Systematic Theology, by Louis Berkhof - New Leaven

“the last days (eschatai hemerai), Is. 2:2; Mic. 4:1, “the last time “ (eschatos ton chronon), I
Pet. 1:20, and “the last hour,” (eschate hora), I John 2:18. It is true that these expressions
sometimes refer to the whole New Testament dispensation, but even so they embody an
eschatological idea. Old Testament prophecy distinguishes only two periods, namely,
“this age” (olam hazzeh, Gr. aion houtos), and “the coming age” (ollam habba’, Gr. aion
mellon). Since the prophets represent the coming of the Messiah and the end of the
world as coinciding, the “last days” are the days immediately preceding both the coming
of the Messiah and the end of the world. They nowhere draw a clear line of distinction
between a first and a second coming of the Messiah. In the New Testament, however, it
becomes perfectly evident, that the coming of the Messiah is twofold, and that the
Messianic age includes two stages, the present Messianic age and the future
consummation. Consequently, the New Testament dispensation may be regarded under
two different aspects. If the attention is fixed on the future coming of the Lord, and all
that precedes it is considered as belonging to “this age,” then New Testament believers
are regarded as living on the eve of that important event, the Lord’s return in glory and
the final consummation. If, on the other hand, the attention is centered on the first
coming of Christ, it is natural to consider the believers of this dispensation as already,
though only in principle, living in the future age. This representation of their condition
is not uncommon in the New Testament. The Kingdom of God is already present,
eternal life is realized in principle, the Spirit is the earnest of the heavenly inheritance,
and believers are already seated with Christ in heavenly places. But while some of the
eschatological realities are thus projected into the present, they are not fully realized
until the time of the future consummation. And when we speak of “eschatology,” we
have in mind more particularly the facts and events that are connected with the second
coming of Christ, and that will mark the end of the present dispensation and will usher
in the eternal glories of the future.
E. THE CONTENTS OF ESCHATOLOGY: GENERAL AND INDIVIDUAL
ESCHATOLOGY.
1. GENERAL ESCHATOLOGY. The name “eschatology” calls attention to the fact that the
history of the world and of the human race will finally reach its consummation. It is not
an indefinite and endless process, but a real history moving on to a divinely appointed
end. According to Scripture that end will come as a mighty crisis, and the facts and
events associated with this crisis form the contents of eschatology. Strictly speaking,
they also determine its limits. But because other elements may be included under the
general head, it is customary to speak of the series of events that is connected with the
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