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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, but do not perceive; Keep on looking, but do not understand. Render the hearts of this people insensitive, their ears dull, and their eyes dim, lest they see with their eyes, hear with their ears, understand with their hearts, and return and be healed” (6:9–10). “He who has ears to hear” thus suggests that the prophetic message will not be heard by all, but only by those with “ears to hear.”75

The apocalyptic aspect of this phrase then incorporates the notion that the prophets’ messages were not easily understood. The relative obscurity of their messages allowed them to further harden the hearts of those without ears and eyes,76 and to exhort those with ears and eyes to respond.77 It is this dual sense that stands behind the use of this phrase in the commands of Revelation 2–3. The apocalyptic vision of John and his message to the seven churches will only be heard by some. Those who hear must also “heed” and do the things “written in it” (Rev 1:3). Thus, this phrase served as a prophetic indication that the apocalyptic message of the prophets must be obeyed. Those without ears and eyes will only be further hardened in their unbelief and idolatry.

      Jesus Uses “He Who Has, Ears Let Him Hear”

The importance of this discussion is that this catchphrase also appears in the words of Jesus. In fact, each of the Synoptics record that Jesus uttered this phrase.78 The most significant use of this phrase occurs in the parable of the Sower.79 This parable, which is one of only two parables in the Gospel of Mark, serves to lay a foundation for understanding the teachings of Jesus: “Do you understand this parable? And how will you understand all the parables?” (4:13). Thus, Jesus employed this apocalyptic catchphrase both to associate his message with that of the prophets and to mark his coming within an apocalyptic context.

Therefore, in accord with Isaiah, Jeremiah, and Ezekiel, Jesus arrives as an eschatological prophet who announces, by means of apocalyptic language, a message to the people of God. The difference between Jesus and the prophets is that, whereas the prophets announced that the kingdom of God was coming, Jesus announced that it was present in himself.80

      The NT Uses Apocalyptic Language for Numerous Events In the Life of Jesus

Secondly, it is important to note that in several places the events of the life, death, and resurrection of Jesus, as well as the coming of

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