Episode 15
The Second Coming: Debunking the 2000-Year Wait
The second coming of Christ serves as the focal point of our discussion today, particularly within the historical context of the first century. We dive into the significance of this event for early Christian leaders, emphasizing how the miraculous outpouring of the Holy Spirit equipped them to endure tribulations and prepare for Christ's return. By examining scriptural references, we aim to illustrate that the leadership gifts bestowed upon the first-century saints were not intended for replication in our modern world, as they were specifically designed to address the needs of that unique period. This exploration leads us to consider the implications of Christ's victory over death and the grave, which not only fulfilled God's promises but also altered the course of spiritual leadership and community. So, grab your headphones and get comfortable, because we’re about to unravel some profound truths about faith, expectation, and the hope of resurrection!
The episode embarks on an intriguing journey through the eschatological landscape of the first-century saints, focusing on the significance of the second coming of Christ within the context of early Christian leadership. By examining the gifts bestowed upon early believers, the speaker argues that these were essential for preparing the faithful for Christ's imminent return. This perspective not only highlights the urgency felt by the first-century saints but also suggests that the roles and gifts of leadership were tailored specifically for that historical moment, raising questions about their applicability today. The discussion deftly navigates the complexities of how these early Christians understood their prophetic messages, emphasizing the transformative nature of Christ's resurrection as a pivotal moment in salvation history.
The resurrection is not merely a return to physical life but rather a profound spiritual transformation that signifies hope and renewal. By discussing the nature of death—both physical and spiritual—they invite listeners to reconsider their understanding of life after death, framing it within the context of restored fellowship with God. This rich theological exploration encourages a deeper contemplation of the promises inherent in the Gospel, especially in light of the early church’s anticipatory expectations of Christ's return.
Towards the end of the episode, the speaker challenges the notion of an extended 'last days' period, arguing that if the second coming has not yet occurred, it complicates the timeline of biblical prophecy. Such a view contradicts the original urgency expressed by the early Christians and raises questions about the nature of inspiration and the interpretation of key biblical texts. The dialogue culminates in a call for a reassessment of these eschatological beliefs, urging listeners to engage with the historical context and the original intent of the Scriptures. By unpacking these nuanced ideas, the episode not only enriches the listener's understanding of early Christian thought but also fosters a deeper engagement with contemporary faith practices.
Takeaways:
- The second coming of Christ carries profound implications for first-century leadership, revealing their worldview and preparation for His arrival.
- Historical context shows that leadership gifts were essential during the miraculous outpouring of the Holy Spirit in the first century.
- If we can demonstrate that gifts of leadership were meant for first-century believers, we must reconsider their relevance today.
- The fulfillment of God's promises during the last days indicates a transition from the Old Covenant to the New Jerusalem.
- Christ's resurrection marked a victory over death and Hades, promising a future glorification for believers beyond physical existence.
- The anticipation of Christ's return was not a distant hope but an imminent reality for the first-century church, challenging modern interpretations.
Transcript
Welcome to our study of the last days in the context of the first century.
Speaker A:Today we want to talk with you and discuss the second coming of Christ.
Speaker A:The context and the historical setting of leadership is certainly during the miraculous outpouring of the Holy Spirit.
Speaker A:We have established that in our past studies.
Speaker A:But another fulfillment of the promise of God that supports a first century application and also the commencement of the reign of Christ is His second Coming.
Speaker A:The relevance of the second coming of Christ to the leadership of the first century and their worldview is that the gifts of leadership given to the people of God at that time were absolutely necessary for preparing saints for his coming.
Speaker A:If it can be shown that these gifts served a purpose until he came and that he's already come, then the leadership referenced in Scriptures is not intended to be duplicated in our world today.
Speaker A:It was for last day events that is applied and fulfilled in the last days.
Speaker A:In that case, his coming marked an end of the Old Covenant Israel and the beginning of the New Jerusalem.
Speaker A:That world order was to be coming soon.
Speaker A:And these gifted saints that existed in the first century were guided by the Holy Spirit, provided the direction and and the encouragement to hold out and to endure tribulation and persecution.
Speaker A:Why it's going to be over soon.
Speaker A:And so hang on, hold on to faith and don't give up.
