You can listen and watch this article on the PRODCAST. Like, Subscribe, and share to help us get the Gospel out to more people!

INTRODUCTION

When Christians think about the end of the world, they often imagine the end of human history. But that's not quite right. Today, we're going to dive into why that's a misconception and uncover the true essence of eschatology.

Eschatology is often misunderstood because we don't fully grasp the Bible's narrative about the world and our current age. Modern views can flatten Biblical history, making the Scriptures seem dull. We miss how the Bible describes time in two distinct epochs: the old covenant (or old world) and the new covenant (or new world).

In the Old Testament, known as the old world, God used hand-built temples, human priests, feasts, prophets, and sacrifices. This was how He related to His people, preparing them for something better. This era started in Eden, peaked with Solomon's temple, and ended dramatically with Jerusalem's fall in AD 70. This marked the end of the old world with its temples, priests, and sacrifices. God replaced these with something far superior through Jesus Christ.

Jesus brought a new world, a new age, where He reigns and expands His dominion through the Church. In this new age, we worship in local churches, and God dwells in our hearts by the Holy Spirit. The old system's limitations are gone. Instead of traveling to Jerusalem, we now take part in the Eucharist, baptized with lasting sacramental waters, and are covered by Christ's once-for-all sacrifice.

Every old covenant element has been replaced by something better in the new covenant world. When Jesus rose from the dead, He ushered in a new world, replacing the old and making all things new in Him. This is why the old temple and sacrificial system had to end—they were placeholders for Christ, the true and better temple and sacrifice.

In the first century, the old Jewish world and the new world of Christ and His Church existed side by side. For forty years, from AD 30 to AD 70, these two worlds competed. The temple in Jerusalem and the new Christian faith were in direct opposition. This is why Jews persecuted Christians, and why God allowed the destruction of the old world. He wanted no confusion about the way to know Him—through Jesus Christ alone.

In today's episode, we'll explore how God ended the old world through the books of James, 1 and 2 Peter, Jude, and 1, 2, and 3 John. This view, called preterism, holds that most eschatological passages were fulfilled in the past, during the collapse of the old world.

(Note: I am a partial preterist, meaning I believe only the passages related to the old world’s end have been fulfilled, not all New Testament prophecies.)

Next week, we'll discuss postmillennialism, the optimistic view of future events. We'll see how Christ's new world will spread His dominion until it conquers all. We'll explore how the new covenant world, with its perfect sacrifice and true temple, will ultimately bring all people into Jesus' Kingdom.

We'll trace this new world through the entire Bible, from Genesis' promises to the Gospels' announcements, to Acts' celebrations, to Paul's and Hebrews' theological developments. Finally, we'll see how James, Jude, 1 and 2 Peter, and 1, 2, and 3 John describe the new world's inauguration and the Lamb's ultimate triumph.

So, let's begin by looking at the end of the old world, and then we'll see how the new world of Jesus Christ is destined to fill the earth.

PART 1: THE REASONS FOR THAT END

REASON 1: The Prophets Foretold It

When we think about the old world collapsing, we have to go back as early as the sixth century BC, when Daniel predicted that the Jews would kill their anointed Messiah, signaling the beginning of the end for them as a covenantal people (Daniel 9:26). Daniel tells us that a new people with a new way of worshipping God are going to rise out of the ashes of Israel’s demise, which means that the anointed Son would be bringing about a new world era. Malachi also spoke of a day when God would visit His people in the flesh, bringing salvation to those who move on from the world of temples and priesthood to receive Him but severe punishment to those who  kept clinging to those old world forms by rejecting Him (Malachi 3:1-3). The ultimate rejection came when they proclaimed they had no king but Caesar (John 19:15) not only turning their back on Christ, but demonstrating how godless they have become.

In a nutshell, the prophets looked forward to the time when the messiah would put down the old world of Judaism, and would bring His people into a new creation world, and this expectation was certainly alive in the New Testament.

REASON 2: The Jews Rejected and Killed the Messiah

For instance, John the Baptist warned them that the axe was already at the root of the tree in the earliest pages of the New Testament narrative. He was telling them that God was ready to bring the predetermined judgment on them, and that they would do well to repent, and leap from the old world sinking ship, because the new world with Jesus being in charge was coming (Matthew 3:10, 3:12). Jesus Himself called this generation a stiff necked, unrepentant, and a wicked and adulterous generation, likening them to those who wandered in the wilderness and died without ever seeing the land of promise (Matthew 12:39, 12:41-42). He told them through parables that tax collectors and prostitutes would enter the Kingdom before them (Matthew 21:31), that the Kingdom would be taken away from them (Matthew 21:43), and that their refusal to accept His invitation would lead to their city's destruction (Matthew 22:7).

