Having testified of the rampancy of Already-Not-Yet readings of the Bible and displayed Beale’s eschatological approach to Scripture, this post displays how Jews between the Old and New Testament understood history—at least according to Beale.
While writing on “The Eschatological Storyline of the Old Testament in Relation to Judaism,” Beale covers the range of Jewish Literature ranging from The Twelve Patriarchs to Tobit. He covers various themes relating to eschatological language and judgment, the destruction of the heaven and earth with a new creation, the resurrection, the glorious inheritance, the fulfillment of the patriarchal promises, the restoration of Israel, the restoration of the temple, eschatological lawlessness, eschatological wisdom, the coming of the Messiah, end-time suffering and tribulation, an absolute end of sin and evil, and other ideas related to end times.
In G.K. Beale’s book A New Testament Biblical Theology, we learn a lot about an Already Not-Yet perspective on the Bible. If this means nothing to, click here to find out why it matters. We’ve just learned about Adam’s commission, now Beale’s embarks on the theme of the presence of the future in the Old Testament (or inaugurated eschatology or already not-yet . . . or . . . just read below 🙂 )
If the title of this post means nothing to you, that’s ok. But I want you to know that you should know what this means. Why? Because like the explosive force of a ball rocketing off a bat, already and not yet theology has launched across evangelical churches.
In short, already-not-yet (ANY) claims that biblical promises are fulfilled in the present age yet are consummated (finally fulfilled) in a future age. For example, the kingdom is present today in our heart (or in the church, etc) but will have a super fulfillment when Jesus returns. Continue reading