---
product_id: 7298438
title: "The Bible and the Future Paperback – Picture Book, September 6, 1994"
brand: "anthony a. hoekema"
price: "287 zł"
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url: https://www.desertcart.pl/products/7298438-the-bible-and-the-future-paperback-picture-book-september-6
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region: Poland
---

# The Bible and the Future Paperback – Picture Book, September 6, 1994

**Brand:** anthony a. hoekema
**Price:** 287 zł
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- **What is this?** The Bible and the Future Paperback – Picture Book, September 6, 1994 by anthony a. hoekema
- **How much does it cost?** 287 zł with free shipping
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## Customer Reviews

### ⭐⭐⭐⭐⭐ 







  
  
    A sober and careful look at what the Bible says about the end time.
  

*by S***G on Reviewed in the United States 🇺🇸 on July 27, 2018*

This book does not start out with a comparison of the different views – premillennial, postmillennial, amillenial, preterist; it does not even start with a discussion of one of them.  The first two chapters give evidence that both the Old Testament and New Testament have quite a bit to say about the future.  He starts introducing the idea that some prophecies have already been fulfilled and some prophecies will be fulfilled in the future.  There is the Last Days, which we are living in now, since the life, death, and resurrection of Jesus, and there is the Last Day, which is in the future.  The discussion is pretty general in the first two chapters.  There is nothing about tribulation or rapture or seventy weeks or the AntiChrist.  I don’t mean this as criticism, just trying to describe the book.Chapter three examines how people should view history and how they actually do view history.  Christians should be optimistic, confident that God is in control and everything will turn out right, according to God’s plan.  But in fact many Christians are pretty pessimistic, seeing sin on the increase everywhere they look.Chapter four examines the Kingdom of God.  It is not a place or a region where God rules.  It is the reign of God.  Jesus spoke of the kingdom of God in both present tense and future tense.  His presence meant that the kingdom of God is here.Several chapters deal with the “already but not yet” paradigm.  This has two kinds of applications.  Most commonly, it describes the fact that Jesus has already defeated Satan and death, but we have not yet arrived at the Last Day, when Jesus will return and judge everyone and we will have the New Heaven and the New Earth.  Hoekema also sees the “already but not yet” playing out in the life of each Christian.  We are already converted, a new creation, with the Holy Spirit dwelling in us, but our sanctification is not yet complete, so we are still sinners.Some theologians see a sharp discontinuity between the current Earth and the New Earth, but Hoekema sees a smooth transition where the current Earth is restored and cleansed.In the New Testament, there are several texts that seem to say that the return of Jesus, the Parousia, will come very soon.  Some people see these and conclude that Jesus and some of the apostles believed this, and they were mistaken.  Page 118.  Hoekema explains why the “imminence passages” do not need to be understood as meaning that Jesus will return within the lifetime of those listening to him.  Page 119.  Jesus told his disciples about the “sign of the times.”  The signs actually are with us throughout the present age – earthquakes, famines, wars, tribulation,etc.  They may increase just before the Parousia.Chapter Seven, Eight, and Nine deal with physical death, immortality, and the intermediate state.  Theologians differ on whether there was death in animals before the Fall, and whether humans would have died if there had not been a Fall.  Hoekema concludes that animals died before the Fall, but humans die only because of the Fall.  Plato and the Greeks saw the soul as good and the physical body as evil, so they did not see the resurrection of the body as a good thing.  Hoekema sees immortality of the soul for Christian believers, but not for unbelievers.  He touches on the “soul sleep” controversy.  I recently read Randy Alcorn’s “Heaven”, and he speculates that in the intermediate state Christians have a temporary body and they are awake and alert; then at the time of the resurrection, they get another resurrection body for the New Earth.  Some believe that between physical death and the resurrection, Christians sleep.  Others believe that in the intermediate state we will be awake but without a body – that is hard for me to see.  Hoekema rejects soul sleep.Hoekema examines what the Bible has to say about Sheol and Hades.  The Old Testament tells a little about Sheol, the place of the dead, or the grave.  The New Testament mentions Sheol, but mostly uses “Hades.”  Jesus tells one of the men on the cross that “today you will be with me in Paradise.”  This seems to indicate some kind of conscious existence, not soul sleep.  The parable of Lazarus and the rich man mentions the Bosom of Abraham and indicates a separation between the godly and the ungodly.II Corinthians 5:6-8 mentions “the building from God, the house not made with hands.”  This could mean 1) an intermediate body, 2) our resurrection body, or 3) the glorious existence of the believer in heaven with Christ during the intermediate state.  Hoekema dismisses the first view because it is not consistent with “eternal”, which is interesting because Randy Alcorn advocates for this view.  Hoekema goes with Calvin’s view, which is a combination of the second and third, but maybe emphasizing the third view.Hoekema points out that there are many texts in the New Testament that tell of the Second Coming of Jesus, the Parousia.  There are texts that might be understood to say that the Parousia would occur in the first century.  