Speaker A:They were given signs to support that claim and a lot of other evidence of its imminence.
Speaker A:The law's ultimate purpose really pointed to Christ's arrival.
Speaker A:Paul explained in Galatians 3:19 that the law was added because of transgressions till the seed should come.
Speaker A:Paul teaches the same kind of thing when writing to the Roman Letter in chapter seven.
Speaker A:In that particular context, the law was given to make seed sin apparent and experienced the truth that no one can be justified by the works of the law.
Speaker A:The solution to this sin problem was of course, coming of Christ the Savior of the world, who made his appearance in the last days to satisfy the perfect demands of law and therefore to make atonement for the sins of the world.
Speaker A:Under the new regime, however, the rules of headship and leadership were not built around a hierarchy as in an institution.
Speaker A:You see, Jesus did not die for the church institution, nor did he or any of his apostles establish a church institution.
Speaker A:You see, man is responsible for that leadership.
Speaker A:He is responsible for the leadership in that arrangement.
Speaker A:And of course I believe Satan was the author of it.
Speaker A:But not only did Christ accomplish a great victory and fulfill the eternal plan of redemption through his death, but his resurrection was a great victory too.
Speaker A:Now he promises his disciples, and we'll be looking at it a bit later, that he is going to return.
Speaker A:John 14 begins that discussion with very intimate details of Christ while he discussed talks with his apostles.
Speaker A:And the second coming of Christ was a time of victory for the saints as well.
Speaker A:But it was only possible after Christ's victory over death and the grave.
Speaker A:According to Hebrews 2, one of the stated missions of Christ was to destroy the works of the devil.
Speaker A:He is described as having the power of death.
Speaker A:If you listen carefully as I read Hebrews 2 beginning in verse 14, since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is the devil, and deliver those who through fear of death, were subject to lifelong slavery.
Speaker A:Death is simply defined as a separation.
Speaker A:It can be applied to the separation of body and soul, which is a physical death, or it can simply refer to a spiritual separation from God.
Speaker A:It is applied to the loss of fellowship with God in Ephesians chapter two.
Speaker A:And there the status is defined as one who has no hope and without God in the world.
Speaker A:This was the condition of the Gentile world.
Speaker A:The souls of the departed dead before the new covenant were also said to be housed in the Hadean world, the grave.
Speaker A:Now this is hardly a place where man has the same communion with God that Adam and Eve shared in the garden.
Speaker A:Death did not restore them, it separated them.
Speaker A:Regarding physical death, though there may have been the release from the pains of earthly life, and the condition of the dead souls does not compare to the future glorification.
Speaker A:The best the Jewish mind could hope for in that world was to simply rest in the bosom of their father Abraham, as is Described in Luke 16.
Speaker A:The departed souls that were under the altar of the Book of Revelation, they were waiting for their reward, and they were waiting for their vindication by the execution of God's wrath upon their unbelieving persecutors.
Speaker A:So whatever may be said of that world to which souls were consigned after death, it was not in the presence of God.
Speaker A:There can be no doubt about that.
Speaker A:That and by the time of the writing of First Corinthians, Paul tells us that the last enemy that shall be conquered is death.
Speaker A: Corinthians: Speaker A:I would suggest that is revealed to us where in Revelation 1, where Jesus is seen as the Great Victor, the awesome figure of the Son of Man.
Speaker A:This one likened, he's described in very clear details as an awesome figure of power and insight and revelation.
Speaker A:And in connection with this, he says, I was dead, but now I'm alive forevermore and I hold that keys of death and Hades.
Speaker A:That's a very significant statement, that now Christ has stolen from the enemy the keys of death and Hades.
Speaker A:He was the first to come out of the bondage of the grave by his own power and by his authority.
Speaker A:Death could not hold him there.
Speaker A:As Peter claimed in actual Acts 2.
Speaker A:Before his death and his entrance into the Hadean world, Christ would certainly commanded dead Lazarus to come forth and it demonstrated his power over Satan.
Speaker A:Even then, his power over the grave was confirmed.
Speaker A:Satan still held power over death and Hades at that point.
Speaker A:Why?
Speaker A:He still had the keys of death and Hades.
Speaker A:Lazarus was still subject to the bondage of death even after his resurrection.
