The Second Coming Of Christ Happened

Toward the conclusion of the last chapter, Mark 8:38-9:1 was used to show how Jesus associated His coming in glory alongside His reproval of “this adulterous and sinful generation.” If the clear use of the word “generation” (as well as words and phrases like “at hand,” “a little while,” and “quickly,”) was not enough to convince the gainsayers of the truth, Jesus clarified the implication of His timing by saying that there would be some who would not taste death until they had seen Jesus come in His kingdom. A most important question should be asked: how would the audience of Jesus have interpreted His words? Even beyond that, how would the churches to whom the apostles wrote interpret the letters and admonitions warning them of the nearness of the return of Christ? This brings us to a critical place in our observation of Scriptures dealing with the return of Christ, i.e. the analysis of the inferences of the audiences addressed by Jesus and the apostles.

In Matthew 10, Jesus Christ commissioned the twelve disciples. Jesus directed His commission specifically to the disciples as we see in vs.1:

In vv.5,6 there is, again, another reference distinctly mentioning the twelve and their particular commission.

Matthew 10:5-6 These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: 6 But go rather to the lost sheep of the house of Israel.

This may not seem relevant at first glance, but when the whole context of chapter 10 is considered, and the audience of the twelve is realized, then vv.22,23 become much more significant.

Matthew 10:22-23 And ye shall be hated of all men for my name's sake: but he that endureth to the end shall be saved. 23 But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.

To whom was Jesus referring when He said “ye?” Some would like to think he was referring to a group of modern day “Jews.” The Bible, however, says Jesus was referring to “these twelve” (vs.5). If we apply this same audience (the twelve) to the rest of the passage, including vs.23, it becomes obvious that it would be untenable to say that Jesus was referring to Christians two thousand years later. More importantly, for Jesus to say that the Son of man would come before the disciples had gone through all the cities of Israel would definitely imply that His coming would take place before their generation would pass away. Some might argue that those to whom Jesus referred were twentieth century “Jews” that became His “witnesses” in 1948. This however, has NO scriptural support whatsoever. If we read the text with the twelve disciples in mind whom Jesus addressed, then His promise becomes much more consequential:

Matthew 10:23 But when they persecute you (the twelve) in this city, flee ye into another: for verily I say unto you (the twelve), Ye (the twelve) shall not have gone over the cities of Israel, till the Son of man be come.

This is complimentary to the rest of the context. It is to be noted that many things Jesus said in chapter ten happen with Christians today and have happened throughout church history, such as “a man’s foes shall be they of his own household.” Regardless, the intent of the passage is obvious: Jesus was preparing the disciples to expect much tribulation and persecution before the Son of man would come (cf. Acts 14:22). We should also ask ourselves the question, “How would the disciples interpret the words of Jesus?” Once again, inferring a grammatically natural interpretation of the disciples will clarify the meaning of these passages.

A very similar passage is found in Matthew 16 from which the disciples could only infer one interpretation.

Matthew 16:27-28 For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. 28 Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.

There is not a rational Christian alive, upholding futurism, who would say they have never had trouble with this passage. What could be clearer? Jesus again, speaking to His disciples, does not mislead them or lie to them. Instead, He makes utterly clear the fact that there were some of His disciples who would be alive when He returned. (It is fascinating to note that Jesus, upon Peter’s inquiry as to the future of the apostle John, replied, “If I will that he tarry till I come, what is that to thee? follow thou me” John 21:22. This is by no means a prooftext for this argument; however, John was the author of Revelation and was probably alive at our Lord’s coming.)

Some interpret the passage in Matthew sixteen as referring to the transfiguration. This, however, would make no contextual sense. Why would Jesus say, “eight days from now some of you will not taste death until you see Me come in My kingdom”? Would it be so amazing that some of His disciples would still be alive after eight days? Furthermore, if the transfiguration was His coming in His kingdom, were the angels present? Were there rewards for every man according to their works? It is a severe buckling of Scripture to separate vs.27 from vs.28. The prophecy that some of the disciples would be alive at the time when He would reward every man according to his works correlates perfectly with the statement of imminence in Revelation 22:12: “And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.” This can be seen more clearly when placed side by side:

Matthew 16:27-28 For the Son of man shall come in the glory of his Father with his angels...		Revelation 22:12 And, behold, I come...
and then he shall reward every man according to his works.		I come quickly...
Verily I say unto you, There be some standing here, which shall not taste of death...		and my reward is with me, to give every man according as his work shall be.
²⁸till they see the Son of man coming in his kingdom.		Matthew 25:31 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:

Jesus said in Matthew 16:28, “Verily I say unto you...” The word verily or truly is certainly a testimony to the validity of Christ’s promise, especially when considering what He would perform when He came. Those who say that vv.27 refers to a different event than vs.28 must contend with a grammatical pattern used by Jesus in the N.T. Wherever Jesus uses the phrase, verily, verily it NEVER introduces a new subject or idea. It always is continuing the same theme. Therefore, vs.28 could not be referring to the transfiguration. (To understand the purpose of the transfiguration, examine 2 Peter 1:16- 19. This passage explains that the transfiguration was merely a proof that what Jesus said in Matthew 16:27,28 was going to take place, despite the scoffers of their day [cf. 2 Peter 3:3,4]). In fact, the whole purpose of the transfiguration of Jesus was to prove to the disciples that He was not lying. He would come back before some of them would taste of death (Matthew 16:28).

An astonishing passage that will take some exposition concerning audience time is Matthew 21:33-45. This particular passage is spoken before the chief priests and the Pharisees. Jesus, in no uncertain terms, makes sure His audience knows He is referring to them:

Matthew 21:33-45 Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: 34 And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. 35 And the husbandmen took his servants, and beat one, and killed another, and stoned another. 36 Again, he sent other servants more than the first: and they did unto them likewise. 37 But last of all he sent unto them his son, saying, They will reverence my son. 38 But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. 39 And they caught him, and cast him out of the vineyard, and slew him. 40 When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? 41 They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. 42 Jesus saith unto them, Did ye never read in the Scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes? 43 Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. 44 And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. 45 And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them.

At this point, we will not investigate the details outside of the manifest references to His audience and their consequential appraisal of the parable. We do see, however, that Jesus distinctly shows the Pharisees that the anger of the Lord was most kindled when He sent His Son last of all. The phrase last of all should not be overlooked, for this is what will form the Pharisee’s proper assessment of His parable. If the Lord’s anger was kindled because they slew His Son, it follows that those on whom His miserable destruction would come would be those who killed His Son. The Householder (the Father) sent the Son last of all. Why would He wait two thousand years to destroy the murderers of His Son? Last of all should be clear evidence that the Jews had filled up the measure of their fathers. The Pharisees concluded from the parable that “He spake of them.” Why would they conclude this? Jesus was, in fact, speaking in language the people could understand. Even though the parables were designed to keep the truth from the Pharisees, this particular parable was easily understandable to them, as they recognized that Jesus was referring to them as the “wicked men.” The Pharisees used the phrase wicked men to describe themselves (vs.41). Were they wrong in their perception? Would we be so bold as to add to the phrase, “they perceived that He spake of them however, He was not really referring to them even though they were the ones who crucified the Lord of glory”? It is fascinating to note that the Greek word for “perceived” is ginosko, a word that actually means to know. In other words, “they knew that He spoke of them.” The Pharisees were very aware of the fact that Jesus was telling them they were the ones who would be miserably destroyed.