Albert Sweitzer and many lesser-known theologians say that Jesus and His contemporaries expected the Parousia to occur in the first century, and they were mistaken.  Sweitzer and the others call this the “delay of the Parousia.”  Some resolution must be found, to explain why the Parousia did not occur a long time ago.In Chapter 14 Hoekema goes through the major millennial views, traditional premillennial, dispensational premillennial, postmillennial, and amillenial.He gives arguments to refute the first three of those, but saves Chapter 15 for a thorough argument against dispensational premillennial.  He writes more about this one perhaps because of its larger following in the United States, and perhaps because it was not formulated until about 1830, by Charles Nelson Darby.  He gives pretty good arguments against dispensational premillennialism, but I suspect that my committed dispensational premillennial friends will not be fazed by them.Some texts indicate an imminent return, some indicate a delayed return, and some indicate uncertainty about the time.  Hoekema starts with the texts that indicate uncertainty, and excludes the interpretation of any text to mean that the return is imminent.  Mark 13:30 says “Truly, I say to you, this generation will not pass a way before all these things take place.”  There are various interpretations of “this generation” and “all these things.”  Hoekema favors the view that the rebellious, apostate, unbelieving Jewish people will still be here at the Second Coming.Regarding the Olivet Discourse, Hoekema says that it describes events in the near future – the destruction of Jerusalem in 70 A.D., and far distant future events that will occur at  the end of the age.  This is probably correct, but I don’t think that Jesus made this clear.  (location 2939)John E Adams suggests that the term amillenialism be replaced by the expression realized millenialism.  Page 173.Chapter 16, The Millennium of Revelation 20.  Hoekema has a detailed discussion of the opening verses of Revelation 20, regarding the millenium and Jesus’ reign.  Jesus is reigning right now in heaven. Hoekema views the book of Revelation in the way advocated by William Hendriksen in More Than Conquerors – progressive parallelism.  There are seven sections in Revelation, each one depicting the church and the world from the time of Jesus’ first coming to the time of his second coming.  They are progressive because they have more and more emphasis on the last times, and less on the time of John’s writing.  Using this motif, Chapter 19 is the end of one section, and Chapter 20 is the beginning of the last section.  Therefore, the content of Chapter 20 is not what happens *after* Chapter 19, it is about what happed in the First Century.  When the ‘millenium’ is mentioned, it is the perfect number 10, to the third power.  So it is a complete period of undetermined length.  So it runs from just after the first coming until just before the second coming.  The binding of Satan happens during this period, which is supported by Matthew 12:29.  Rev 20:1-3 describe activity on earth, and 4-6 describe activity in heaven.  Page 230.  The first resurrection is not the physical resurrection from the dead – that is described later in Chapt 20.  So the first resurrection is for the believers, living in the current age and reigning in heaven with Jesus, and this is what the millenium is.  So a better word for amillenialism is realized millenialism.Chapter 17, The Resurrection of the Body.  Premillenialists believe that the resurrection of believers is at the beginning of the millenium, and unbelievers are resurrected at the end of the millenium.  Dispensationalists add a resurrection of saints at the end of the tribulation and another resurrection of saints at the end of the millenium.  Hoekema cites texts to dispute this:  Daniel 12:2, John 5:28-29, Revelation 20:11-15, and others.  Hoekema holds to a single resurrection, on the last day, for saints and unbelievers.Chapter 18, The Final Judgment.  Both saints and unbelievers will be judged, and the degree of their reward or punishment will depend on what they did on earth.  Luke 12:47-48.  Saints may be rewarded by being given greater authority.  Luke 19:12-27.  1 Cor 3:10-15.Chapter 19. Eternal Punishment. There are two ways to deny eternal punishment – univeralism (everyone is saved, some way) and annihilationism (unbelievers cease to exist after death.)  Universalism goes back to Origen, 185-254.  Annihilationism goes back to the fourth century, Arnobius, and is held today by Seventh-Day Adventists and Jehovah’s Witnesses.  Jesus talked about Gehenna, a name for hell, taken from a place near Jerusalem where garbage was burned. Hoekema uses studies of Greek words in the New Testament to defend the doctrine of eternal punishment.Chapter 20.  The New Earth.  Bible prophecies of a very productive earth and very happy people are about the new earth, not the millenium.  The New Earth will be the present earth, but it will be renewed, restored to what it was before the Fall.  Some people disagree, but this is Hoekema’s view.Appendix.  Recent Trends in Eschatology. This is pretty long but it does not have page number in the Kindle version so it is hard to tell how long.  It starts at 66%.  Adolf von Harnack, 1851-1930, said that the gospel is about the fatherhood of God and the infinite value of the human soul.  Johannes Weiss, 1863-1914, saw future eschatology as central but failed to see eschatology in the present.  Albert Schweitzer, 1875-1966, said that Jesus was mistaken in thinking that the end time would be very soon.The book is a scholarly, meaning that it is thorough and examines every aspect of many concepts, often tracing views of earlier theologians, and sometimes examining the Biblical use of certain Greek or Hebrew words.  But it is very approachable for a person who has done some Bible study but no Bible College or seminary.