Jesus also foretold the desolation of Jerusalem and its temple, with God's wrath poured out upon them (Matthew 23:36, 23:38). He predicted that not one stone would be left upon another (Matthew 24:2) and that Roman armies would turn the city into a smoldering pile of rubble (Luke 21:20). This horrific event would happen within a single generation (Matthew 24:34), fulfilling the prophecies with tens of thousands killed, and the city left in ruins (Josephus, The Jewish War).

So, the prophets, John the Baptist, and Jesus Himself warned the Jews of this event. They warned them to turn to Jesus who was bringing about a new covenant era. But they were too in love with their types and shadows to come to Him.

REASON 3: The General Epistles Confirm It

This coming national calamity is also echoed in the General Epistles as well, particularly James and 1 Peter.

For instance, James criticizes the Jewish aristocracy for their unrepentant wealth and their role in killing God's Son. He warns in James 5:1-6:

"Come now, you rich, weep and howl for your miseries which are coming upon you. Your riches have rotted and your garments have become moth-eaten. Your gold and your silver have rusted, and their rust will be a witness against you and will consume your flesh like fire. It is in the last days that you have stored up your treasure! Behold, the pay of the laborers who mowed your fields, and which has been withheld by you, cries out against you; and the outcry of those who did the harvesting has reached the ears of the Lord of Sabbath. You have lived luxuriously on the earth and led a life of wanton pleasure; you have fattened your hearts in a day of slaughter. You have condemned and put to death the righteous man; he does not resist you."

James emphasizes that these are the last days of the Jewish age, the end of knowing God exclusively in Jewish ways was upon the horizon and would happen in their lifetime. This had nothing to do with the end of human history as some suggest. This was instead a warning. To flee from their sin and to join with Christ before calamity overtook them.

This judgment event was not something far off in the distant future, but imminent in the first century, resulting in the destruction of Israel, the enslavement of its people, and the end of their religious system. James is pointing to the end of that old covenant order.

Peter does the same thing as well. In 1 Peter 2:7-8 he addresses things like this:

"This precious value, then, is for you who believe; but for those who disbelieve, 'The stone which the builders rejected, This became the very cornerstone,' and, 'A stone of stumbling and a rock of offense'; for they stumble because they are disobedient to the word, and to this doom they were also appointed."

Peter tells us that the first-century Jews were destined for doom because they rejected Christ, the cornerstone. Their entire covenant world was collapsing before their eyes and if they wanted to survive they would need to let go of the temple, and the priesthood, and sacrificial system, and turn to the Lord Jesus Christ!

In summary, the old world was ending. It was ending in fulfillment of what the prophets said, what John the Baptist said, what Jesus said, and also what the General Epistles have said. Now, we learn more about why. It was collapsing, not only because Jesus was replacing it with something better. Yes and amen! But because the Jews so sinfully and disgustingly loved their old world system, that they were willing to kill in order to preserve it.

REASON 4: THE JEWS PERSECUTED JESUS’ BRIDE

Jesus didn't hold back when warning His followers about the persecution they would face from the Jews. He told them they would be scourged in synagogues, handed over to pagan rulers, and even killed for their faith (Matthew 10:17-18; Mark 13:9). Jesus said these persecutions would happen out of hatred for Him (Luke 21:12), and He deliberately sent His followers into this persecution to expose Jewish sins and leave them to their destruction (Matthew 23:34; Luke 11:49).

After Jesus' resurrection and ascension, these hostilities only intensified. The book of Acts documents the relentless Jewish persecutions against the early Church. Priests, temple guards, and Sadducees arrested, beat, and jailed the apostles for preaching the Gospel (Acts 4:1-3; 5:17-18). Stephen was stoned to death while Saul (later Paul) watched approvingly (Acts 7:54-60). Saul ravaged the Church, killing and imprisoning Christians (Acts 8:1-3).

Saul's dramatic conversion to Paul only escalated Jewish hostility. The Jews plotted to kill him, and Paul had to escape by being lowered in a basket through a wall opening (Acts 9:23-25). Herod executed Christians to please the Jews, including James, the brother of John, and nearly killed Peter (Acts 12:1-3). Jewish jealousy continually erupted against Paul and Barnabas, leading to violent persecutions and attempts on their lives (Acts 13:45-50; 14:1-6, 19-20).

