This gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come. Matt. 24:14
Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power. 1 Cor. 15:24
For that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition. 2 Thess. 2:3
But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up. . . . Nevertheless we, according to His promise, look for new heavens and a new earth in which righteousness dwells. 2 Pet. 3:10, 13
Behold, He is coming with clouds, and every eye will see Him, and they also who pierced Him. And all the tribes of the earth will mourn because of Him. Rev. 1:7
And I will give power to my two witnesses, and they will prophesy one thousand two hundred and sixty days, clothed in sackcloth. Rev. 11:3
Now when the thousand years have expired, Satan will be released from his prison and will go out to deceive the nations. Rev. 20:7-8
So also will it be at the end time. There will be a flood of fire, and the earth will be burned up, together with its mountains. Mankind, too, will be burned up, along with the idols which they have made. . . . But the just will be preserved from His anger. Melito (c. 170, E), 8.755-756
But why do we speak of Jerusalem? After all, the desires of the whole world must also pass away, when the time for its end has come. This must take place so that the fruit can be gathered into the granary, but the chaff, left behind, may be consumed by fire. Irenaeus (c. 180, E/W), 1.466
There is also another and a greater necessity for our offering prayer on behalf of the emperors. In fact, we should pray for the complete stability of the empire, and for Roman interests in general. That is because we know that a mighty cataclysm hangs over the whole earth. In fact, the very end of all things threatens dreadful woes. And this is only held back by the continued existence of the Roman empire. We have no desire, then, to be overtaken by these dire events. In praying that their coming may be delayed, we are lending our aid to Rome’s duration. Tertullian (c. 197, W), 3.42-43
But what a spectacle is that fast-approaching return of our Lord! For He will now be acknowledged by all; He will now be highly exalted; He will now be a triumphant One! What an exultation of the angelic hosts there will be! What a glorious rising of the saints! What a kingdom of the just there will be thereafter! How great will be the city of New Jerusalem! Yes, and there are other sights: that last Day of Judgment. Tertullian (c. 197, W), 3.91
The belief that everything was made from nothing will be impressed upon us by that ultimate dispensation of God which will bring back all things to nothing. For “the very heavens will be rolled together as a scroll.” In fact, they will come to nothing, along with the earth itself. Tertullian (c. 200, W), 3.496
“The stars too will fall from heaven.” . . . “The mountains will melt like wax.” . . . Even “the sea will be no more.” Now, if any person were to go so far as to suppose that all these passages should be figuratively interpreted, he will still be unable to deprive them of the true fulfillment of those issues that must come to pass, just as they have been written. For figurative speech necessarily arises out of realities. Tertullian (c. 200, W), 3.497
After its thousand years are over (within which period is completed the resurrection of the saints, who rise sooner or later according to their deserts), there will follow the destruction of the world and the burning of all things at the judgment. We will then be instantly changed into the substance of angels, by being clothed with an incorruptible nature. And we will be removed to that kingdom in heaven. Tertullian (c. 207, W), 3.343
“Jerusalem was to be trodden down by the Gentiles until the times of the Gentiles would be fulfilled”—meaning, of course, those who were to be chosen of God and gathered in with the remnant of Israel. Tertullian (c. 210, W), 3.560
Jesus was questioned by His disciples concerning when those things were to come to pass that He had said about the destruction of the temple. So He first spoke to them about the order of Jewish events until the overthrow of Jerusalem. Then, he spoke about the things that will concern all nations—up to the very end of the world. . . . Therefore, although there is presently a sprouting in the acknowledgement of all this mystery, yet it is only in the actual presence of the Lord that the flower will be developed and the fruit will be borne. . . . Who has yet beheld Jesus descending from heaven in a manner similar to how the apostles saw Him ascend?. . . . Up to the present moment, no one has smitten their breasts, tribe by tribe, looking on Him whom they pierced. No one has yet fallen in with Elijah. No one has yet escaped from the Antichrist. No one has yet had to bewail the downfall of Babylon. Tertullian (c. 210, W), 3.561