### ⭐⭐⭐⭐⭐ 







  
  
    Standard for Reformed Eschatology
  

*by M***T on Reviewed in the United States 🇺🇸 on August 8, 2014*

The Bible and the Future is a Reformed eschatological masterpiece written by one of the greatest Reformed evangelical minds of the 20th century. Anthony Hoekema presents one of the most prominent evangelical works on eschatology in the first part of his three-volume journey through the major tenets of Reformed theology. His other two works, Created in God’s Image and Saved by Grace capture the doctrines of anthropology and soteriology, respectively. Hoekema served as both a pastor and professor throughout his life and his theological writings are considered some of the best Reformed theological works of the 20th century. His robust historical, theological, and biblical grasp of each doctrine he takes up to teach makes this work on eschatology one of the go-to works on the subject.SummaryIf one were to ask me what this book was about, I would simply point him or her to the title. The Bible and the Future is a book about just that—the Bible’s own claims about all things last things. Hoekema strives in this book to biblically and systematically understand and interpret what God has revealed to his people in his Word about last things.The book is divided into two major sections. The first is a small section dealing with inaugurated eschatology in which Hoekema importantly proves that eschatology is not reserved for the apocalyptic literature of Daniel and Revelation. Rather, Hoekema scans the entire Bible and points out the eschatological direction of the Old Testament, the eschatological nature of the New Testament, along with a look at the meaning and purpose of all history, the kingdom of God, and the Holy Spirit’s role in inaugurated eschatology. This section closes with an ever-important look at the biblical eschatological theme of “already, not yet.” Hoekema shows that the new creation is already in progress, yet it has not been fully brought out. The primary purpose of this first section is to show the eschatological movement of redemptive history.With this groundwork laid, the more familiar aspects of eschatology begin to make their way to the surface. Future eschatology is taken up in great detail in the second section of the book. This second section deals with four major eschatological themes: the death of believers, the second coming of Christ, the millennium, and the final judgment. With regard to the death of believers, Hoekema begins in chapter 7 by describing what the Bible says about physical death. Chapter 8 deals with the immortality of humans after death. Chapter 9 goes further to discuss the intermediate state in which Christians are in the presence of God, but without their resurrected bodies.Chapters 10-13 involve discussions about the second coming of Christ. Step by step he goes through the elements of the second coming—our expectation of it, the general and particular signs of it, and its very nature.Next, Hoekema discusses the biblical doctrine of the millennium. Consistent with traditional Reformed theology, he presents future eschatological events through an amillenial perspective. While positing the amillennial understanding of future eschatology, Hoekema very spends time in chapter 14 discussing the various views of the millennium. Chapter 15 serves as a sort of continuation of chapter 14 as it gives significant space to critique the popular dispensational premillennial position. Then in chapter 16, Hoekema goes directly to the text of Scripture that teaches the millennium in Revelation 20. While he previously described what the amillennial position taught in chapter 14, here he interprets Revelation 20 from an amillennial perspective. Chapter 16 serves as a solid representation of amillennial interpretation of the millennium by looking at the text itself.Finally, chapters 17-20 deal with the final judgment. Hoekema begins in chapter 17 with a description and discussion of the resurrection of the body. He shows this doctrine’s centrality to the Bible’s overall eschatology (239). This thought flows directly into Hoekema’s biblical teaching on the final judgment. All aspects of the final judgment are discussed here from the time it occurs to who is judged. Appropriately, the doctrine of the final judgment is followed by Hoekema’s presentation and defense of