Introduction

I. Brief Summary of Each Apostolic Father

The following are only meant to be a brief overview of the main eschatological teaching found in each Father.

A. 1 Clement

    Daley summarizes the eschatological significance of 1 Clement well:

“The main eschatological section of the work, cc. 23-28, seems to be, like the New Testament’s II Peter, a kind of apology for the Church’s traditional expectations of resurrection and judgment in the face of the delay being experienced by believers.  The traditional themes of New Testament eschatology that he does preserve- the imminent coming of the kingdom, for instance (42.3; 50.3), or the suddenness of the Lord’s return (23.3-5) and the universal certainty of judgment (28)- are presented as being in continuity with creation, the expected culmination of the orderly process of history rather than a crisis that has suddenly come upon us…The doubters are reminded that crops take time to ripen, and grow to maturity (23.3-4),  The illustrations of the cycle of day and night, life from a lifeless seed (24) and the legend of the phoenix (25) are used to prove the resurrection all within the created order of God.  The believers are then exhorted to live a godly and holy life and to fear the coming judgment (28.1-29.1).  The aim of this section…..may be to counteract an exaggeratedly ‘realized’ eschatology that may have been current in the Corinthian community.”[1]

     Walter Bauer suggests that the ones causing division among the Corinthian Church, to whom Clement wrote, were Gnostics,[2] and 23.3 would be another reference to the problem of the delay of the Parousia.  Talbert makes a great case for associating the issues in 2 Peter to the same concerns found in 1 Clement.[3]  He states his case by tying the heretical issues which Paul addresses in 1 Corinthians to that of 1 Clement.  He points out that the issues of special knowledge (41.4; 40.1; cf. 1 Cor 8:1ff), special wisdom (13.1; 38.2; cf. 1 Cor 1-2) and the emphasis on rhetorical skill (21.5; 57.2) produced such problems as division (1 Cor 3), libertine ethics (38.2; 28.1-30; 33.1ff; 35; 37.1ff; cf. 1 Cor. 5-6), and a denial of the resurrection-judgment (24.1f; 26.1f; cf. 1 Cor. 4, 15).[4] 

The following sub-points can also be seen:

1. There is a future punishment for the wicked and the rewards for the faithful are grounded in God’s faithfulness to His promises (11.1; 34.3,7; 35.2-3). 

2. The martyrs already enjoy a place of glory (5.4,7; 6.2; 44.5), while the faithful saints will have to wait for Christ’s Kingdom to come when they will be raised from their graves (50.3-4). 

3. The number of the elect already fixed (2.4; 59.2) but one must keep the commandments to be enrolled into that number (58.2).

B. 2 Clement

     To my surprise I found 2 Clement to team with eschatological references, and interesting ones at that.  “The Second letter of Clement presents, in contrast to Ignatius’ letters or 1 Clement, the expectation of an unambiguously apocalyptic transformation of the world in the near future.”[5]  The basic message of this epistle is to live a holy and godly life.  which is motivated by the fact that “our stay in this world of the flesh is insignificant and transitory” in contrast to the “great and marvelous rest in the coming kingdom” (5.5; cf. 5.1; 7.1; 8.1-3).  No one knows when the kingdom will come so we must wait “hour by hour” (12.1).  The reader is given a clue as to when the kingdom will come in 12.2-6, and there appears to be a delay until the believers arrive at a certain point of maturation.  The kingdom is said to come when “the two shall be one, and the outside like the inside, and the male with the female, neither male nor female” (12.2-6).  While the kingdom is being delayed, believers are being trained for righteousness (20). 

     2 Clement also frequently mentions the reward of the righteous and the punishment of the wicked.  The delay in the receiving of rewards is supposed to motivate the believer to continual godliness  (20.2-4). One must “serve the Lord with his whole heart” (17.7) and “practice righteousness” in order to “gather the immortal fruit of the resurrection.” (19.3).  Those who enter the kingdom and receive his promises are those who “do what is right in God’s sight” (11.7). The believer is encouraged to endure the present sufferings and not be grieved in this present life since there is a future “blessedness” and an “eternity untouched by sorrow” (20.4). 