“For that day will not come, unless indeed there first comes a falling away.” He means indeed this present empire. . . . What obstacle is there but the Roman state, the falling away of which, by being scattered into ten kingdoms, will usher in the Antichrist? Tertullian (c. 210, W), 3.563
After the casting of the devil into the bottomless pit for a while, the blessed prerogative of the first resurrection may be ordained from the thrones. And then again, after the consignment of him to the fire, the judgment of the final and universal resurrection may be determined out of the books. Tertullian (c. 210, W), 3.563
[Enoch and Elijah] are reserved for the suffering of death, that by their blood, they may extinguish the Antichrist. Tertullian (c. 210, W), 3.227-228
There will be reclining at the feast in the kingdom of God. There will be sitting on Christ’s thrones. There will be standing at last on His right hand and his left, and eating of the tree of life. Now, what are all these things but most certain proofs of a bodily appointment and destination? Tertullian (c. 210, W), 3.571
As to the burning up of the world, it is a foolish error to deny that fire will fall upon it in an unforeseen way, or to deny that the world will be destroyed by fire. . . . Who would question the fact that all things that have had a beginning will perish? All created things must come to an end. Mark Minucius Felix (c. 200, W), 4.194
For when the sixty-two weeks are fulfilled, and Christ has come, and the Gospel has been preached in every place, the times will then be accomplished. There will remain only one week—the last—in which Elijah and Enoch will appear. And in the midst of it, the abomination of desolation will be manifested—the Antichrist, announcing desolation to the world. And when he comes, the sacrifice and oblation will be removed, which now “are offered to God in every place by the nations.” Hippolytus (c. 205, W), 5.182
When at length the Judge of judges and the King of kings comes from heaven, He will overturn the whole dominion and power of the Adversary. He will also consume all of them with the eternal fire of punishment. But to His servants, prophets, and martyrs, and to all those who fear Him, He will give an everlasting kingdom. Hippolytus (c. 205, W), 5.190
I have pointed out in the preceding pages those questions that must be set forth in clear, dogmatic propositions—as I think has been done to the best of my ability when speaking of the Trinity. But on the present occasion, my exercise is to be conducted as best I can—in the style of a disputation rather than of strict definition. The end of the world, then, and the final consummation will take place when everyone will be subjected to punishment for his sins. This is a time that God alone knows, when He will bestow on each one what he deserves. Origen (c. 225, E), 4.260
Jacob is the first one who provides any information about the end of the world. . . . Our Lord and Savior . . . says, “Heaven and earth will pass away, but My word will not pass away.” So He points out that the [heavens and earth] are perishable and must come to an end. Origen (c. 225, E), 4.341
He is taking sin away from every individual in the world until sin is taken away from the whole world. Then, the Savior delivers the prepared and completed kingdom to the Father—a kingdom in which no sin is left at all. That kingdom is, therefore, ready to accept the Father as its king. Origen (c. 228, E), 4.317
However, it is likely that before the second and more divine coming of Christ, John or Elijah will come to bear witness about life. Origen (c. 228, E), 9.345
The world is so established by a bonded union that no force can dissolve it—except when He alone who made it commands it to be dissolved. He will do this for the purpose of bestowing other things (which are greater) upon us. Novatian (c. 235, W), 5.612
I will add something about the Day of Judgment, on account of the unbelievers. Again, the fire of the Lord sent forth will be appointed. . . . Another newness of sky and of everlasting earth is arranged. Afterwards, those who deserve it are sent away to the second death; but the righteous are placed in inner dwelling places. Commodianus (c. 240, W), 4.212
This has pleased Christ, that the dead should rise again. Yes, they will rise with their bodies. And those, too, will rise again who have been burned with fire in this world. This will happen when six thousand years have been completed, and the world has come to an end. In the meantime, the heavens will be changed with an altered course, for then the wicked are burned up with divine fire. The creature burns with groaning in the anger of the Highest God. Those who are more worthy . . . live again in the world for a thousand years, according to God’s command. However, this is so that they may serve the saints and the High One under a servile yoke. . . . What is more, they will be judged again when the reign is finished. Those who treat God as of no account will perish by fire when the thousandth year is finished. . . . All flesh in the monuments and tombs will be restored according to its deeds. They will be plunged into Gehenna. They bear their punishments in the world. Commodianus (c. 240, W), 4.218