In Thessalonica, Jews formed a mob against Paul, and when they heard of his success in Berea, they stirred up crowds there too (Acts 17:5-8, 13). In Corinth, they accused Paul before the proconsul Gallio (Acts 18:12-13). In Jerusalem, Jews incited the crowd against Paul, leading to his arrest (Acts 21:27-31). Forty Jews even conspired to kill him, binding themselves with an oath to ambush him (Acts 23:12-15).

Paul's writings capture the relentless Jewish hostility. He acknowledges that Judean Christians suffered at the hands of their own countrymen, just as he did. He recounts his numerous beatings, stonings, and dangers faced from Jews (2 Corinthians 11:24-26). Paul reflects on his former life as a zealous Pharisee, intensely persecuting the Church (Philippians 3:5-6; Galatians 1:13-14).

The General Epistles, which we're examining today, also highlight these persecutions. James encourages believers, likely Jewish converts, to find joy in trials, knowing that their faith produces endurance (James 1:2-4). He warns the wealthy persecutors of their impending judgment (James 5:1-6, 9). Peter urges Christians to face persecution with courage, knowing that God is refining their faith (1 Peter 1:6-7; 4:12-14).

Jude acknowledges false teachers infiltrating the Church, perverting the Gospel, and persecuting believers from within (Jude 3-5). He assures the Church that these individuals were marked for destruction long ago, like Sodom and Gomorrah (Jude 6-7). John reminds Christians not to be surprised if the world hates them, as it signals impending judgment (1 John 3:13).

Jesus decided to destroy that old world. He destroyed it because He was bringing something better. He destroyed it because He inspired the prophets, John, and Jesus to prophecy its downfall. He destroyed it because the Jews clung to it while killing the Christ. He destroyed it because they mercilessly persecuted His bride. And, as we will see next, they were declaring a false Gospel that would lead many to hell. Out of love God put them away, so there would be no rival Gospel to compete with His Gospel!

REASON 5: THE JEWS PROCLAIMED A FALSE GOSPEL

In the final days of the old covenant world, the New Testament reveals the fierce opposition early Christians faced and the impending divine judgment on the Jewish nation. The apostles dealt not only with physical persecution but also with a spiritual battle against an anti-Christian gospel spread by their own people. This was more than a cultural or religious clash; it was the culmination of a cosmic struggle foretold by prophets and sealed by Christ's blood.

John, the beloved apostle, urgently warns about the rise of antichrists from within the community. These deceivers, who once were part of the fellowship, denied the very foundation of the Christian faith by rejecting the Father and the Son. Their false teachings threatened to sever believers from the promise of eternal life (1 John 2:18-19, 22-23). John exposes these false prophets as embodying the spirit of the antichrist, leading many astray with their doctrines (1 John 4:1-3; 2 John 1:7).

Jude echoes this urgency, comparing false teachers in the first century to infamous rebels from biblical history. He reminds the faithful that all who oppose God will be destroyed in the end (Jude 5-7). These false teachers are like hidden reefs, clouds without water, and fruitless trees, leading others to ruin through their ungodly behaviors (Jude 10-13). Jude encourages the Church to contend for the true Gospel, assuring them that God will deal with these deceivers (Jude 17-19).

Peter's second epistle intensifies this warning, describing false prophets as insidious and corrupt. They introduce destructive heresies, even denying the Lord who redeemed them, sealing their own doom (2 Peter 2:1-3). Peter portrays them as brazen and arrogant, enticing unstable souls with their seductive promises and immoral ways (2 Peter 2:10-22). He prophesies that in the last days, scoffers will follow their desires, denying the imminent judgment and oblivious to the cataclysmic end awaiting them (2 Peter 3:3-7).

Jesus destroyed that old Jewish religion, He destroyed that old Jewish world in which men and women would know God through tabernacles and temples, because He had something so much better in store. This is the message of the prophets, John the Baptist, and Jesus who warned them to flee from the wrath to come, but they did not listen. They killed the Christ warranting their destruction. They killed, named, and persecuted His bride warranting destruction. And they proclaimed a false Gospel that denied the resurrection of Christ, which Paul says is worthless and vanity. For all these reasons their old world was collapsing.

Now, before continuing to when this collapse would happen, I need to talk for a moment about the words “World” and “Age” so that we can adequately prove the point.