The judgment is coming as a “blazing fire” when men’s deeds will be manifested (16.3) and the unbelievers will see “his glory” (17.4-5).  At this point some of the “heavens will dissolve” and the earth will be like “lead melting in a fire” (16.3).  The righteous will see the unrighteous being “punished with dreadful torments in unquenchable fire” (17.7; 6.7; 7.6).

     Chapter 9 is an attempt by the writer to offer an apologetic as to the possibility of a resurrection of the flesh.  His basic argument is as follows: God saved you while you were in the flesh (9.1-3), the flesh is the Temple of God (9.4) and just as we were called in the flesh ‘we will come in the flesh” (9.5). [6]Christ, who was originally in the Spirit, took on human flesh, we too shall receive our reward in the flesh (9.5).  The writer also makes the point in 14.5 that the flesh is able to share in immortality since the “Holy Spirit is closely joined with it.”  “His apology rests on the experience of the Holy Spirit in the present life of Christians, which confers a dignity on the human constitution that is incompatible with annihilation.”[7]

B. The Didache

     Didache 16 is the main eschatological section of the book which is dealt with in detail on pages ------.  The Eucharistic prayers form the other section which relates to the last days when twice it asks for the Church to be gathered (9.4; 10.5) into the Kingdom which God has prepared for her.  The phrase “may grace come” in 10.6 has been interpreted by some to be a reference to Jesus.  The faithful are urged to watchfulness in the final days (16.1,3), since no one knows the hour when the Lord will come (16.2).  The believer also need to gather frequently since there is the possibility of not being found perfect in the last time (16.2).  The last days is characterized by false prophets, a falling away and a final world-deceiver, disguised as God’s Son, who will control the earth and persecute the faithful (16.4).  The fiery test will come upon the world and many will apostatize, but some will be saved by the “cursed one.”  Three signs will precede Christ’s final victory (the opening in heaven, the sound of the trumpet and the resurrection of the dead) as described in 16.6.    

C. The Shepherd of Hermas

     The primary emphasis of this work is an impassioned exhortation to repentance to the Church at Rome.  The book takes on the form of an Apocalypse (five allegorical visions, twelve mandates and ten parables or similitudes); but, it does not appear to make exact predictions of the eschatological future or of the eternal realm. “This allegorical tract, then is more of a call for the reform of the present Church than a proclamation of the future God is about to bring; still, the Church of its vision is clearly an eschatological as well as a historical reality.”[8]  This work speaks more in generalities as evidenced in the angle’s reply to Hermas when he asks about the time of the end: “You foolish man, can’t you see that the tower is still being built?  When the tower is finished being built, then the end comes.  But it will be built up quickly” (Vis 3.8.9).  Hermas understands the eschaton or the “last days of the consummation” to have began when Christ came as a man (Sim. 9.12.3); but, there has been a delay in the building of the tower (Sim. 9.5.1) to allow for more to repent (Sim. 9.14.2; 10.4.4). 

     The main eschatological portion is contained in the Fourth Vision which speaks of the great tribulation that is about to come (qliyis h ercouenh mellousa h megalh).  This topic is also briefly described in the Second Vision (6.7-8).  For an analysis of the great tribulation in Hermas see pages-------The great tribulation is a time of suffering and persecution which will be a test for the Church.  It is described as a test “through the fire” which will be the means of purification in order to become useful for the building of the tower” (Vis. 4.24.2-4).  “The temporal dualism here is apparent; the end of the present age is at hand, and the beginning of the New World is already set in motion.”[9]  The Church is pictured as the first of God’s creatures (Vis. 2.4.1), which grows younger through the godliness of the its members, until the point she appears as a virgin bride (Vis. 4.2.1-2).  The radiant Church will be oppressed by the “beast” (a foreshadowing of the great tribulation which is coming), but the elect can escape this through repentance (Vis. 4.2.3-5).