When Jesus appeared before the high priest prior to His crucifixion, He spoke to the high priest in a manner that would unmistakably bring the priest to a certain conclusion:

Matthew 26:63-65 But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God 64 Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven 65 Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy.

Was the high priest thinking, “Oh, He is referring to a distant judgment two thousand years from now”? Or, was the high priest clearly understanding Christ Jesus, and thus concluding, “This Man just told me hereafter He is going to come in judgment.” At this point, it is worth considering the word hereafter. Even though there was no time limit specified, there was certainly an implication that Jesus was going to get vengeance upon this man within his lifetime; for Jesus said, “Hereafter shall YE see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.” If we try to comprehend the frame of mind of the high priest, it will help us understand how he interpreted the words of Jesus.

In Luke 12 Jesus invokes His disciples to seek the kingdom of God, and then makes three statements that would give the disciples the distinct impression that the kingdom would come to them in their lifetime.

Luke 12:31-48 But rather seek ye the kingdom of God; and all these things shall be added unto you. 32 Fear not, little flock; for it is your Father's good pleasure to give you the kingdom. 33 Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. 34 For where your treasure is, there will your heart be also. 35 Let your loins be girded about, and your lights burning; 36 And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately. 37 Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. 38 And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants. 39 And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through. 40 Be ye therefore ready also: for the Son of man cometh at an hour when ye think not. 41 Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all? 42 And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season? 43 Blessed is that servant, whom his lord when he cometh shall find so doing. 44 Of a truth I say unto you, that he will make him ruler over all that he hath. 45 But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken; 46 The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers. 47 And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. 48 But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.

First, Jesus tells them that it is the “Father’s good pleasure to give you the kingdom.” The encouraging words of Jesus emphasizing the sovereignty of God in giving the disciples the kingdom surely were meant to declare the immutable counsel and decree of the Almighty to give THEM, as the elect of God, the kingdom. Second, He likens them as “men that wait for their Lord when He will return from the wedding.” Were the disciples doubting the timing of our Lord, saying, “He of course was not referring to us”? Or, even more blasphemous, “Maybe it is not really the Father’s good pleasure to give it to us now. Jesus means much, much later.”

Truly, the disciples were encouraged in their waiting for their Lord because their Lord would come soon. Jesus also uses a phrase that Peter repeated in his first epistle. Jesus said, “Let your loins be girded about.” Why did He say this? Was it not to prepare them for the coming of the Lord? In first Peter, it is even clearer, especially within its context.

1 Peter 1:13 Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ;

Peter, being one of the disciples, knew exactly what the Lord meant by saying, “Let your loins be girded about.” Girding the loins is preparing for something to happen. They were to be watchful, sober, and prayerful. “But the end of all things is at hand: be ye therefore sober, and watch unto prayer” 1 Peter 4:7. Examine carefully Peter’s words in chapter 1:13: “hope to the end for the grace that is to be brought unto YOU at the revelation of Jesus Christ.” How would Peter’s audience perceive this encouragement?

Certainly, they would be expecting Jesus to be revealed to them. It is inconceivable to think that a member of Peter’s audience would respond, “Peter was not actually saying that the revelation of Jesus Christ will take place in our lifetime.” Or rather, “Peter thinks that Christ will come back in our generation but he is mistaken.” The foundation of these arguments are hollow and demean apostolic authority and the credibility of Jesus. It is clear that both Jesus and Peter used the phrase “gird up” to encourage preparation for the Lord’s coming as they waited for Him and that it would take place within their generation. Third, Jesus said “Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.” It is very dangerous to say that Jesus would emphasize His two-thousand- year future coming just to keep first-century Jews on their best behavior. As mentioned previously, this would not only be deception by our Savior, it would also be terribly disappointing to those whom He loved so much. Even Peter asked if He was referring to the disciples or all those listening. Some might argue that Jesus was referring to all throughout history.

This is incongruous with the obvious audience reference, especially in light of the many statements of imminence already cited, not to mention the fact that, Jesus specifically answered Peter’s question with His words in vv.47,48:

Luke 12:47-48 And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. 48 But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.

Jesus was merely making a distinction between those who knew the Lord’s will and those that knew not His will. Those who knew His will would receive the greater judgment, and those who had never known His will would be as Jesus said, “beaten with few stripes.” This is exactly why Peter, in 2 Peter 2:20,21, explained the gravity of knowing the “Lord’s will,” and yet rejecting His commands:

2 Peter 2:20-21 For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. 21 For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them.

Peter knew that the words which Jesus spoke to him in Luke 12 were applying to his own generation. Hence, the admonition was so imperative. Of course, the objector would argue that if the Lord has already come, then there would be no incentive for godly living. Quite the contrary; the eternal age has begun, and the lake of fire immediately consumes the haters of God upon their physical death.

Later, in Luke 12, Jesus uses language that should make it expressly clear that His judgment would come upon the first-century generation:

Luke 12:54-56 And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. 55 And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. 56 Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time?

If the signs were not to happen for another two thousand years, why would Jesus question how it was that they could not discern the times? His comparison with the face of the sky was to show that it should be even more obvious that judgment would destroy the God-hating Jews of the first-century. This is especially clear in light of the Pharisees radical deviation from the true religion of God; and more importantly, the fact that Messiah had arrived and was performing miracles promised in the Abrahamic Covenant. As we examine Christ’s usage of the sky analogy, we see a clear statement of imminence. “When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is.” The word straightway is the Greek word eutheos which Strong’s defines as immediately. That is, when there is a cloud out of the west IMMEDIATELY, they say, “There comes a shower!” AND SO IT IS!

Or, and so it comes. Pertaining to the judgment, the same is true. When they saw the signs, they said, “Here comes the judgment,” and so it came. The judgment of God did not tarry (Hebrews 10:37). The signs were fulfilled, and therefore, God kept His promise of immediate judgment. And so it was!

Luke 19 gives us the account of Jesus weeping over Jerusalem because of the coming judgment:

Luke 19:41-44 And when he was come near, he beheld the city, and wept over it, 42 Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. 43 For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, 44 And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.

