the coming again of Jesus Christ that effectively transitions history into eternity. That is the pivot point. Therefore, those who put their faith in him will overcome this world, will experience victory (1 John 5:4-5). Therefore, every knee will bow before him and every tongue will confess that Jesus Christ is Lord (Philippians 2:9-11).

God is in Charge!

In the meanwhile, it needs noting that pantokratōr (the Almighty) is a term expressive of infinite supremacy, including the two correlated ideas of universal dominion (God of hosts) and almighty power.^[6] That is to say, it expresses not only God’s ability (power) but also God’s authority (rule). God is sovereign. In other words, God is the Supreme Ruler over all that exists. The eternal, omnipotent God rules the world and all that is in it. Once again, at its very beginning, the Book of Revelation assures readers that, as they say, “God is in charge!” This should not be taken to mean that God determines all events. Rather, God directs all events, which include the free decisions of human creatures, according to the goodness of God’s ultimate purpose and will (Romans 8:28).

Telos of New Creation

Then He said to me, “It is done. I am the Alpha and the Omega, the beginning and the end. I will give to the one who thirsts from the spring of the water of life without cost.” (Revelation 21:6 NASB) Appropriately, verse 6 serves as a concluding statement for the vision in 21:1–22:5 and for the whole book. Furthermore, verse 6 summarizes the preceding vision of the New Jerusalem. Significantly, 22:6 expresses confidence in God’s act of new creation based on its affirmation of God’s eternal nature and character. The God who created the original order is able to create anew. This emphasizes ideas of trust in and certainty about God’s future act of new creation.^[7] For our purposes, it is important to note that Christian eschatology does not end with destruction of the old (judgment) but with new creation (life and hope). Nevertheless, the free offer of salvation and the consequences of accepting or rejecting cannot be eliminated from Christian eschatology (Revelation 21:6-8). Those who become God’s new creations in Christ will enjoy God’s new creation (2 Corinthians 5:17).

Conclusion

A few takeaways from the preceding seem appropriate.

1. Eschatology is about more than (not less than) prophecy­—or what will happen and when.
2. Eschatology is primarily about theology proper—or who God is and why God does what God does.
3. Eschatology is about cosmology—or the destiny of God’s created order/cosmos.
4. Eschatology is about teleology—specifically God’s purposeful goal in history for eternity.
5. Eschatology is about theodicy and soteriology—defeating evil and saving the world.
6. Eschatology is about Christology—the central significance of the person and work of Christ in the eternal counsel of the Triune God.
7. Eschatology is about missiology and ecclesiology—first God’s mission and then the missional identity of God’s people.

^[1] Beale, G. K. (1999). The book of Revelation: a commentary on the Greek text (p. 199). Grand Rapids, MI; Carlisle, Cumbria: W.B. Eerdmans; Paternoster Press.

^[2] Beale, G. K. (1999). The book of Revelation: a commentary on the Greek text (p. 199). Grand Rapids, MI; Carlisle, Cumbria: W.B. Eerdmans; Paternoster Press.

^[3] Beale, G. K. (1999). The book of Revelation: a commentary on the Greek text (pp. 199–200). Grand Rapids, MI; Carlisle, Cumbria: W.B. Eerdmans; Paternoster Press.

^[4] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 2, p. 552). Oak Harbor, WA: Logos Research Systems, Inc.

^[5] Beale, G. K. (1999). The book of Revelation: a commentary on the Greek text (p. 1138). Grand Rapids, MI; Carlisle, Cumbria: W.B. Eerdmans; Paternoster Press.

^[6] Lange, J. P., Schaff, P., Moore, E., Craven, E. R., & Woods, J. H. (2008). A commentary on the Holy Scriptures: Revelation (p. 93). Bellingham, WA: Logos Bible Software.

^[7] Beale, G. K. (1999). The book of Revelation: a commentary on the Greek text (pp. 1123–1124). Grand Rapids, MI; Carlisle, Cumbria: W.B. Eerdmans; Paternoster Press.