The end of the world comes suddenly. Cyprian (c. 250, W), 5.553
When the three years and six months are completed in the preaching of Elijah, [Satan] will be cast down from heaven. For up until that time he had had the power of ascending. And all the apostate angels, as well as the Antichrist, must be roused up from Hades. . . . ”And I saw a beast rising up from the sea, like a leopard.” This signifies the kingdom of that time of the Antichrist and the people mingled with the variety of nations. Victorinus (c. 280, W), 7.356
It is not satisfactory to say that the universe will be utterly destroyed and that the sea, earth, and sky will no longer exist. For the whole world will be deluged with fire from heaven and burned for the purpose of purification and renewal. However, it will not come to complete ruin and corruption. . . . God did not work in vain. Methodius (c. 290, E), 6.365
He says the creation was made subject to vanity, but he looks for it to be set free from such servitude. . . . For in reality, God did not establish the universe in vain or only for it to be destroyed, as those weak-minded men say. Rather, He made it to exist, to be inhabited, and to continue. For that reason, the earth and the heaven must exist again after the burning and shaking of all things. Methodius (c. 290, E), 6.366
There is no contradiction nor absurdity in Holy Scripture. For it is not “the world” that passes away, but the “fashion of this world.” . . . So we can look for creation to pass away, as if it were to perish in the burning, in order for it to be renewed. In that manner, we who are renewed may dwell in a renewed world without taste of sorrow. However, it will not be destroyed. . . . Now, since the earth is to exist after the present age, there must also be inhabitants for it. These persons will no longer be subject to death. They will not marry, nor beget children. Rather, they will live in all happiness without change or decay, like the angels. Methodius (c. 290, E), 6.366
This unrighteous age, having run the course of its appointed times, should come to an end. Lactantius (c. 304–313, W), 7.196
At that time [during the days of Moses], the people of God were one. And so only one nation, Egypt, was struck. However, now the people of God are collected out of all languages and dwell among all nations. And they are oppressed by those who rule over them. Therefore, it must come to pass that all nations (that is, the whole world) will be beaten with heavenly stripes. As a result, the righteous people, who are worshippers of God, will be set free. Back then, signs were given to announce the coming destruction to the Egyptians. Likewise, at the last day, wonderful phenomena will take place throughout all the parts of the world, by which the impending destruction will be understood by all nations. Therefore, as the end of this world approaches, the condition of human affairs will undergo a change. Through the prevalence of wickedness, things will become worse. As a result, these times of ours—in which iniquity and impiety have increased even to the highest degree—will then be considered as having been happy. They will seem as almost golden times in comparison to that incurable evil. For righteousness will greatly decrease, and impiety, avarice, desire, and lust will greatly increase. . . .
At that time, there will be no faith among men, nor peace, kindness, shame, or truth. As a result, there will be no security, no government, nor any rest from evils. The entire earth will be in a state of tumult. Wars will rage everywhere. All nations will be in arms and will oppose one another. . . . Egypt will pay the penalties for her foolish superstitions and will be covered with blood as if with a river. . . . The cause of this desolation and confusion will be this: the Roman name, by which the world is now ruled, will be taken away from the earth, and the government will return to Asia. And the East will again bear rule. The West will be reduced to servitude. Lactantius (c. 304–313, W), 7.212
At that time, civil discords will perpetually be sown. There will be no rest from deadly wars, until ten kings arise at the same time. These kings will divide the world—not to govern it, but to consume it. . . . Then a most powerful enemy will suddenly arise against them from the extreme boundaries of the northern region. Having destroyed three of that number who will then possess Asia, he will be admitted into an alliance by the others. And he will be made the ruler of all. He will harass the world with an intolerable rule. He will mingle divine things with human things. . . . He will change the laws and appoint his own. He will contaminate, plunder, spoil, and put to death.