Our Lord saw the pending judgment coming upon Israel and declared that it would certainly come. The fact that He mentioned that the stones would not be left upon another testifies to the correlation with Matthew 24 especially, vv.1-3 and vs.34

Matthew 24:1-3 And Jesus went out, and departed from the temple: and his disciples came to him for to show him the buildings of the temple. 2 And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. 3 And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?

Matthew 24:34 Verily I say unto you, This generation shall not pass, till all these things be fulfilled.

The disciples and the Pharisees understood without a doubt that Jesus was speaking of their generation.

The examination of audience time in Luke 21 is abounding with clarity as it pertains to whom Jesus was referring.

Luke 21:19,20,28,36 19 In your patience possess ye your souls. 20 And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh... 28 And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh... 36 Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.

Once again, the disciples were the audience of Jesus. This is specifically seen in Luke 20:45, where the writer intentionally points out the fact that the audience was restricted to the disciples even though others were present.

Luke 20:45 Then in the audience of all the people he said unto his disciples...

The disciples were the ones to whom the Olivet discourse was directed regardless of whom the judgment would affect. Therefore, the designation of His disciples as the targeted audience implies strong indication as to how the disciples interpreted Christ’s words and how we should interpret Christ’s words. Jesus explicitly promises that their patience would reap life everlasting. It would be foolish to speculate that Jesus was referring to patience unto physical death especially in light of the following promise of redemption. He therefore besought the disciples to watch and be patient that they would obtain the age to come (cf. Luke 18:30).

In Acts 2, Peter, in his famous sermon on the Day of Pentecost, informed his hearers that the prophecy in Joel was being fulfilled before their eyes:

Acts 2:16-21 But this is that which was spoken by the prophet Joel; 17 ‘And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: 18 And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: 19 And I will show wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: 20 The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: 21 And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’

The phrase “last days” is used several times in the N.T. to convey to the readers the nearness of the coming of the Lord and the end of the Jewish age (“the end of the age”). The “last days” in the N.T. are the same as the “last days” used in the O.T. prophets.

However, because this will be discussed in the chapters on fulfillment, the only texts which will be examined here are those in the N.T.

Those who were present at the Pentecostal sermon could hardly think that there would be two thousand years of last days before the “great and notable Day of the Lord” would come. When proponents of the modern day “last days” affirm that we are living in them (the last days), I usually ask them, “When did the ‘last days’ begin?” Many times, they will answer, “At the resurrection of Christ,” or sometimes, “At Pentecost.” The latter answer is correct, for the text in Acts proves this. This does not, however, explain the futurist’s obvious distortion of time in comparison to Peter’s presented prophetic fulfillment. In the chapters on fulfillment, the importance of contextual continuity will be emphasized. Nonetheless, it is important to understand that Peter’s hearers were familiar (as were most first-century Jews) with the popular prophecy of Joel regarding the coming of the Lord. Peter’s audience could only understand that if these things were being fulfilled in their lifetime, then the Day of the Lord, and all the events mentioned in Joel would soon take place. This is confirmed by the two texts in Joel and Acts as they proclaimed that the events would transpire “before that great and notable day of the Lord come.” (cf. Malachi 4:5). Peter said, “But THIS IS THAT which was spoken by the prophet Joel.” Would his confirmation not put his audience into a state of radical urgency, especially knowing the pending terror of the Lord? Peter was persuading his audience to quickly believe lest God’s wrath would soon come upon them. They understood Peter’s words perfectly well. Any first-century Jew would infer from Peter’s statement that Jesus Christ was coming soon (1 Peter 4:7). This was proven by the fulfillment of signs and wonders (vv.17-20). Many modern evangelicals would argue that the miraculous gifts of the spirit ceased during the apostolic era, yet they affirm that we are in the “the last days.” This is clearly incongruous with the present text. The text declares that the execution of these signs and wonders take place in the last days. When these last days were completed, then the dreams, visions, etc. would cease (cf. 1 Corinthians 13:8-13).

The “last days” are also mentioned in the first chapter of the book of Hebrews. In the book of Hebrews, the author’s intent was to show the superiority of Jesus, the New Covenant kingdom in comparison to the law, and the Old Covenant and its kingdom.

It is also to be observed that the transition from the inferior covenant to a “better” covenant has a direct interchange with the transition from the Jewish age to the eternal age (cf. Hebrews 1:2; 6:5; 9:26; 11:3). This fact will help us appreciate the context in which the phrase “last days” is used. In comprehending that the writer of Hebrews specifically had Jews in mind, and that he was appealing to their frame of understanding pertaining to the covenantal change, the use of “last days” in the prelude of chapter one would undoubtedly give them a sense of urgency:

Hebrews 1:1-2 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, 2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;

How would such a statement strike the minds of professing Christian Jews who were in danger of drawing back to the Jewish sacrifices and rituals? These Hebrews were obviously aware of the Olivet discourse in which Jesus said He would not leave one stone upon another. The consequence of awaking these self-proclaimed believers to the fact that they were in the “last days” inevitably would cause them to see the nearness of the “great and notable Day.” “These last days” would obviously be the precursors to the “Last Day” of the Gospel of John. It is referring to none other than the Day of the Lord. This is precisely why the writer of Hebrews warned his hearers of the necessity of encouraging one another lest they would be hardened through the deceitfulness of sin.

Hebrews 10:25 Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as YE see the day approaching.

The writer not only told the Hebrews they were in the last days, he also warned them that the “Day” was approaching. How could the writer tell them the Day was approaching if it was not to come for two thousand years? How would this statement even apply in such a case? For the writer to deliver such an urgent message just to keep them living godly lives would be deception and sin. It would also negate the inspired authority of Hebrews. Even puritan John Owen in his monumental commentary on Hebrews writes of this Day, “It is not such a day, such a motive, as is always common to all, but only unto those who are in some measure in the same circumstances with them....Wherefore this day was no other but that fearful and tremendous day, a season for the destruction of Jerusalem, the temple, city, and nation of the Jews, which our Saviour had forewarned His disciples of, and which they had in continual expectation.” Dr. Owen, however, was inconsistent in that he held to a separated future judgment which is destructive to the redemptive outworking of God’s plan, especially as it pertains to the passing away of the Old Covenant. Reformer John Brown also writes of the significance of the phrase, “the Day approaching”: “‘The day’ here referred to seems plainly the day of the destruction of the Jewish State and Church. That day had been foretold by many of the prophets, and with peculiar minuteness by our Lord Himself: (Luke 21:8-12)...“These events were now very near; and the harbingers of their coming were well fitted to quicken to holy diligence the Hebrew Christians, that they might escape the coming desolation.” Heretically, inconsistently, and with no scriptural support, Mr. Brown adds, “But the apostle, to impress on their minds still more strongly the infinite importance of perseverance in the faith and profession of the Gospel, lays before them a peculiarly impressive view of the complete and “everlasting destruction” which awaits the final apostate in a future state.” John Brown-Commentary on Hebrews pg.22 Banner of Truth Pub. It is true that all apostates who exit their flesh without Jesus will experience everlasting destruction. This does not, however, justify Mr. Brown’s defacement of the considered text and prophetic truth.