Speaker A:So you know, Jesus did not have the keys at that point, but after his resurrection and his coronation as King of Kings and Lord of Lords, he is then presented in the opening image of revelation as this awesome powerful God and the lion of the tribe of Judah who will return not as a lamb, but as a lion who has in his possession the keys of death and Hades.
Speaker A:The hope you see of the Gospel is that death is swallowed up in victory.
Speaker A:Spiritual death, this break of fellowship with God is these souls who died in that condition before Christ's resurrection, they still, those who died spirit physically before Christ's resurrection, died with hope.
Speaker A:See, this condition began with Adam and Eve, who were separated from God and his presence.
Speaker A:And with this separation, this spiritual death and from the garden, God also edicts and gives forth the consequence of pain, physical death and the grave.
Speaker A:Consequently, living forever in this sweet fellowship with God and the access to the Tree of Life meant that Adam and Eve would have lived forever in Eden.
Speaker A:But you see, death reigned from Adam to Moses.
Speaker A:Even those over those who had not sinned in the likeness of Adam's violation of the law and in Christ.
Speaker A:Now fellowship can be restored and the hope of a resurrection can be anticipated.
Speaker A:But the resurrection does not mean a resurrection of the physical body, but a spiritual body that represents one's identity, one's true self.
Speaker A:Being in the garden was not just a spiritual reality, it was a physical reality.
Speaker A:And it gave them access to the tree of life.
Speaker A:It gave them access to and fellowship with God.
Speaker A:And while it is true that flesh and blood cannot inherit the kingdom as we have, you know, we're no longer subject to a physical world after the resurrection, then we must not conclude that every form or every body has to be physical.
Speaker A:You see, the restoration which is in hope of Israel is a resurrection of spirits to dwell a body fashioned to the glorious body of Jesus Christ.
Speaker A:Philippians 3:21.
Speaker A:You know, Don Preston in his teaching, speaks in derision of.
Speaker A:Of the thought of a physical Jew having a body that's being raised.
Speaker A:And yet, because one believes in a literal resurrection or the coming to life, does not infer that the resurrected body is a physical body.
Speaker A:I don't believe Paul is teaching that.
Speaker A:In 1 Corinthians 15, Paul refers to it as a body, but he also refers to it as a spiritual body, an incorruptible body.
Speaker A:And in eternal body it's like a seed sown in the ground, in that what is sown is not the fruit that will be produced from it.
Speaker A:And so while that does not satisfy my curiosity of what we shall be, as John puts it in First John 3, we know that we'll be like him, and that's good enough for me.
Speaker A:The restoration of Israel was the hope of Israel, and it included the creation of one body, body from both Jew and Gentile.
Speaker A:Seeing that justification is accomplished by his blood through faith, the restored fellowship with God is certainly a spiritual reality.
Speaker A:But another effect that is sometimes ignored is that the physical resurrection of Christ not only guarantees spiritual resurrection and restored fellowship, but it opens the door for a future glorification in heaven that includes a new dwelling, a new body for our spirits.
Speaker A:It's not physical.
Speaker A:I know that's difficult to imagine, because when we think body, we think physical.
Speaker A:But as we focus on what Jesus accomplished as the pioneer and the captain of our salvation that grants us the same hope.
Speaker A:We can't stop with just the death, burial, and resurrection of Jesus.
Speaker A:We must include his glorification, because that was.
Speaker A:That was what he was longing for in John 17.
Speaker A:Glorify thou me with thine own self, with the glory I had with you before the world was.
Speaker A:And so he then ascends, sits down at the Father's right hand, and in his likeness we too must enter into our glory.
Speaker A:While this is a spiritual reality, as being with God in Eden, there are rewards for those in fellowship with God.
Speaker A:That includes a new body, a new form of expression, a new means of expression.
Speaker A:I want to suggest to you, and I'm this is due to much study, and I pray that you'll give it as much attention as I have in my studies, that Christ has come.
Speaker A:The role of Christ was not only as our Redeemer, but he would come as a judge.
Speaker A:In fact, when John the Baptist began his preaching, he tells us that he indeed baptized with water, but the one coming after him that is mightier than I.
Speaker A:He says he will baptize you with the Holy Spirit and with fire.