Then, in truth, a detestable and abominable time will come, in which life will be pleasant to no men. Cities will be utterly overthrown and will perish. . . . The atmosphere will be tainted and become corrupt and pestilential. At one time, there will be unseasonable rains. At another, there will be barren drought. At times, it will be cold; then excessively hot. The earth will not give its fruit to man. No field, tree, or vine will produce anything. . . . Fountains will also be dried up, together with the rivers. . . . On account of these things, beasts will fail on the land, birds in the air, and fishes in the sea. Awe-inspiring signs in heaven will confound the minds of men with the greatest terrors: the trails of comets, the darkness of the sun, the color of the moon, and the sweep of the falling stars. . . .
Stars will fall in great numbers, so that all the heavens will appear dark without any lights. The loftiest mountains will also fall and be levelled with the plains. The sea will be rendered unnavigable. And that nothing may be lacking to evils of men and the earth, the trumpet will be heard from heaven. . . . And then everyone will tremble and quake at that mournful sound. . . . Then they will call upon God, but He will not hear them. Death will be desired, but it will not come. . . . For the human race will be so consumed, that scarcely the tenth part of mankind will be left. . . . Two-thirds of the worshippers of God will perish as well. But the third part, which will have been proved faithful, will remain. Lactantius (c. 304–313, W), 7.214
When the end of the times draw near, a great prophet will be sent from God to turn men to the knowledge of God. And he will receive the power of doing miraculous things. Wherever men will not hear him, he will close heaven and cause it to withhold its rains. He will turn their water into blood. . . . When his works have been accomplished, another king will arise out of Syria, born from an evil spirit. . . . He will fight against the prophet of God and will overcome and slay him. And he will allow him to lie unburied. But after the third day, the prophet will come to life again. And, while all look on and wonder, he will be caught up to heaven. Lactantius (c. 304–313, W), 7.214
After these things, the lower regions will be opened and the dead will rise again. The same King and God will pass judgment on the dead. . . . However, not all men will be judged by God at that time. Rather, only those who have practiced the religion of God. Sentence cannot be passed to acquit those who have not known God. They are already judged and condemned. For the Holy Scriptures testify that the wicked will not rise to condemnation [Ps. 1:5]. Therefore, only those who have known God will be judged. And their deeds, that is, their evil works, will be compared and weighed against their good ones. . . . But when He will have judged the righteous, He will also test them with fire. Those persons whose sins will exceed [their good works] either in weight or in number will be scorched by the fire and burned. However, those who are filled with complete justice and maturity will not feel this fire. For they have something of God in them that repels and rejects the violence of the flame. Lactantius (c. 304–313, W), 7.216-217
When the thousand years of the kingdom have ended—that is, seven thousand years [from the creation of the world]—Satan will be loosed again. Being sent forth from prison, he will go forth and assemble all the nations, which will then be under the dominion of the righteous. . . . Then the last anger of God will come upon the nations and will utterly destroy them. . . . The whole race of the wicked will utterly perish. There will no longer be any nation in this world except the nation of God. . . . Thereafter, there will be no war—only peace and everlasting rest. But when the thousand years are completed, the world will be renewed by God and the heavens will be folded together. The earth will be changed and God will transform men into the likeness of angels. . . . At the same time, the second and general resurrection of all mankind will take place. In this, the unrighteous will be raised to everlasting punishments. Lactantius (c. 304–313, W), 7.221