Mr. Brown, in the first chapter of his commentary, sees the significance of “these last days” in vs. 2 of the first chapter of Hebrews: “...the meaning is, towards the conclusion of the Jewish dispensation. It seems equivalent to the expressions used by the apostle, 1 Cor, 10:11, ‘the ends of the world (age) are come’-the conclusion of the Mosaic economy; Gal. 4:4, ‘the fulness, or the fulfillment of time’-the accomplishment or termination of the period assigned for the duration of the Mosaic economy; Eph. 1:10, ‘the dispensation of the fulness of times’-the economy which was to be introduced when the times of the Mosaic economy were fulfilled; Heb. 9:26, ‘the end of the world,’ literally ‘of the ages’-the period of the termination of the Mosaic economy-the time when the present age or world was about to be changed into the coming age-the world to come. The Christian revelation was begun to be made in the conclusion of the Jewish age. It was before the conclusion of that age that God spake to the Jews by His Son, who, according to our Lord’s parabolical representation, was sent last of all to the husband men: ‘He sent forth His Son made under the law.’ His personal ministry, and for some time that of His apostles, was confined to them; and though by His death the Mosaic economy was virtually abrogated, yet it was not in fact dissolved till forty years afterwards, in the destruction of the Temple by the Romans, and the consequent final cessation of its services.” John Brown-Commentary on Hebrews pg.22 Banner of Truth Pub. It is a shame that the proper observation of Hebrews 1:2 by Mr. Brown should be so tainted by his deficient view of what actually took place during the destruction of the Temple.

The “last days” of chapter one and the “Day” of chapter ten in the book of Hebrews are irrefutable, as the two passages defend the imminence of the coming of the Lord. The application of the predictive warnings could have no greater pertinence than to first-century Jews whose religious system was about to be destroyed forever.

Paul, in Acts 17, preached mightily to the Athenians who were “wholly given to idolatry.” After examining the inscription to the unknown God, Paul preached a message that exalted God as the creator and sovereign controller of all things. Within the context of the sermon, he emphasized that God is not to be likened to idols and the creation of men’s hands. It is with this in mind that Paul then proceeded to speak of the coming spiritual judgment which would extend to the entire world:

Acts 17:29-31 Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device. 30 And the times of this ignorance God winked at; but now commandeth all men every where to repent: 31 Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.

In vs.30, we see the long-suffering of God toward the idolatrous Gentiles. Paul utilizes a way of communicating that plainly gives implication of a universal pending judgment that would affect these Athenians. In the past, God restrained His rage against the sinful Gentiles. Within the same verse, however, Paul exclaims that God “now commandeth all men every where to repent.” The word “now” is especially important in this passage. Strongs’s identifies the Greek word nun. He defines the word as meaning exactly what is translated: (“at the present time; immediately”). Even more importantly is the way in which Paul uses the same word to qualify the following phrase. “Because he hath appointed a day, in the which he will judge the world (Gk.-oikumene) in righteousness.” Why would God use the word NOW in commanding all men everywhere to repent? “BECAUSE HE HAS APPOINTED A DAY IN WHICH HE WILL JUDGE THE WORLD IN RIGHTEOUSNESS.” If the judgment was not to occur for two thousand years, why would Paul even bring up the fact that God winked at the ignorance of the Gentiles in the past? The proper understanding even of an unregenerate Gentile would at least comprehend Paul’s message as implying that the judgment of God was an “appointed” judgment that was going to come upon them. Why were they to repent immediately? BECAUSE THE APPOINTED JUDGMENT DAY WAS GOING TO FALL UPON THEIR GENERATION. “NOW” was the command.

Before, God winked at their ignorance, but the time had finally come when He would unleash His terror in everlasting judgment.

Therefore, as the same command was given to the church at Ephesus, Paul commanded, “Repent, and do the first works; or else I will come unto thee quickly” (Revelation 2:5). Since God sovereignly ordained whatsoever comes to pass (Ephesians 1:11), then the Day of His judgment was also ordained. Also, because all the decrees of God are immutable, then this judgment Day would come to pass. In light of this, we must take into consideration O.T. history. For example, if this Day was appointed before the world began, then certainly it was appointed at the time of the kings of Israel. Gentiles have existed throughout O.T. history, and we see the continual struggles Israel had with Gentiles, especially during the times of the kings. Considering the abundance of prophets at the time of the kings, why did God NOT command ALL MEN EVERYWHERE to repent then? The Day of judgment was as much appointed during the time of the kings as during the time of Paul. Therefore, if (as the futurist says) the judgment was not to take place for another two thousand years after the generation of Paul, why would Paul suddenly make the plea for universal repentance?

1 Corinthians 15 contains the well-known resurrection passage. (At this juncture we will not divert our attention to the nature of the resurrection.) Paul, in defending the fact that there would be a resurrection of the dead, consoles those who had been taken back by the heresy that there would be no resurrection. In his consolation, timeframe plays an indispensable part in the uplifting of their souls. This is especially clear when considering the fact that he made reference to those who had fallen asleep in Christ (vs.18). Paul’s candid language is such that could be interpreted no other way by those who received the epistle:

1 Corinthians 15:51-58 Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, 52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 53 For this corruptible must put on incorruption, and this mortal must put on immortality. 54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. 55 O death, where is thy sting? O grave, where is thy victory? 56 The sting of death is sin; and the strength of sin is the law. 57 But thanks be to God, which giveth us the victory through our Lord Jesus Christ. 58 Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.

“We shall not all sleep, but we shall be changed,” are the comforting words of the apostle. Many scholars agree that Paul believed that the resurrection and judgment would take place in his generation. This is correct. Where the “scholars” err is when they assume that Paul was mistaken in his expectation of these promises. It is amazing how these scholars affirm themselves as having a greater understanding than the apostles concerning the revelation of prophetic events. In fact, their magnificent prophecy “updates” attain high blasphemy in adding to the words of inspired Scripture. By affirming that Paul was mistaken, they ignorantly, sometimes intentionally, take away and then add to the words of the apostles. This is cause for great warning and, if necessary, extrication from their pulpits and classrooms (1 Timothy 1:19,20; 2 Timothy 2:17,18). Paul did not use obscure language in saying that they, “should not all sleep.” Those who received the faith-building letter took Paul at God’s word.

It is also significant that Paul uses the qualifier, “Therefore” in vs.58: “Therefore, my beloved brethren, be ye stedfast”. Why “Therefore”? The admonishment was clearly given so that the Corinthians would be counted worthy of the “change” that would come upon all those in Christ.