     The reward of the righteous is not spelled out in a concrete manner, nor is the resurrection of the believer specifically mentioned.  He does mention that those who are persecuted will be able to sit on the right side of the Lord while the left side is left “belongs to the rest” (Vis. 3.1.9).  There will be a future judgment for those who do not repent, they will be thrown away and “fall into the fire” (Vis. 3.2.7,9; 3.7.1-2) or be “burned as firewood” (Sim. 4.2-4).  The sinner needs to repent “quickly” or they will “condemn themselves to death” (Sim. 6.2.4; 8.7.3; 8.8.2-5; 8.11.3).  Those who repent will dwell within the tower (Sim. 6.2.4; 8.7.3; 8.8.2-5; 8.11.3),  will be “enrolled in the book of life” (Vis 2.2.3) and experience “eternal life” (Sim. 4.3.5), they will have the privilege to live with the Son of God (Sim. 9.24.4) and with the angels (Sim. 9.27.3; 9.25.2; Vis. 2.2.7).

D. Papias

     Papias collected teachings from Jesus and his apostles from oral sources and compiled them into five books entitled, Explanations of the Words of the Lord.  Jerome attributes another work to him entitled, The Second Coming of Our Lord or Millennium.[10]  Unfortunately, we only have fragments which remain of his work and much of what we possess is primarily from Irenaeus and Eusebius.  He is most famous for his description in book 4, of a coming millennium in which the fruitfulness of the earth will abound to unimaginable abundance on behalf of the saints.[11]  According to Irenaeus, Papias received this teaching directly from John the apostle, who received it directly from the Lord.  Papias was the primary authority which Irenaeus based his own millennial teaching upon.[12]  The idea of literal millennium on the earth has its roots in Isaiah 11:6-9.[13]  Thus in Papias, what we purportedly have is “the early Christian tradition drawing on its Jewish heritage, as well as the tradition of Jesus’ teaching and the Apocalypse of John, as an integral part of its portrayal of the glorious future to come.”[14]

     The aspect which causes Papias to exercise such authority in the early Church, and even today, is his claim to be a disciple of John.  The historian Eusebius complains that “it was due to him that so many of the Church Fathers after him adopted a like opinion, urging in their own support the antiquity of the man.”[15]  The chief support for this claim is the fact Irenaeus refers to him as “the hearer of John and the companion of Polycarp”[16] This statement is confirmed by Eusebius when he records Papias’ own testimony that he had direct contact with the apostles.[17]  When scholarship accepts these claims, their conclusions are generally that he held to a premillennial eschatology.  This can be seen in Schoedel’s words: “Papias ignores Paul, seeks out sayings of the Lord, reflects upon the fulfillment of Old Testament promises, shows contact with Rabbinic exegesis, and sets all this within the framework of a vigorous chiliasm.”[18]  It is important to point out here that Eusebius himself did not particularly care for Papias as seen in the fact he referred to him as “a man of very little intelligence.”[19]  This comment was made in relationship to the perspective that Papias wrongly understood the words about the millennium in a literalistic fashion.  See pages -----for a more detailed analysis of Papias’ premillennialism and some objections raised to this position.

E. Ignatius

     Ignatius, like the rest of the apostolic fathers, does not primarily write to combat heresy[20] but to encourage and exhort his fellow believers.  Fudge argues that Ignatius’ eschatology is Christocentric and historical.[21]  The Christocentric aspect can be seen in that the “divine plan” is accomplished through the “new man,” who is Christ (Eph 20.1).  For Ignatius, this divine plan does relate to the doctrine of foreordination, but he does not explain his position in any detail.  For example, he states that the church is “predestined before the ages for lasting and unchangeable glory” and refers to them as the elect (Eph Intro).  The Roman Church is the “beloved and enlightened through the will of him who willed all things that exist” (Rom Intro).  Ignatius himself is sailing “from Troas and Neapolis as the divine will commands” (Poly 8.1).  God’s plan is specifically carried out in the person of Jesus Christ, i.e., faith in him, love for him and in his suffering and resurrection (Eph 20.1). 

