A couple weeks ago, I made the point that Christian leadership is never timeless. Instead, it is a timely application of God-given wisdom regarding specific decisions that must be made in particular moments in time.
Last week, we looked at several examples from the Old Testament of knowing “what time it is” biblically. Today, I’d like to follow up with some New Testament examples.
Ethics and Eschatology
A brief summary of New Testament teaching on obedience makes it clear that one’s view of history (both its origin, trajectory, and end) informs and motivates Christian ethics, the choices one makes and the direction one is to take. Believers are not only called to obey God and exercise wisdom because it is the right thing to do, but also because of “what time it is” according to the biblical worldview.
This interplay is seen at work in the parables of Jesus, the letters of Paul and Peter, and, in general, in New Testament teaching on eschatology.
1. The Parables of Jesus
Many of Jesus’ parables emphasize the disciple’s need to understand the current eschatological moment and then live accordingly. Like the Old Testament literature, discipleship is portrayed in terms of “wisdom,” and wisdom is defined by living in light of “what time it is.”
Discipleship is described as wise living in light of the eschatological reality proclaimed by Jesus.
- The Parable of the Wise and Foolish Builders (Matt 7:24-27) teaches that wisdom is building one’s life on Jesus’ words in preparation for the coming storm of God’s judgment.
- The bridesmaids in Matthew 25:1-13 are contrasted in the same manner, reiterating the message that discipleship is formed and described within the context of eschatological preparation.
- In the Parable of the Talents (Matt 25:14-30), the disciples who receive commendation for being “good and faithful servants” are those who live with eschatological anticipation, choosing to invest in ways that maximize the king’s resources.
- Jesus’ analogy of putting new wine into old wineskins (Matt 9:17) is traditionally understood as a reference to the overlap of eras, referring to the coming kingdom, which will no longer be contained by the exclusivist tendencies of God’s chosen people who have lost their saltiness and who have failed to be a light to the nations.
- Likewise, Jesus speaks of a faithful servant whose anticipation for his master’s return leads him to alter his priorities (Matt 24:42-51).
In these analogies, one sees that leadership and discipleship are not described as a generic faithfulness to God’s commands, but rather a specific faithfulness formed by the disciple’s understanding of “what time it is” and what the future holds. The vision of the future affects the disciple’s actions in the present.
2. Paul’s Writings
Like the parables of Jesus, Paul’s leadership, expressed in his letters, often connects ethical exhortation to eschatological reality. This connection is seen most prominently in his Thessalonian correspondence, but also in Romans 12-13 and 2 Corinthians 5:1-10.
For Paul, eschatology not only provides the context for one’s obedience; it is also the motivation for one’s obedience. Believers are children of light who belong to the day that is dawning, and they put aside the evil deeds of the night (1 Thess 5:1-11; Rom 13:12 ff). Here’s how N. T. Wright puts it:
“Paul’s vision of Christian virtue . . . is all about developing the habits of the daytime heart in a world still full of darkness.” (After You Believe, 137)
This eschatological focus is consistent with other New Testament references to the church as first-fruits or a colony of heaven, such as Philippians 3:20, where the Apostle Paul compares the church to soldiers in a foreign land, a community both heavenly and earthly, with citizenship in a future coming city.
Our belief in Christ’s purpose for the future of the world is what gives us power to overcome anxiety and weakness (Phil 4:4-9), to “stand firm” on the rock of resurrection reality (1 Cor 15:58).
3. Peter’s Letters
Peter’s leadership is demonstrated through his comforting and challenging words toward a persecuted people. His ethical exhortations are grounded in and motivated by a vision of the future. His leadership is timely, because he instructs believers to obey in light of “what time it is” according to the Bible’s eschatological clock.
At this point, Peter picks up on the exile theme prominent in Jeremiah’s writings and helps the early Christians relate to the world while remaining pilgrims in it. Ed Clowney comments:
“On the one hand, we do all before God and for God. . . . On the other hand, Christians also live before the world.” (The Message of 1 Peter, 102‒03)
Peter’s instruction contains both a comforting and challenging element. He comforts the people by exhorting them in light of their glorious future. He challenges the people by exhorting them to use their freedom not only to praise God, but also to be his witnesses in the world.
Conclusion
Christian leaders who understand “what time it is” biblically are called to make disciples and teach them to obey Christ’s commands (Matt 28:16‒20). This “Great Commission” is impossible without a clear understanding of Jesus Christ as Lord of the world (the statement that precedes the Commission), and Jesus Christ as the One who is present with his people until he returns (the statement that follows the Commission).
The Church lives between the time of Christ’s first and second comings, and therefore, we find ourselves in the middle of an age to which we must not conform.
Leadership is contextual, because the mission is eschatological, which means that believer’s obedience must be marked by the horizon of Christ’s second coming.
In summary, throughout the New Testament, ethical exhortations are tied to eschatological pronouncements, with the Bible’s vision of the future providing both the context of and the motivation for Christian obedience. “Understanding the times” from a biblical perspective is essential for Christian leadership.