The same “end” of which Paul spoke in 1 Corinthians 1:8, he reiterates in his commending second epistle to the Corinthians:

2 Corinthians 1:13-15 For we write none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the end; 14 As also ye have acknowledged us in part, that we are your rejoicing, even as ye also are ours in the day of the Lord Jesus. 15 And in this confidence I was minded to come unto you before, that ye might have a second benefit;

This is the same “end” as the “end of the age” in Hebrews 9:28 and 1 Corinthians 10:11. Paul had not only told the Corinthians that they were in the end of the age, he also assured them that he trusted that they would acknowledge the holy Scriptures until the end of the age, or the coming of the Lord. He then proceeded to give the incentive for continuing unto the end, i.e. that the brothers and sisters in the Lord would be each other’s rejoicing in the Day of the Lord Jesus, which Day was at hand (cf. Romans 13:11,12; Hebrews 10:25). Note the phrase, “in this confidence.” Paul not only was certain that the Corinthians would continue trusting the Lord to the end, he also was so certain that the mere knowledge of the nearness of Christ’s coming compelled him to visit them for their encouragement to endure until they received the Promise (Hebrews 10:36).

A promise by Paul given to the Philippians could not be mis-understood by first- century Christians who trusted that Christ would return within His stated timeframe (cf. Matt. 16:27,28; 24:34):

Philippians 1:6 Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ:

What could be more uplifting than: 1.) the knowledge of the keeping power and eternal security of God, and 2.) the fact that this keeping power would be performed until the Day of Jesus Christ. How would the Philippians interpret this confidence of Paul?

Would they assume that it was an indecipherable phrase that only a “scholar” could decode? Or, were they taking into consideration the integrity of their Lord to fulfill His word within their generation and, thus, give them that were living the pledged everlasting life?

Paul not only told the Philippians that God would keep them and perform in them that good work until the Day of Jesus Christ, he also admonished them in the Lordship of Christ to manifest that God had truly begun the good work in them:

Philippians 1:9-10 And this I pray, that your love may abound yet more and more in knowledge and in all judgment; 10 That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ;

“Being sincere and without offence” in regard to the Day of Christ would have no relevance at all in terms of imminence if the coming of Christ was not to take place for two thousand years. After just reading that God would perform this work until Christ’s coming, the Philippians would presume to an even greater degree that His coming was near. Surely, they would infer this, especially coming from the hand of the apostle Paul. Once again, the virtue of Paul should cause us, as it did the Philippians, to never suppose he was either mistaken or misled in his inspiration. If either of these errors were true, would this not deny the infallibility of Scripture? Certainly, to claim this position would declare the facade of our profession of Christianity.

A word that was popular among first-century Christians was apekdechomai (to look). This term is used in several books to convey the nearness of resurrection life to first-century Christians. The first example is found in Philippians:

Philippians 3:20-21 For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: 21 Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.

The change of the body is obviously a question that comes to our mind as we examine this text. Whatever the constitution of this body, it is crucial that we observe the statement of imminence first, before jumping to the assumption that the body is anything other than spiritual (1 Corinthians 15:44). The body and resurrection will be extensively analyzed in the chapter on everlasting life. Here, we notice the expectation of Paul and the Philippians as they looked for the Savior. The word look (apekdechomai) is fascinatingly translated in the NKJV as “eagerly awaiting.” Thus, the text:

Philippians 3:20 For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ

It is astonishing to observe the abundant readiness and expectancy of the first- century Christians. They were eagerly awaiting the Savior. Were they disappointed? The phrase that every first-century Christian embraced was, “He that shall come will come, and will not tarry” (Hebrews 10:37). The hope was, He will come! He WILL NOT TARRY!!! This is why the Philippians could, with full assurance, eagerly await the Savior’s return. With the anticipated glorification in mind, their only thought was Christ in them, the HOPE OF GLORY. The glorification of the saints is inseparable from their resurrection. The Philippians were eagerly awaiting their full resurrection life, or, the fulness of everlasting life.

Romans 8 also associates the same theme of resurrection and glory with eagerly awaiting:

Romans 8:16-25 The Spirit itself beareth witness with our spirit, that we are the children of God: 17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. 18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. 19 For the earnest expectation of the creature WAITETH (eagerly anticipates) for the manifestation of the sons of God. 20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, 21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. 22 For we know that the whole creation groaneth and travaileth in pain together until now. 23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, WAITING (eagerly anticipates) for the adoption, to wit, the redemption of our body. 24 For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? 25 But if we hope for that we see not, then do we with patience wait (eagerly anticipates) for it.

The Christians at Rome were likewise EAGERLY ANTICIPATING the return of the Savior to glorify them. They, as well as the creature (those who had fallen asleep in Christ), were eagerly anticipating this great event. In vs.19, the Greek word apokaradokia is used and is defined by Strong’s as “intense anticipation.” The questions that must be asked if one maintains a future coming is: Why is there so much emphasis placed upon eagerly awaiting in the epistles? Also, why would this suddenly be such a major theme in not only the living saints but also those who had died in Christ as well? The dead in Christ were “subjected in hope;” not only them, but all who were alive at this time were subjected to the same hope. Once again, were they disappointed? Deluded? Deceived? Or, were they holding fast to the inerrant words of our Lord Jesus Christ?

The first epistle to the Corinthians contains an assertion in chapter one that would implicitly lead the readers to affirm that the coming of the Lord Jesus would be accomplished in their lifetime:

1 Corinthians 1:4-8 I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; 5 That in every thing ye are enriched by him, in all utterance, and in all knowledge; 6 Even as the testimony of Christ was confirmed in you: 7 So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: 8 Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.

The Corinthians were encouraged to be “waiting for the coming of our Lord Jesus Christ.” Here also, the NKJV translates the word “waiting” as “eagerly waiting.” Strong’s defines the word as “expecting fully.” Why would Paul exhort the Corinthians to eagerly expect the coming of Jesus Christ? He told the Corinthians to eagerly and fully expect the coming of the Lord Jesus Christ. Even more crucial is the promise that Paul made in saying that Christ would “confirm them to the end” (i.e. the end of the Jewish age-cf. Matthew 24:3; Hebrews 9:28; 1 Corinthians 10:11). Not only this, but he gave surety that those to whom grace had been given (vs.4) would be kept “blameless in the day of our Lord Jesus Christ.” The problem of interpretation is not the difficulty of the passage; rather, the problem is adamant futurists insist on trying to fit the Bible into their own timeframe and worldview. However, through the plain design of the text, we can boldly say that Paul’s intent with this passage is exactly what is written, i.e., the Corinthians were given assurance that their waiting for the coming of Christ would render the great dividend of His confirming them to the end, or the Day of the Lord Jesus Christ.