The following points of emphasis can also be seen in Ignatius:

1) The Last Days

     The Lord’s birth, suffering and resurrection brought in the Last Days (Eph 11.1).  The last days are clearly present which in turn calls for proper moral conduct (Eph 11.1; Magn 5.1).  Grant mentions that Ignatius emphasizes a “realized eschatology” to a degree in that at the birth of Jesus the evil forces of “the ancient kingdom” ended and “what God had prepared was now beginning” (Eph 19.3).[22]  “Eschatological renewal, in Ignatius’ eyes, is not merely a wonderful transformation of the material world reserved for some dramatic future day, but a gift of life that has already begun for those who genuinely believe in the risen Lord.”[23]  This is also seen in the fact Christ was anointed so that he could breathed “incorruptibility’ upon the Church (Eph 17.1), by believing in Jesus Christ the believer “escapes death” (Tall 2.1), and the fact the Eucharist is the medicine of immortality (Eph 20.2) which is the “antidote” to help us live forever.

2) Salvation Cannot be Taken for Gratned

     Salvation cannot be taken for granted at this point (Magn 5.1-2), believers are warned about corrupting the faith and ending up in unquenchable fire (Eph 16.2), even the heavenly bodies will be condemned if they do not put their trust in the blood of Christ (Smyrn 6.1).  “Though the proleptic event has transpired already, there remains an eschatological consummation.”[24]  There is a strong emphasis on those who fail to accept the “grace we have” as ending up in eternal hell, even the heavenly powers are warned (Eph 11.1; 16.2; Smyrn 6.1)

3) The Emphasis on the Resurrection

     The gospel of Jesus’ death and resurrection is the “realization of incorruptibility” (Philad 9.2).  The believers resurrection is to tied to that of Christ’s (Trall 9.2) and it is a prominent part of the writer’s hope (Eph 11.2; Trall Intro; Rom 2.2; 4.3).  One must believe in the fact Jesus has a body made of real flesh if they are to be raised (Magn 9.2; Smyrn 5.2f.), and those who deny such a doctrine are headed for “unquenchable fire” (Eph 16.2) or possibly as “disembodied and demonic” (Smyrn 2.1).  “Ignatius sees the resurrection of the dead simply as part- although undeniably a very important part, for embodied beings- of the ‘prize of incorruptibility and eternal life’ which lies ahead for ‘God’s athlete’ (Poly 2.3).”[25]  The resurrection is clearly connected to the resurrection of Christ (Eph 19.3; Smyrn. 1.2-2.1, Trall 9.2).   The banner (ensign) mentioned in Smyrn 1.2 is a reference to Is 52:6, “The Lord will raise a signal for a nation afar off.”  “He was envisioning the standard that is both an identification of the leader and the focus of loyalty to which adherents flock and under which they serve and are rewarded.”[26]  Martyrdom is the only way for the writer to become a “true disciple” (Eph 1.2; Rom 4.2; 5.1,3), and his path to get to God and Christ  (Rom 1.2; 2.2; 5.3; 6.1).  The connection between martyrdom and the resurrection is obvious in Ignatius due to his historical situation.

F. Polycarp to the Philippians

     The resurrection and judgment are included in an accepted body of irrefutable doctrines referred to as “sayings of the Lord” (7.1), which also includes the true humanity of Christ, the “testimony of the cross” and whoever denies these truths is the “firstborn of Satan” (7.1).  Forgiveness and other charitable deeds are based on the fact the Lord sees all and all will “stand before the judgment seat of Christ” (6.2).  The believer must “please Him” in this world if he expect to be raised to the next world (5.2), as well as “do his commandments and love the things he loved” (2.2).  Those who love worthily and believe will both be raised from the dead and reign with the Lord (5.2).  It is impossible to state with certainty the meaning of reign with him, especially when relating this to the idea of a literal millennial reign.  The martyrs are already “now in the place due them” (9.2).  There are no direct statements as the exact nature of the resurrected bodies or the exact nature of their reward, or the fate of the apostates.  “The hope of Christians for the future, its images and its supposed conditions are not yet the object of reflection and explanation; it is simply part of the Easter kerygma at the heart of the community’s life and worship.”[27]  The resurrection to eternal life includes both the soul and the body (14.2).