Speaker A:And he describes that whose fan is in his hand, he will thoroughly purge the threshing floor, he will take the wheat in his barn and he'll burn the chaff with unquenchable fire.
Speaker A:He describes that the axe is already lying at the root of the tree.
Speaker A:It's not sitting up on the hanger in the barn somewhere that would be picked up in some future time for use.
Speaker A:It's there, it's ready, it's ready to be used.
Speaker A:We're talking about something very imminent.
Speaker A:The same century and the same age in which the Holy Spirit came would be the same age that his wrath would be poured out and the end of the Jewish era.
Speaker A:This I think supports the same prophecy of Joel and Joel 2, that the Holy Spirit will be poured out before upon all flesh.
Speaker A:Will not get all the details of that statement, but it would come before the great and terrible day of the Lord come.
Speaker A:That doesn't tell us how far before or how much time would elapse.
Speaker A:But when you come into the New Testament, it seems quite clear that the New Testament writers, including our Lord and even John, anticipates it as being something very imminent, that is during their lifetime.
Speaker A:This view is known today by many people as the preterist view that the Messiah's work was not to occur at the end of the Christian age, but at the end of the Jewish age.
Speaker A:However, let me just say something about that.
Speaker A:I believe that some of the events of Revelation 20 have not yet occurred and may be about to occur.
Speaker A:That being the case, the full preterism is not the position that I take.
Speaker A:We will work from the premise that there are certain premillennial events that were to take place in that age, in that place and in the last days as it's described.
Speaker A:That's leading up to the thousand year reign of Christ with his saints and other post millennial events that start with the loosing of Satan.
Speaker A:That's very important to keep in mind.
Speaker A:And that which the early saints of the first century were anticipating was the resurrection.
Speaker A:John calls it in Revelation 20, the first resurrection.
Speaker A:And it took place immediately after the fall of Jerusalem.
Speaker A:Revelation 11 I think would support this.
Speaker A:In verse 8.
Speaker A:It is the context of the destruction of Jerusalem and describes many of the events that Josephus describes in that fall.
Speaker A:But as already noted, the promise of the Holy Spirit promised by Jesus was in the interim of his absence.
Speaker A:He says, I've got to go away in order for me to send you another comforter.
Speaker A:When I go, I'll send him in my name.
Speaker A:When he comes, he'll not speak of his own, but he'll take from me and deliver it to you.
Speaker A:The promise of his return is what is referred to as what I would call then, the second coming of Christ.
Speaker A:It is the one pivotal event that is directly linked to his kingdom, rule, the end of the age, the judgment, and the resurrection.
Speaker A:All of those things are together, and they stand together.
Speaker A:Repeatedly, we have emphasized the time element of these events as being within that generation.
Speaker A:And you don't have to take the word soon to prove this.
Speaker A:There are things like there are those standing here that will not see death till they see the kingdom of God come with power.
Speaker A:Or First Corinthians 15.
Speaker A:There's some here that will not sleep.
Speaker A:You'll not all sleep, but you'll all be changed.
Speaker A:Who's he talking to?
Speaker A:He's talking to first century saints, and he says to them, you're not all going to die.
Speaker A:Why?
Speaker A:Because when Christ comes, as he describes it in chapter 15, that's, you'll be changed, but you'll not all die.
Speaker A:The last trump, when that sound comes, the dead in Christ will rise, right?
Speaker A:First Corinthians, First Thessalonians, chapter four.
Speaker A:These are all descriptions of things that the writers of the New Testament anticipated as coming in that generation, during that time, in that age.
Speaker A:And so we have, I think we've emphasized that time element as being in that generation which was soon approaching when the letters were written.
Speaker A:And so if we conclude that Jesus has not yet come, there are some very glaring problems that we create for ourselves.
Speaker A:And I want to list them for you this morning.
Speaker A:First of all, if Jesus has not come yet, then the last days have extended for over 2,000 years.
Speaker A:That's the first conclusion that we are forced into making.
Speaker A: ng age has continued for over: Speaker A:We've already given evidence that the phrase last days was a reference to the last days of the Mosaic era.
Speaker A:Based on Acts 2, 40 and the surrounding context, there's no question that the time frame of this outpouring would be not only in the last days, but before the great and terrible day of the Lord come.