the traditional evangelical position concerning eternal punishment. He engages those who deny eternal punishment (universalists and annihilationists) while arguing for eternal conscious suffering in hell for sinners who remain under God’s wrath.The book closes with a glorious look at the new earth. The final state of those who are in Christ is looked at in chapter 20 (274). Where all history and this book is heading is summed up in these words, which also is a good summation of Hoekema’s eschatology: “At the beginning of history God created the heavens and the earth. At the end of history we see the new heavens and the new earth, which will far surpass in splendor all that we have seen before. At the center of history is the Lamb that was slain, the first-born from the dead, and the ruler of the kings of the earth. Some day we shall cast all our crowns before him, ‘lost in wonder, love, and praise’” (287).Critical EvaluationAs expected, Hoekema’s work is biblically faithful, theologically reliable, and historically consistent. What makes The Bible and the Future so important and reliable for any serious study of eschatology is his dual fervent defense of amillennialism and honest and fair presentation of all other millennial views. It is rare to find a theologian who stays faithful to one theological position while remaining fair to other positions. The balance of chapter 14 is very appealing. By presenting these other views alongside his amillennial perspective, this makes his arguments more reliable and persuasive.Hoekema’s presentation of eschatology is also comprehensive. While other books in this field primarily deal with elements of future eschatology, Hoekema shows that eschatology is not limited to all things future, even showing eschatological elements throughout the Old Testament. This is a very important way to view and understand the doctrine of last things. What usually surrounds this doctrine is controversy and unhelpful charts. Hoekema does not allow this kind of thinking after reading his book because he presents the entire Bible, all of redemptive history, and all of the Christian life as having an eschatological twang to them. And when the aspects of future eschatology are taken up, they are rooted firmly in Scripture and accurately represent the Reformed understanding of eschatology.Hoekema’s Reformed perspective does not seem to function as a blinding bias. Per usual, Hoekema gives ample attention and critique of positions he disagrees with. This fair treatment of various eschatological views makes his book all the more effective and worthy of consideration from all Christians. An example of this is chapters 14-15. Hoekema not only provides us with multiple eschatological understandings of the millennium, but he also gives us an excellent example of how to engage positions that differ from your own. He is fair, yet faithful to and confident in his own perspective.Another very important aspect of The Bible and the Future is Hoekema’s emphasis on the importance of the resurrection of the body. He shows that this is absolutely central to future eschatology. Though after physical death and we are in the intermediate state, Hoekema emphasizes that we are not meant to be spiritual beings (239). This is excellent perspective as many Christians focus on the intermediate state or only a spiritual state in heaven when Christ returns. Hoekema eliminates this kind of thinking, which is one of the more important contributions of this book.ConclusionThere are many evangelical works on eschatology. However, very few of these works can compare with Hoekema’s candor and comprehensive nature. After the publication of this work, there can be no serious discussion of eschatology without consideration of The Bible and the Future. Hoekema’s faithful biblical exposition and theological-historical reliance makes this work an eschatological masterpiece and maybe the most influential Reformed eschatology of the 20th century.

### ⭐⭐⭐⭐⭐ 







  
  
    The Bible and the Future
  

*by L***Y on Reviewed in the United States 🇺🇸 on October 6, 2022*

This product arrived in very good condition. I have not had a chance to start reading this book but am very much looking forward to doing just that. I am not familiar with the author, but the book was highly recommended.

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