The Martyrdom of Polycarp

     There is an obvious contrast throughout the entire letter between that of the biased human trial and that of the coming divine judgment.  There is an obvious emphasis upon martyrdom.  Martyrs are immediately “crowned with the crown of immortality and had won a prize which no one could challenge” (17.1).  Polycarp was now “crowned with the crown of immortality” (17.1). “The Apocalyptic imagery of the Jewish and Christian apocrypha is here being applied directly to the faith and the sufferings of the individual martyr.”[28]  There is also an emphasis upon the judgment of the wicked.  The escape of the eternal fire and the hope of reward are used as the element which motivated obedience unto death (2.3).  Polycarp responds to his persecutors when threatened with death by saying, “You threaten with a fire which only briefly and after just a little while is extinguished, for you are ignorant of the fire of the coming judgment and eternal punishment, which is reserved for the ungodly” (11.2).

G. Diognetus

     The author’s eschatology could be described as otherworldly since there is a sharp contrast between the believer’s life here on earth from that in heaven.  The believers “live on earth but their citizenship is in heaven” (5.9; cf. 5.3; 6.7-8).  “Christians dwell in the world, but are not of the world” (6.3).  The soul is described as being locked up in the body and waiting for the incorruptibility in heaven (6.3-6).  This world is imperfect and Christ will come as judge (7.6) because the heavenly kingdom cannot possibly have anything to do with this earthly realm.  It is possible that this tendency is due to the fact the letter is addresses to a person of high rank in the government.[29]  “The doctrine of the two aeons still finds a place, though virtually all the apocalyptic tension has been stripped from it.”[30]  The last days are viewed as the kingdom of God which Christ established at his incarnation (9.1).  This was God’s plan from the beginning (8.9-11), and there is a strong break with Judaism (4.6; 3; 4.1-5).  The blessings of the Kingdom have already begun (12.1), yet the believer is “waiting for the imperishable in heaven” (6.8).  The kingdom is a future hope which is in heaven (10.2) “en ouranw basileian ephggeilato.”  The wicked will suffer “eternal fire which will punish to the very end” (10.7; cf. 8.2; 10.8).   The Lord will come back as Judge (7.6) where it is asked, “Who will endure his coming?”  Diognetus “represents the extreme development of the spiritualizing trend in eschatology...Little room here for Millenarist tendencies!”[31]

no discussion about the bodily resurrection, nor is the resurrection of Christ discussed- even though it is claimed to be a response to “very clear and careful questions” (1.1). 

The Epistle Barnabas

     The epistle contains two extremely important portions (chap 4, 15) which specifically address pertinent eschatological issues.  The entire epistle actually has an eschatological atmosphere.  Other than the Shepherd of Hermas, this epistle has the strongest eschatological emphasis of any of the apostolic fathers.  It is couched in exhortations to godly living mixed with strong warnings against Jewish exegesis and a ritualistic understanding of the Old Testament.  The author emphasizes the need to “be on guard” since this is the “last days” and the final stumbling block is at hand (4.3, 9). The last days are present (4.9; 6.13) and a time of evil which the believer must withstand (2.1; 4.9).  It will include suffering before the final future judgment (4.12).  The believers will share in the reign to come (4.13; 8.13).  Barnabas makes reference to the times being cut short by the Lord (4.3) and then quotes Daniel 7:24, 7-8 as a basis for his eschatological scenario (4.3-5).  The author himself states the purpose for quoting these verses as “The last stumbling block is at hand…..You ought therefore to understand.” (4.3,6).  The two Ways section is also possesses an eschatological emphasis (2.2-3).

     There will be a climax of evil which will usher in the “age to come (2,1; 4.1,3,9; 16.5f.)  This “present era of lawlessness” (2.1; 4.1; 18.2) is dominated by Satan (18.1), the Black One (4.10; 20.)[32], the Evil One (2.10; 21.3), the Lawless One (15.5), and the Wicked Ruler (archon) (4.13).  The believer must “be watchful and ready” at all time since the evil one can “hurl us away from our life” (2.10), “thrust us out of the kingdom “(4.10) or can ensnare us in “the way of darkness” (4.1; 5.4).  The “angels of Satan” control the way of darkness and were the reason the Jews misunderstood the true meaning of the Scriptures and lost their place in God’s plan of salvation (9.4). 