As was mentioned earlier, waiting was a prominent theme to first-century believers, chiefly because of the blessing that would be procured in patience (cf. Luke 21:19). The exhortation to the church at Galatia was equally admonished in their perseverance. This was eminently necessary in the case of Jews in danger of apostatizing. Of course, this was the principal reason for Paul’s discourse to the Galatians. In the fifth chapter he interjects a controlling impetus to compel the Galatians to endure the reproach and persecution of the apostate Jews:

Galatians 5:5 For we through the Spirit wait for the hope of righteousness by faith.

The completion of righteousness and justification by faith was NOT obtained at this point in the first-century believer’s life, which is why they were still hoping for their new kingdom which they were receiving (Hebrews 12:28). Keeping the faith and enduring were the pressing objectives in the hearts of the N.T. writers. In this passage, Paul assured the Jews at Galatia that he was waiting along with them for the righteousness promised to the seed of Abraham (Galatians 3:7-9). Once again, the objector might argue that the death of the flesh was the intended hope in Galatians 5:5. However, this position is contrary to the expected hope of all first-century saints: i.e. the hope of righteousness, or, the hope of the New Heaven and New Earth wherein would dwell righteousness.

There is another word which is also translated “look,” and that is the word prosdokao. In 2 Peter 3 the apostle uses theword to admonish Jewish Christians to ignore the mockers of the last days who were doubting (vv.3,4) the promise of the Lord’s coming:

2 Peter 3:10-14 But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. 11 Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, 12 Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 13 Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. 14 Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless.

Those whom Peter addressed knew very well that the elements and works to which Peter referred were the O.T. rituals and system (Galatians 4:3-9). This is precisely why He reminded them (vs.1) that the prophets of old warned of these times (Acts 3:21-24). Peter used pressing language that would prompt their awareness of godly living. Because the Day was at hand, Peter showed them what manner of persons they were to be while “looking for and hasting unto the coming of the day of God.” This is very significant as we remember that Peter was present at the Olivet discourse. Because of his keen eschatological knowledge he, with Paul, understood that just as Jesus warned them that when certain signs came to pass they were to know that the time was near, so likewise, Peter warned that the last days had come. Peter said, “Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness.” In other words, “because that Day is at hand and God is about to utterly waste the Temple, the Old Covenantal system, and its adherents, you had better be ready. Do not fall into the error of the scoffers. By this warning he could be assured that those who were truly Christ’s would be “found of him in peace, without spot, and blameless.” It is certain that any true Christian would not deny these compelling words of Peter and would therefore be prepared at the coming of the Lord.

Our Lord gave a parable which was mentioned earlier about those who would begin to say “My Lord delayeth His coming.”

The particular portion that is obviously related to 2 Peter 3 is found in the Gospel of Luke:

Luke 12:45-46 But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken; 46 The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers.

A question we must all consider is, why were the scoffers saying, “Where is the promise of His coming”? The scoffers, like the Pharisees of Matthew 21:45, knew that Christ was referring to them and their generation. The problem was, their generation was almost finished, and Christ still had not come and destroyed the Temple like He promised (Matthew 24:2). Of course, this would be inciting the God-hating Jews to mock the apostles, Christ, and the Way. Knowing this, Peter forewarned the Christians not to bend to lies of the enemies of the cross who consequently would be “cut in sunder and appointed his portion with the unbelievers.”

Finally, the phrase eagerly awaiting is found in Hebrews as it pertains to the High Priest coming out of the holy of holies to declare that the sacrifice was accepted (Leviticus 16:17 cf. Revelation 15:8):

Hebrews 9:28 So Christ was once offered to bear the sins of many; and unto them that LOOK for him shall heappear the second time without sin unto salvation.

Again, in the King James Version the word look is used, and it is also the same word translated eagerly awaiting. There is a clear promise in this passage. The promise is that He WILL APPEAR for those that eagerly awaited Him. The questions are: Were the first-century Christians eagerly awaiting Christ’s return? If so, did Christ appear? The answer to the first question is a jubilant yes as is testified by the above passages. The second question, however, demands more attention. Did Christ appear? The promise was that He would appear for those who eagerly awaited Him. If, as the futurist affirms, He did not appear, then His integrity is at stake. But “what saith the Scripture?” “That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us” Hebrews 6:18. Christ did, in fact, appear to those who eagerly expected Him to appear when He said He would appear...IN THEIR GENERATION!!!

It is amazing, as will be shown, how the book of Hebrews is the chief N.T. book that describes the transition between the two covenants (8:13). The present passage (9:28) interestingly specifies that Christ died at the “end of the age.” This age was fully consummated when the old age finally did pass away with the destruction of the Temple, and Christ appeared the second time without sin unto salvation (2 Corinthians 3:11). The church’s eagerly awaiting the Savior’s return was simply the substance (Hebrews 11:1) of the type in Leviticus 16:17 of the congregation eagerly awaiting the High Priest’s return after the atonement was made.

We have seen the Bible’s clear commands and expectations of eagerly awaiting the return of Christ. The simple command of waiting for the Lord’s coming discloses the N.T. writers’ anticipation of the appearing of Jesus Christ. Paul counseled the Thessalonians in this manner as well:

1 Thessalonians 1:10 And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.

Here, we see not only the command to wait for “His Son from heaven,” we also see the promise and security of knowing that wrath was coming and the Christians had been delivered from this wrath. God’s judgment and presence are inseparable and intimate events that would come upon the first-century generation.

Paul makes a strikingly similar statement in his second epistle to the Thessalonians:

2 Thessalonians 3:5 And the Lord direct your hearts into the love of God, and into the patient waiting for Christ.

Paul actually prays that the Lord would DIRECT their hearts to WAIT for His coming. If it was not enough for Paul to make them think that Christ’s coming was near, now he is praying that the Lord would make them think, and know, and be assured that it was near, insomuch that God would cause them to actually WAIT for Him!!

Titus 2:13 Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;

Just as Paul gladdened the hearts of the Corinthians by imparting to them the knowledge of the inexpressible joy he would receive as he and they would be present at our Lord’s coming, so likewise he conveys this same glad tiding to the Thessalonians:

1 Thessalonians 2:19-20 For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? 20 For ye are our glory and joy.

Again, the Thessalonians were assured by Paul that this great event of glory and resurrection life would soon be fulfilled. Paul, as is his manner, not only assured them of their partaking of the presence of Christ at His coming, but also exhorted them in the Lordship of Jesus Christ that, if they were truly His, they would be loving one another and unblameable in holiness at His appearing:

1 Thessalonians 3:12-13 And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you: 13 To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.

Therefore, the promises and commands go hand in hand as first-century believers were about to experience the presence and kingdom of Jesus Christ.

A parallel passage to 1 Corinthians 15:51-58 is the monumental “rapture” text of 1 Thessalonians 4:

1 Thessalonians 4:13-18 But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. 14 For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. 15 For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. 16 For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. 18 Wherefore comfort one another with these words.

