We have been studying eschatology for eighteen weeks, and this session functions as an overview of the foundational principles covered so far. Eschatology is presented as the study of “last things,” not as speculative forecasting, but as divine revelation concerning future realities. Because it is revelation, it affects the believer’s thinking and must be interpreted with the same consistent, literal, grammatical, historical, and cultural hermeneutics used in every other part of Scripture, rather than by allegorization or subjective reinterpretation.
A central emphasis is the necessity of context when interpreting “last” terminology in Scripture. The lesson surveys several biblical uses: “last days” and “last times” can refer to the author’s present era (for example, the period inaugurated by Christ’s coming), can point to future events (including tribulation-related prophecies), can relate to resurrection contexts, and can describe broad epochs such as “the last hour,” which is not intended as a literal sixty-minute period. Because the same vocabulary can function in different ways, careful contextual reading is indispensable.
The teaching also reviews what prophecy is and what it is not. Prophecy is defined as God’s disclosure of future realities and is distinguished from secular projections, emotionalized “prophecy watch” commentary, and private opinions designed to produce fear. The overview stresses biblical controls: prophecy is not of one’s own interpretation, and Scripture warns against false teachers who introduce destructive errors. In contrast, prophecy—especially as presented in Scripture—serves to inform, stabilize, and comfort believers rather than unsettle them.
Several reasons for studying prophecy are highlighted. Prophecy is not peripheral; it is Scripture, and a substantial portion of Scripture was prophetic when written. Fulfilled prophecies demonstrate God’s faithfulness and precision, and unfulfilled prophecy remains—particularly regarding the kingdom, Israel’s promised future, and the church’s promised hope. The practical impact is underscored: rightly understood prophecy produces comfort, encourages purity, and motivates faithful service. It also supports correct “division” in biblical interpretation by recognizing distinct people groups (Israel, the church, and the nations/Gentiles) and applying passages to the proper audience and time.
The session then summarizes interpretive rules that govern prophetic texts: establish historical grounding; do not impose preconceived theological systems on the text; prioritize clear passages over obscure ones; affirm that Scripture has one correct interpretation with legitimate application; acknowledge uncertainty rather than forcing conclusions; and give due attention to original-language meanings when needed. Related cautions include limiting “double reference” claims unless Scripture itself warrants them, and refusing to read later revelation back into earlier passages in a way that changes the original meaning. As an example of improper retrojection, the lesson references the debate over “sons of God” in Genesis 6, warning against importing New Testament usage into the Old Testament context and arguing that such a move distorts the passage.
Finally, the overview briefly contrasts major eschatological systems, attributing many disagreements to differences in hermeneutics. It critiques approaches that demythologize or treat prophecy as metaphorical and affirms a premillennial framework as most consistent with a literal reading of prophetic texts, including a future kingdom and the church’s heavenly destiny prior to the onset of end-time judgments. Overall, the review frames eschatology as a disciplined, text-governed study intended to clarify God’s program, strengthen confidence in His word, and shape faithful Christian living.