Speaker A: f an era that would last over: Speaker A:Furthermore, seeing that some were living in that first century that would not see death until they had seen the kingdom come with power, we must have some people very old today, over 2,000 years and counting.
Speaker A:If he's not yet come, if we accept the meaning of words, and that soon means soon, and it means that the predicted event was soon approaching, then we become the laughing stock of the world for holding on to empty promises that were not meant to be fulfilled in our age.
Speaker A:I mean, redefining words seems to be the best recourse for people who don't like the truth.
Speaker A:And so we just change the meaning of words.
Speaker A: hem was going to die and over: Speaker A:They possessed the miracles.
Speaker A:They were eagerly expecting his coming because the presence of the Holy Spirit and his gifts was a sign that the day of the Lord was near.
Speaker A:He'd written this, and he had written the Corinthians that the time has been shortened, chapter 7, verse 29.
Speaker A:And that the end of the ages was upon them.
Speaker A:First Corinthians, chapter 10, verse 11.
Speaker A:And then of course, by chapter 15, he writes that they'll not all sleep.
Speaker A:You mean to tell me that there are saints living in Corinth today who have not yet died?
Speaker A:But that's what he says.
Speaker A:He said, you will not all sleep, but you will all be changed at that last trump.
Speaker A:Paul was not addressing Christians living in the 21st century, was he?
Speaker A:He wrote to those living in the first century who were promised that they would not all die, but that they would be changed at the sounding of the last trump.
Speaker A:The evidence for the coming of the Lord in that age is overwhelmingly clear.
Speaker A:But if the Lord had not yet come, then we're still in the last days for sure.
Speaker A:A second thing is that if the Lord has not come, then the miracles of the first century must still be present today.
Speaker A:And no doubt there are a number of people who believe that, but that would be a forced conclusion.
Speaker A:You would just have to accept that we're forced to make that conclusion if Jesus has not yet come.
Speaker A:That's the claim that many people are making today.
Speaker A:And we are forced to take that same position, that we're still in the last days.
Speaker A:And therefore, if we're in the last days, the miraculous Empowerment of the Holy Spirit is still among us.
Speaker A:And that would mean that the purpose for the Spirit's work must still be incomplete.
Speaker A:He's not yet completed it.
Speaker A:We're still in a period of immaturity and, and that we still lack this full stage of completion as is described in First Corinthians 13 and other places.
Speaker A:And so he must still be confirming the messenger, those who are preaching by revelation, and that the message that is given by the Holy Spirit would be confirmed by miracles and wonders and signs.
Speaker A:So we must still have spiritual gifts and miraculous powers to edify the body of Christ once again.
Speaker A:Because nothing today compares to the power of the first century signs and wonders.
Speaker A:Claiming that today, claiming the existence of miracles would force one into redefining what a miracle is.
Speaker A:Because there can be no doubt that they do not compare when you put them side by side, those claiming miracles today and compare them with the miracles that we read of in the New Testament.
Speaker A:They are not the same miracles.
Speaker A:They don't describe the same events.
Speaker A:So what has to happen in order for this to make sense is, well, we have to change the definition of what a miracle is today.
Speaker A:Miracles describes the broad idea of God's unseen hand, his unseen presence in healing, his unseen hand in revelation, in good fortune in some cases.
Speaker A:In some cases, it's the healthy, wealthy, saved model of divine blessing that is promoted in today's pulpits and many of their books.
Speaker A:It is thought that any good fortune or any blessing is a miracle come from God because God's hand is in it.
Speaker A:So anything that describes God's hand to a majority of people today is a miracle.
Speaker A:Now, if we remain true to miracles as defined in the Scriptures, however, then we would have to conclude that these are not the same.
Speaker A:These are not miraculous.
Speaker A:And.
Speaker A:But if Jesus has not yet come, then we should be seeing miracles today that is undeniable miracles, miracles that cannot be disputed.
Speaker A:Why, even the enemies of our Lord could not dispute that Peter preaches this and teaches this in Acts 2.
Speaker A:Not only that, but even those among the Sanhedrin that would arrest Peter and John and then beat them and severely charge them not to preach in his name.
