266. A Happy Eschatology

Mike Parsons
with Jeremy Westcott

The restoration of all things is not a one-off event but a continual process that God does with us, in us and through us as His sons. I believe that as co-heirs we are involved in, and carry responsibility for, the restoration of all things; in particular for the restoration of creation.

What I thought I knew

How the Bible frames our understanding of the future will greatly influence what we believe about our sonship and what is possible in restoration. Our expectations of the future will also determine what we believe about the part we can play in it.

If we believe that God is going to destroy the heavens and the earth with fire, as many do, that will inevitably affect how we see our responsibility to steward the planet and its resources. If we believe in a defeatist, rapture ‘rescue of the church’ into heaven, then there will be little point in looking for the kingdom to fill the earth in victory.

We often have confirmation bias: we already know what the Bible says, so when we read it, it just confirms what we already know. More study will not fix this. Only face-to-face encounters with God Himself can get us free from that biased view. Some of my encounters with God have been traumatic: for about 5 years it seemed like every time I thought I knew something, I would have an encounter with God which totally challenged what I thought I knew.

Religion continues to misrepresent God; but He is looking to undo the damage that religion has done to our perception of Him so that we will see Him as He really is, as Jesus revealed Him to be. Only the lens of love will enable us to see the true nature of God and how that underlies the restoration of all things. God desires restoration, and all His desires are birthed in love. Love causes restoration.

Happy endings?

When we use love as our plumb line it is easier to decide which doctrinal truths and theological positions are aligned with God being love and which are the man-made deceptions of a religious mindset. If we are to participate fully in the restoration of all things and the expansion of God’s kingdom as sons, we will want to embrace an eschatology which allows for creation being set free from corruption within that restoration: this is variously called a happy, realised, fulfilled or covenant eschatology.

Many of the positions people take are paradoxical or even contradictory, but they all use the Bible to prove that they are right. So did I! Now I have to own up and say ‘Sorry, I got it wrong’. Revelation is progressive, and I was only going on the revelation that I had (and of course, others are only going on the revelation they have too). God does not mind that along our journey we may have believed a whole variety of delusions, illusions, lies and deceptions. Still, He wants us to know Him; and in knowing Him He wants us to have the revelation of unveiled truth, so that truth can set us free.

Three streams

In conversation with God, He told me that there are three streams coming together. At present, there are a handful of people who flow with two of those streams, and even fewer who embrace all three. For now, each is mostly blind to the direction that the others are coming from but they will merge in the flow of the restoration of all things.

  • The Christian Universalists are travelling towards both a realised eschatology and an open heaven mystical flow.
  • The mystics are travelling towards a realised eschatology and universal restoration.
  • The realised eschatologists are travelling towards the mystical and the restoration of all things position.

Most eschatological systems have far from happy endings, involving expectations of fearful judgment, doom, gloom, destruction and failure for mankind and the rest of creation. In ‘happy eschatology’, prophecies of doom and gloom, judgment and destruction are seen as already fulfilled, leading to a restorative period in which all things can be restored. The future is positive and filled with possibilities of increase and blessing.

No fear for the future

When looking to our Bibles to see what the future holds, there are a number of factors we need to bear in mind:

  • all the events of the New Testament were future to the Old Testament writers
  • everything Jesus prophesied was future to those He was speaking to at the time, but
  • what was future to Old Testament writers, to Jesus’ first century listeners and to New Testament writers may not be future to us today – it may have already occurred.

There is no fear for the future based on Biblical prophecy when the prophesied events are already in the past for us. All biblical references to the end, the last days, the end times, the last hour and soon to take place refer not to the destruction of the world, but to the end of the old covenant age. This was the ‘end’ that Jesus prophesied would occur in the generation to which He was speaking.

To us, in the 21st century:

  • The prophesied end is past, not future.
  • The end of the old heavens and earth (i.e. the old covenant system of laws, temple and sacrifice) is past, not future.
  • The new heavens and the new earth (the new covenant) is present, not future.
  • The great tribulation is past, not future (this does not mean that there will never be any tribulation again throughout history, merely that any tribulation experienced will not be a fulfilment of this specific Bible prophecy).
  • The end of the age is past, not future.
  • Judgment and resurrection are past, not future.
  • The lake of fire is past, not future.

Revelation and Daniel

Most of the difficulties people encounter today with the book of Revelation and Daniel’s 70 weeks prophecy come from trying to make them fit current (or future) events.

In reality, Revelation is John’s first-hand account of a heavenly encounter. He was shown the events Jesus spoke about, recorded in Luke 21 and Matthew 24, which happened in that generation just as He said they would.

The Revelation of Jesus Christ, which God gave Him to show to His bond-servants, the things which must soon take place (Rev 1:1, my emphasis).

Revelation is full of such time references which should clue us in to the immediacy of the time frame:

  • tachus means quickly, all at once, with all speed, without delay.
  • engys means “at hand, near”
  • mello means “about to, on the point or verge of”

Daniel’s 70 weeks prophecy also happened in that generation (including the 70th week). Daniel connected the eschatological time of the “end” with events such as the desolation of the temple, the resurrection, the tribulation, the coming of the Son of Man and the arrival of the kingdom. All those events would take place when the city and temple were destroyed or “when the power of the holy people would be completely shattered”; “all these things” (not just some of them) would be fulfilled together (see the consummation scenes in Dan. 12:1-7; Dan. 7:13-14, 18, 27; 9:24-27).

The period of restoration of all things

  • As in the days of Noah’ happened in that generation
  • Believers fled from Jerusalem to the mountains in that generation
  • The judgment and resurrection happened in that generation
  • The kingdom was established in that generation

“Truly I say to you, this generation will not pass away until all these things take place” (Matt 24:34).

That generation ended in 70 AD with the destruction of the temple and the very end of the old covenant. The period of the restoration of all things began in that generation… and continues in the new covenant age in which we live.

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God is restoring all things according to His original intent and purpose.

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This post is based in part on Mike’s introduction to ‘Happy Eschatology’ from our intensive ‘The Restoration of All Things held in June 2019.
A lively discussion session followed!