The details of the events here will be discussed in the chapter on everlasting life. It is the plain implication which this passage would have on the Thessalonians that will we ponder at this point. He first informs them that God will bring with Him those who had fallen asleep in Christ. “Bring with Him” is the phrase used because they were those who were alive and remaining at the Lord’s coming who would experience this grand reunion. What relevance would this statement have at all to the Thessalonians if they were all going to be dead for two thousand years? More importantly, why would Paul even remotely build their expectation that they might even be living when the Lord would come? The whole element of commanding them to “comfort one another with these words” was so they could rest assured that this glorious Day would, in fact, come upon them. Was Paul mistaken in his assumption that those of the Thessalonians who were alive and remaining would experience this “rapture”? We dare not accuse the inspired apostle of such delusion! Perhaps more than anyone except the Lord, Paul understood the kingdom and its nearness. These Thessalonians fully placed their trust in these inspired writings of Paul. How despicable it would be for Paul, if he was not deluded, to dupe these hopeful Christians into thinking they would soon be with their loved ones in heaven. Ah, but thanks be to God that truly they, as well as all who believe, have sat down with “Abraham Isaac and Jacob in the kingdom of heaven.”

The Day of the Lord would truly come as a thief in the night. God, however, does not build hopes, mislead, and deceive His people just for the sake of getting them to live godly lives. God is a sovereign God who creates and causes every good work and godly action for His own pleasure and glory. Does He not have this power? “Is it not lawful for me to do what I will with mine own?”

Matthew 20:15. Why would God need to give misinformation just to make His people be watchful. God is a God of truth who admonished His people with truth because of the truth: namely, the truth that He was about to come:

1 Thessalonians 5:1-6 But of the times and the seasons, brethren, ye have no need that I write unto you. 2 For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. 3 For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. 4 But ye, brethren, are not in darkness, that that day should overtake you as a thief. 5 Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 6 Therefore let us not sleep, as do others; but let us watch and be sober.

Who were “they” of vs.3? The answer is found in chapter two of the same book:

1 Thessalonians 2:14-16 For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: 15 Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: 16 Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the WRATH IS COME UPON THEM to the uttermost.

The culprits persecuting the Christians were the apostate Jews. “They shall not escape.” “They” were the same scribes and Pharisees of Matthew 23:13-39. They were the ones to whom Paul referred in 1 Thessalonians 5:3. Paul identifies the Christians as “ye brethren.” He continued even more clearly to emphasize the fact that the Day of the Lord would NOT overtake them as a thief because if they were truly the elect of God, they would continue to watch and be sober (1 Peter 4:7). “Therefore” is again used in 1 Thessalonians 5:6 to qualify the nearness of the coming of the Lord. Paul proclaimed to them that the Day would come, and if they were not prepared, it would overtake them as a thief. He then advised, “Therefore let us not sleep, as do others; but let us watch and be sober.”

Lastly, in the book of Thessalonians, Paul, concludes with a promise by the will of God that is inescapable as to the connotation of the passage:

1 Thessalonians 5:23-24 And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. 24 Faithful is he that calleth you, who also will do it.

“Who also will do it” is the promise that was made. DO WHAT??? Whether you are a trichotomist or a dichotomist in your view of the soul and body, if you are a futurist, you are going to have tremendous problems with this text. Paul prayed and promised that the Lord would preserve their whole spirit, soul, and body blameless at His coming. Regardless of the constitution of these elements, whether all two or three of them, Thessalonian converts would be thrilled about this promise. These converts were already familiar with the incredibly urgent nature of the letter. This last magnificent and inspiring promise, Paul knew, would render the life-changing effects that only the Word of God could perform: preparation for the imminent Day of the Lord.

The Greek word mello is an interesting word when considered as it is used in passages pertaining to eschatological imminence. We see an example of this in Paul’s first epistle to Timothy:

1 Timothy 6:19 Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.

The word mello is translated here “to come.” Strong’s first definition of the word mello is “through the idea of expectation; to intend, i.e. be about to be.” With this in mind, the passage comes alive when this translation is used:

1 Timothy 6:19 Laying up in store for themselves a good foundation against the time about to come, that they may lay hold on eternal life.

Consider these passages with the same word using the translation “about to come”:

1 Timothy 4:8 For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is about to come.

Hebrews 2:5 For unto the angels hath he not put in subjection the world about to come, whereof we speak.

Hebrews 6:5 And have tasted the good word of God, and the powers of the world about to come,

Hebrews 13:14 For here have we no continuing city, but we seek one about to come.

2 Timothy 4:1 I charge thee therefore before God, and the Lord Jesus Christ, who is about to judge the quick and the dead at his appearing and his kingdom;

Some modern “eschatologists” are propagating that God’s kingdom, appearing, and judgment are about to happen. The Bible however, says that it was about to happen in Timothy’s lifetime. Paul certainly would not command his right-hand man to preach that the kingdom, appearing, and judgment of God were about to take place if these events were not to happen for two millennia. The above verses become remarkably clear as we consider how imminent Christ’s coming really was, especially if we contemplate the mind of a first-century Christian and the eager expectation which was justifiably created in them.

We have already observed that first-century Christians were waiting for “the end” and that this end was referring to the end of the Jewish system and age (Matthew 24:1-3; 1 Corinthians 1:8) In Hebrews, however, the mindset of the professing converted Jews must be absorbed in our minds if we are to understand the purpose of the writer as he used the word end. As we noted earlier, Hebrews is a book about the transition from the Old Covenant and its world to the New Covenant and its world. The Christian Hebrews were anticipating the looming judgment that was to fall upon Jerusalem. The writer identified this destruction as “the end” and, accordingly, he repeatedly warned the professing Christians to endure until this end:

Hebrews 3:6 But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.

Hebrews 3:14 For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;

Hebrews 6:11 And we desire that every one of you do show the same diligence to the full assurance of hope unto the end:

This same end is implied in chapter 10 especially when taken in context with “the Day approaching.”

Hebrews 10:22-37 Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water 23 Let us hold fast the profession of our faith without wavering; (for he is faithful that promised; 24 And let us consider one another to provoke unto love and to good works 25 Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching 26 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins 27 But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries 28 He that despised Moses' law died without mercy under two or three witnesses 29 Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace 30 For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge HIS PEOPLE 31 It is a fearful thing to fall into the hands of the living God 32 But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions 33 Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used 34 For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance 35 Cast not away therefore your confidence, which hath great recompense of reward 36 For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. 37 For yet a little while, and he that shall come will come, and will not tarry.