Speaker A:They said to themselves, we know that a notable miracles have been done.
Speaker A:We, we can't deny that.
Speaker A:My point simply is nobody could deny that miracles were done in that age.
Speaker A:But you hear people talk about miracles today and you'll have the majority of people denying it.
Speaker A:And of course that's just a confirmation to those claiming the people perform miracles, that just a few is going to be saved.
Speaker A:And so we should expect few people to accept it.
Speaker A:Well, the reason few people accept it is because they don't compare.
Speaker A:They don't describe miraculous activities.
Speaker A:The miraculous display would include the list of gifts.
Speaker A:Also from Ephesians 4 and verse 11.
Speaker A:We would expect to see apostles and prophets and evangelists and pastors and teachers who had these gifts could speak by inspiration.
Speaker A:And I've heard many a preacher from a charismatic pulpit that has made so many blunders in preaching and teaching that you cannot argue that he's guided by the spirit.
Speaker A:I'll guarantee you that much.
Speaker A:There's something definitely wrong is what I'm suggesting to you, friends, that we cannot begin to compare what we're hearing and seeing today as what existed in the first century.
Speaker A:But if Jesus has not yet come, then we would expect the same power, the same undisputed revelation and undisputed claims of mirac miracles.
Speaker A:It'd be making headlines all over the country, not just in the local region where it was held.
Speaker A:Another thing I think would be forced to accept if Jesus had not yet come, we are forced to redefine the Greek word end.
Speaker A:Well, the Greek word end cannot refer to the fulfillment and the completion of the old age ending with the destruction of Jerusalem, but to a time when the world will end and the great judgment day of the Lord would follow.
Speaker A:That's what's believed.
Speaker A:That's what's being preached when we talk.
Speaker A:See, the word end.
Speaker A:We've been taught from a childhood that that means the end of time, the.
Speaker A:The end of the world.
Speaker A:But the word end certainly cannot refer to the fulfillment of the old age and the end of the destruction of Jerusalem, As I believe, if Jesus had not yet come because with this expectation, his coming is still in the future, because the world and the human race are obviously still here.
Speaker A:Of course, we're not at liberty to change the meaning of words and to accommodate our conclusions.
Speaker A:Conclusions.
Speaker A:The word that is translated as world cannot support it because the word aion refers to an age, not the cosmos, not the world as we know it and experience the breathing of oxygen.
Speaker A:That's not the world that's going to perish and end.
Speaker A:The world is simply an age, an epic of time.
Speaker A:The word that is translated as world not only does not support this, but neither does the word in the meaning of the word end.
Speaker A:So maintaining the correct translation or the meaning of words and the imminent nature of biblical eschatology, we soon realize that the Bible does not speak of the end of the world, but it's the end of an age.
Speaker A:And what we mean by end is not end so much as end in time, but purpose.
Speaker A:And that is to say there was something to be accomplished, some purpose to be achieved.
Speaker A:And when it's end occurs, it's been fulfilled, it has been accomplished.
Speaker A:And what was foretold as coming about that needed to be achieved is now fulfilled and accomplished.
Speaker A:So that's the idea of the word end as used in the New Testament.
Speaker A:The fourth thing I think we would have to say is that we are forced to doubt inspiration of Scripture.
Speaker A:We're forced to concede that Jesus and the New Testament writers writing by inspiration.
Speaker A:We're wrong about the timing and their expectation of the imminent return of Christ.
Speaker A:Because if inspired Scripture is wrong about it, then how can we trust anything that was written?
Speaker A:It's like the previous point that we made.
Speaker A:We're caught in a trap.
Speaker A:We have to change the rules of definition and use and the way we use words to free ourselves from the ridiculous.
Speaker A:And in this case, we must not only change the definition and the use of certain words like sin, soon, this generation, or at hand, or near or quickly, and phrases like the kingdom coming with power, or statements like shortly take place, we have to change our view of inspiration.
Speaker A:Well, those are just some of the few.
Speaker A:And I want to end on a note that I won't have time to talk about this morning, but a very important text and we'll pick up that thought the next time.
Speaker A:And that's in 1 Corinthians 15.
Speaker A:Thank you so much for listening.
Speaker A:Have a great day and a pleasant week.