     The Kingdom of God appears to be both a future anticipation (21.1) as well as a present reality in which where there will be “dark and evil days” (8.5f.).  The believer has already had their hearts “redeemed form darkness” through the new covenant which Jesus inherited (14.5), and has given us a “foretaste of things to come (1.7).  Israel lost the covenant at its inception due to their sinfulness (4.6-8), thus the Church is the new people of God (2.6; 3.6; 5.7; 6.19; 13.1).  Jesus was manifested in the flesh to “destroy death” and to “demonstrate the reality of the resurrection (5.6).  Believers have already been given forgiveness of sins and are “men of another type” (6.11-13), yet we must wait until we “have been made perfect” before we will rule over the earth (6.17-19).  Jesus will be victorious in the end over the forces of evil (12.9) at time he will “come into his inheritance” (4.3; 12.0).  There will be a final judgment which will bring in the true Sabbath rest and an eighth day which will bring in the New World (15).  The Lord’s coming will bring both the punishment for sinners as well as reward for the righteous (21.1).  For a more detailed analysis of Barnabas 4 and 15 see pages ------.

----

[1] Daley , p. 10.

[2] W. Bauer, Rechtglaubigkeit  und Ketzerei im altesten Christentum (Tuebingen: J.C.B. Mohr, 1943) p. 104.)

[3]Charles H. Talbert II Peter and the Delay of the Parousia,

[4]“If the heretics are of the same type in I Clement and in I Corinthians, then it is within the context that we hear about the doubts over the coming of the Parousia.  Such parts are part of the general denial of the resurrection by those claiming special knowledge.  Here as in II Peter, therefore, the concern with the delay seems to be as a rationalization for positions held on other grounds.” (Talbert, p. 144).  He then strengthens his case by quoting Poly to Phil 7.1.  Polycarp reacts in the same way by appealing to apostolic tradition (II Peter 3:2; cf. 1.16ff).  Polycarp has to deal with the same problem of those who deny the true humanity, the literal crucifixion and a denial of the Parousia and judgment.

[5](Daley, p. 14)

[6]Daley, p. 15 offers the idea that to come means to come to fulfillment in the flesh.)

[7](Daley p. 15)

[8]Daley, p. 17

[9](Jews and Christians, p. 290)

[10]Lives of Illustrious Men 18.

[11](Eusebius Hist. Eccl. 3.39.11-12; Irenaeus AH 33.3-4).

[12](Eccl. Hist. 3.39.13). (Ire- used Papias AH 5.3f.

[13]It also finds support in Sib Or 3.787-795; 2 Baruch 73.6; 29.5-8; 1 Enoch 10:18-19.

[14](Jews and Christians, p. 264)

[15](Eccl. Hist. 3.39.13).

[16](AH 5.33.3-4). (Note on bottom of page- Irenaeus is also the source that Polycarp was acquainted with the apostle John AH 3.3.4). This is also confirmed by Eusebius (Chronicon, ed, Helm [1956] 193-194, 412-413) before he wrote Ecclesiastical History.

[17](HE 3.39.3-4).

[18](Schoedel, p. 90)

[19]HE 3.39.13.

[20]Some have suggested that Ignatius refutes the Docetists in his letters.  See Virginia Corwin, St. Ignatius and Christianity in Antioch (New Haven: Yale University Press, 1960). “The docetics ‘denied or ignored’ history; Essene-Christians ‘foreshortened history by resisting the genuinely new that could enter it.” (p. 103-104) as quoted by Fudge p. 232.

[21](List article by Fudge)

[22](See Grant on this interp).

[23](Daley p. 13).

[24]Fudge, p. 225.

[25](Daley, p. 13)

[26](Dewart, p. 47)

[27](Daley p 14)

[28](Daley p. 14)

[29](Kleist, p. 132).

[30](O’Hagan,  p. 109).

[31](O’Hagan, p. 108)

[32]The best explanation of the Black One has been offered by Peerbolte where he associates this with the way of light (19.1) and the way of darkness (18.1).  He strengthens this point by pointing out that 20.1 refers to the way of the Black One; whereas, 4.10 speaks of the evil way and 2.10 mentions the Evil One. (AC Book, p. 191.)