PART 2: THE MEANING OF “WORLD” AND “AGE”

One of the biggest mistakes in modern eschatology is the obsession with futurism. Many people read panic and pessimism into every verse, assuming the "end of the world" means the end of human history. But that’s not what the Bible teaches.

In the Greek New Testament, the term αἰών (which means "age") often refers to the end of the Jewish age, not the end of the world. For instance, in Matthew 24:3, the disciples ask Jesus about the sign of His coming and the end of the age. Jesus is talking about the end of the Jewish age and the destruction of the temple, not the end of human history. Similarly, in 1 Corinthians 10:11, Paul says the end of the ages has come upon the early Christians, marking the transition from the Jewish age to the new covenant age. Hebrews 9:26 speaks of Christ appearing at the end of the ages to put away sin by His sacrifice, signaling the end of the Jewish sacrificial system.

Ephesians 1:21 refers to the present age and the age to come, highlighting the difference between the current Jewish age and the future Christian age. These verses show that αἰών often signifies the end of the Jewish age, not the end of human history.

The Greek terms κόσμος (cosmos), οἰκουμένη (oikumene), and γῆ (ge) often refer to the end of the old Jewish world system, not the physical world. In Matthew 24:14, Jesus says the Gospel will be preached in the whole οἰκουμένη (inhabited world) and then the end will come. This "end" refers to the end of the Jewish age and its religious structures, not the physical world. Paul confirms this in Colossians 1:23, where he states the Gospel had been preached to every creature before the end of the temple and the Jewish age.

Hebrews 1:6 speaks of Jesus' first coming as "bringing the firstborn into the world" (οἰκουμένη), highlighting the transformative entry of Christ into the existing Jewish order. Revelation 3:10 mentions testing coming upon the whole οἰκουμένη, referring to a significant change in the spiritual and religious landscape, not a literal end of the world. In passages like John 3:16 and 1 John 2:2, κόσμος (world) signifies humanity under the old covenant system, not the physical planet.

These terms often translated as "world" in the New Testament frequently refer to the end of the old Jewish world order, supporting a preterist understanding of eschatology. By understanding these terms in their historical and scriptural context, we see a coherent narrative aligning with first-century events, particularly the end of the Jewish age and the establishment of the new covenant.

This perspective clarifies difficult passages and helps us see how many refer to the end of the old world while others discuss the rise of the new. When we understand which world each passage refers to, our eschatological clarity, joy, and optimism will soon follow.

Now, with that out of the way, we need to understand the timing of the end of the world. When did the old world of Judaism end? What passages talk about the timing of that end? That is what we will explore in part 3

PART 3: THE TIMING OF THE END

As I mentioned a moment ago, If we interpret every eschatological passage in the New Testament as referring to the end of human history, we end up distorting Scripture and creating confusion. The Bible doesn’t speak of the end of the age or the end of the world in distant, futuristic terms. Instead, it describes the end of the Jewish, old covenant world as something happening "quickly," "soon," and within the lifetime of the first-century audience.

James, in his epistle, warns the rich oppressors of the miseries coming upon them and urges believers to be patient because the coming of the Lord is "near," with the Judge standing "right at the door" (James 5:1-2, 8-9). This imagery shows the urgency of the impending judgment on the old covenant world.

Peter echoes this urgency, declaring that "the end of all things is near," referring to the end of the Old Covenant age, not human history (1 Peter 4:7). He emphasizes that judgment begins with God’s household, pointing to imminent divine retribution upon Jerusalem (1 Peter 4:17).

Peter also addresses the scoffers of the last days, who question the promise of His coming. He assures the faithful that judgment is inevitable, recalling the flood’s destruction and prophesying the same fate for the ungodly by fire (2 Peter 3:1-7). Just as the flood came upon those warned by Noah, the fiery judgment against Jerusalem would come upon those warned by Jesus. Peter warns against false prophets introducing destructive heresies, bringing "swift" destruction upon themselves (2 Peter 2:1-3). The "day of the Lord" will come like a thief, signaling the fiery end of the old covenant order and the establishment of the new (2 Peter 3:8-10). This judgment would come upon them, not us 2,000 years later.

John’s epistles reinforce this urgency, identifying the presence of many antichrists as the marker of the "last hour" of the Old Covenant age (1 John 2:18). If John meant human history, he was mistaken. However, if he referred to the end of the Jewish age, it makes perfect sense.

Jude prophesies judgment upon Jerusalem, invoking Enoch’s ancient warning against the ungodly (Jude 1:14-15). These writings collectively testify to the imminent collapse of the old world, a divine judgment that was "soon," "near," "close," and "at hand."