Astonishing!!! Note the phrase, “The Lord shall judge His people.” This is a quote from Deuteronomy 32:36-38 which exclusively refers to the Jewish people. The exhortation, once again, is to hold fast because His judgment is near! This passage correlates perfectly with the Olivet discourse in the gospel of Luke:

Luke 21:19-36 In your patience possess ye your souls. 20 And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. 21 Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. 22 For these be the days of vengeance, that all things which are written may be fulfilled. 23 But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. 24 And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. 25 And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; 26 Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. 27 And then shall they see the Son of man coming in a cloud with power and great glory. 28 And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. 29 And he spake to them a parable; Behold the fig tree, and all the trees; 30 When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. 31 So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. 32 Verily I say unto you, This generation shall not pass away, till all be fulfilled. 33 Heaven and earth shall pass away: but my words shall not pass away. 34 And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. 35 For as a snare shall it come on all them that dwell on the face of the whole earth. 36 Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.

The passage in Hebrews tells us that the Lord will judge His people, which were none other than the apostate Jews. Jesus tells His disciples that in patience, they would possess their souls. He went on to speak of judgment and wrath upon “this people,” clearly referring to unbelieving Jews.

After the detailed analysis of the types and shadows of the O.T. system, the writer of Hebrews then gives the prodigious account of the great men and women of faith (chapter 11). An amazing statement is made at the end of the chapter implying clearly that the promises and heavenly country for which the O.T. believers looked was about to be received by these O.T. saints and those who were living at the time of the destruction of the Temple (A.D.70):

Hebrews 11:39-40 And these all (O.T. saints), having obtained a good report through faith, received not the promise: 40 God having provided some better thing for us, that they without us should not be made perfect.

The promise to which the writer was referring which first-century saints were receiving is none other than that for which Abraham and the rest of the O.T. saints were looking:

Hebrews 11:10,13-16 For he looked for a city which hath foundations, whose builder and maker is God. 13 These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. 14 For they that say such things declare plainly that they seek a country. 15 And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. 16 But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city.

This same City is that of Hebrews 12:22,23 which positively declares that first-century saints were the recipients:

Hebrews 12:22-23 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, 23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,

This City is none other than the dwelling place within the New Heaven and New Earth of 2 Peter 3.

toimhn (hetoimane) is the Greek word used to convey the nearness of both the salvation and judgment of God in the book of 1 Peter. The first use of the word is found in the first chapter:

1 Peter 1:3-5 Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, 4 To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, 5 Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.

This passage reveals what might be startling to most futurists: salvation to the pre- Parousia saints had NOT fully arrived. However, as the passage states clearly, it was READY to be revealed in the LAST TIME. The revealed salvation was Christ in them (Colossians 1:27). The word ready means exactly what is translated. No matter how much one may scramble, squirm, and twist, there is no way to escape the unmistakable implication that this passage has on the futurists’ view of what they would call ultimate salvation. The simple fact of this passage is that ultimate salvation was about to take place. Not only was it about to take place, it also was going to take place in the last time. LAST TIME, here, simply refers to the last season of the Jewish Old Covenant economy, which, of course, was in the process of vanishing away (Hebrews 8:13). Jewish Christians at this time were very cognizant of the promise of Jesus to destroy the Temple and change the customs (Acts 6:14). Inseparable from the destruction of the Temple was the consummated salvation that would come to every Christian living at that time (John 11:25). Peter reminds his hearers of both events as is seen in this next passage:

1 Peter 4:3-7 For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries: 4 Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you: 5 Who shall give account to him that is ready to judge the quick and the dead. 6 For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. 7 But the end of all things is at hand: be ye therefore sober, and watch unto prayer.

The fact that God was about to judge the living and the dead is manifest in the words, “For this cause was the gospel preached to them that are dead.” Why would the gospel suddenly be preached to the dead if they were not to be judged for another two thousand years? In the Revelation, we see another account of this same event:

Revelation 11:18 And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth.

It is specifically because the judgment was about to happen that the gospel was preached to the dead so they would likewise be held accountable to be judged by the word of God (John 12:48).

Our concluding passage that we will assess carefully is found in the general epistle of Jude. The writer, after warning the flock against wolves that would creep into Christian circles and bring them damnable heresies, then proceeds to give a description of the apostate in the last days. Jude established that apostates had arisen and that this torrent of false prophets was foretold by the apostles of the Lord:

Jude 1:17-25 But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ; 18 How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts. 19 These be they who separate themselves, sensual, having not the Spirit. 20 But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, 21 Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. 22 And of some have compassion, making a difference: 23 And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh. 24 Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy 25 To the only wise God our Saviour, be glory and majesty, dominion and power, both now and for ever. Amen.

Like Peter’s admonition in 2 Peter 2,3, Jude reminds his readers of what was spoken by the apostles of the Lord Jesus. He emphasizes the portent given by the apostles and the Lord that there would arise false prophets. Jude’s caution was that these Christians would be mindful of this apostasy. With this caution, he makes the explicit statement that they are in the midst of what the apostles warned: the last time. The popular argument against the coming of Christ in A.D.70, as we have mentioned earlier, is that we have been in the last time for two thousand years. As has become profusely clear, this is an eschatological hoax that has beguiled many unsuspecting sheep and goats. Jude gives implicit admonition that defines the soon coming of the Lord Jesus: “Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.” Those in the church who read this omen-focused epistle would undoubtedly heed and acknowledge the vigilance urged because they believed Jude to be an inspired writer of Scripture. Certainly, the true sheep of God would be looking for His mercy and His appearing to give them eternal life. Not only would they be looking for the blessed hope and glorious appearing of Jesus Christ, but they also trusted Him to “present them faultless before the presence of His glory.” We must be careful to always search the Scriptures to understand the historical context of what the people were experiencing and how they were interpreting these letters. Jude’s hearers were ever so mindful that the Lord’s coming was imminent. This is not only based on the epistle of Jude, but also on the inspired writings of the apostles of which Jude said they were aware.

John the Baptist and the Lord Jesus were very united in their eschatological outlook. They both began their ministry with words that no other prophets used as pertaining to the Lord’s final coming in judgment: “Repent, for the kingdom of heaven is at hand.” What would incite their audience more to prepare for the coming desolation of the Jewish nation and religion? Urgency! Imminence! It was the nearness of Christ’s coming that was the compelling motive for first-century Christians to be on their guard against the heresies of the apostate Jews. Every writer of the N.T. impelled circumspection in the area of shunning attempts to be justified by the law, that they all would be presented blameless before Him at His coming. Only God’s true elect knew that Christ would come in the generation which He had promised, not in some far removed technological generation that had nothing to do with the judgment of national Israel. All the apostles knew this; therefore, the N.T. epistles contain, in no uncertain terms, the strong warnings of impending doom upon the Jerusalem which was below; that the Jerusalem which was and is above would be inhabited by those sheep of God sovereignly elected and redeemed to experience His eternal Presence.

The denial of the time statements of imminence in Scripture is to be refuted as a liberal-supporting heresy that contradicts the fulfillment of God’s monarchy and glorified people. The position is dangerous. I once was there. May God in His rich mercy and compassion deliver His sheep from the Christ-demeaning doctrine of futurism, and show them the wealth of residing in the Heavenly Jerusalem, the City of the Living God.