The old covenant world, with its temple, sacrifices, and corrupt religious leaders, was destined for imminent destruction. This judgment was not a distant future event but an urgent reality for first-century believers. The Scriptures are clear: the downfall of Jerusalem was at hand, a cataclysmic end ordained by God, prophesied by Christ, and executed with divine precision. This was the end of the age, a putting away of the old world through judgment on those who killed the prophets, crucified the Messiah, and persecuted His Church.

PART 4: THE CHURCH’S RESPONSE TO THE END

The first-century church took the prophecies of imminent judgment seriously. They didn't see these warnings as irrelevant or for a distant future. They lived with urgency and purpose, knowing the old covenant world was about to end.

James urged believers to be patient and strengthen their hearts, as the coming of the Lord was near and judgment was imminent (James 5:7-10). This urgency drove them to live with integrity and reliance on God, avoiding fleeting worldly ambitions (James 4:13-15).

Peter reminded them that prophets and angels had longed to see their days (1 Peter 1:10-12). He called them to live holy lives, knowing that the old heavens would pass away, and the new world would come by fire (2 Peter 3:11-13). This call to holiness was practical, urging believers to be diligent, live in peace, and pay close attention to Paul's teachings and Scripture (2 Peter 3:14-18).

Jude encouraged the church to strengthen their faith, pray in the Holy Spirit, and stay in God’s love while waiting for Jesus' mercy (Jude 1:20-21). He reassured them that God could keep them from stumbling and present them blameless and joyful (Jude 1:24-25).

John called believers to remain faithful and live in love, which drives out fear. He emphasized Christ's victory over evil and the coming judgment on Jerusalem (1 John 3:8; 1 John 4:17). He urged them to hold fast to the truth, support faithful teachers, and embody righteousness (2 John 1:4-11; 3 John 1:3-11).

The early church grew in faith, holiness, and love during this time. They were being prepared to spread the Gospel and conquer nations for Jesus. This period was marked by deep reliance on God, unwavering commitment to truth, and passionate dedication to their mission.

Peter reassured them with examples of past judgments, affirming God's justice. He reminded them that the Lord's delay was patience, allowing time for repentance, and that judgment would come upon their generation, just as the flood came upon Noah's (2 Peter 2:4-9; 2 Peter 3:14-16). Jude echoed this, affirming God's power to preserve them through trials and present them blameless (Jude 1:24-25).

The early church embraced their mission with courage and dedication, knowing that Christ had triumphed over evil and that their vindication was assured (1 Peter 5:10). They were ready to spread the Gospel to all nations, confident in the power and promise of their risen Lord.

CONCLUSION, OUR RESPONSE TO THEIR END

So, how do we respond to what we've learned? How should we think about the end of the Jewish world and the new age we live in?

First, we should be grateful. God has spared us and brought us into the world and the age of His Son. We live in a time of grace and mercy, under the new covenant where Jesus reigns supreme.

Second, we should be humble. The same things that happened to Israel could happen to us if we become prideful and forget God's ways. Let their example remind us to stay faithful and obedient.

Third, we should be diligent. Like the Bereans, we must check every eschatological Scripture in its context. We don't want to fall into the error of "everything-is-futurism" as some do. Instead, we should understand which passages refer to the end of the old world and which speak about the Kingdom of Christ—its rise, dominion, fruitfulness, multiplication, and glory.

Next week, we'll cover the optimistic view of postmillennialism. We'll see how Christ's Kingdom will spread His dominion far and wide until it conquers everything on earth. We'll explore how the new world replaces the old and how it will bring all people into the Kingdom of Jesus Christ.

Rejoice in the knowledge that we are living in the new world Christ inaugurated. Praise God for His divine plan, righteous judgment, and incredible grace. Embrace your role in this Kingdom with courage and conviction. The old world has passed away; behold, the new has come.

Rise up, men and women of God, and let your lives be a testament to the truth and power of the Gospel. Live with the expectation of victory, knowing that Christ has triumphed over evil and that His Kingdom will continue to expand until it covers the earth. Let this truth invigorate your faith, fuel your mission, and draw you closer to the God who has called you into His marvelous light.

In this new age, we are not just survivors of the old world but conquerors, co-heirs with Christ, builders of the new world, and ambassadors of His Kingdom. Stand firm, be bold, and let the glory of the new covenant shine through you. The world needs to see the power and beauty of the Kingdom of God, starting with us.