Support via Patreon | Subscribe

Header Image: Unsplash

So here we are at the final part of this Coming of Jesus series. If you’re new here, you can start from the beginning by clicking here, or carry on reading as I will give a brief overview of what’s been covered so far.

 

Advertisement

This series has covered many topics and themes of eschatology, starting with Daniel’s prophecy of the Messiah’s first coming to this world, all the way through to the prophecies of another coming. It’s been a very interesting and eye-opening journey of discovery, at least for myself, if no one else. I didn’t start this study with a particular doctrine or conclusion in mind, but rather went in with the mindset to examine the Futurist belief system and see if it holds up to scrutiny, because I’d become despondent with it over the years when I read certain passages in the Bible and only find Futurist exegesis which, to be honest, was more of a stretch to accept than I was comfortable with. So many times I’d read of the New Testament authors proclaiming the soon-ness of Christ’s coming, and the great sense of urgency that comes from the pages of the different epistles, especially in the ones written later on (such as 1 John).

 

So when I discovered there was an alternative way to look at these passages (called Preterism as I later found out), I decided it was time to find out for sure if what I’d been told most of my Christian life was correct in terms of a total future coming of Jesus and fiery destruction of the known world, or whether it was something else altogether. What I discovered has led me through a life-changing event in terms of my theology, to the point where all of those “soon” and “at hand” verses of Scripture actually make sense without theological gymnastics to make it all fit into a 2000+ year timeframe!

 

Let’s recap!

Advertisement

Over 400 years before Jesus was born, the angel Gabriel came to Daniel and gave him a vision of the future coming messiah and of God’s Kingdom. Right on time, Jesus was born and announced the advent of the Kingdom of God. Jesus went around proclaiming that the “time was fulfilled” and the Kingdom was “at hand” (Mark 1:15) and that it was “in [their] midst” and “within you” (or among you; Luke 17:21).

 

During Jesus’ ministry, he foretells and prophesies the destruction of the temple along with the coming of the Son of Man “in the clouds” (Matt 24:30) and that this would be fulfilled within the generation of his listeners “when all these [prophecies] have taken place” (Matt 24:34). A recap through various Old Testament prophecies showed that this type of apocalyptic language of coming with clouds, darkening the skies and falling stars, was often used by God through His prophets when pronouncing judgement on the nations. This judgement came by the hand of other nations with their armies, used by God for His purposes – and what Jesus spoke of was no different. God used the Roman armies to sack Jerusalem and burn the temple to the ground, as prophesied, and did this as punishment upon His own people for the rejection and death of the Messiah (Mark 12:1-9) and for all the blood of the prophets the nation of Israel killed over the centuries (Luke 11:49-51).

 

Advertisement

Examining the Olivet Discourse in some detail alongside contemporary historical accounts by Josephus revealed that the Great Tribulation foretold by Jesus certainly was great and terrible. Miraculous events happened, the temple glowed with unnatural light at night as voices were heard saying “let us depart” from there; great portents were seen in the skies as angelic armies ran through the clouds over Jerusalem, the streets ran with blood and fiery destruction rained down across the city! But those who were in Christ were saved, as promised. They who held to the faith until the end were warned by angels before this destruction came so that they could escape the city and survive.

 

This was the culmination of all things! The old world with its sacrificial system and priestly laws and rules for pleasing God and removing sin was done away with; now Christ has come, a new law and rule had also come: the Law of Christ/Love (Gal 6:2; 1 Cor 9:21). Grace abounds and love rules. Sin and death are defeated (2 Tim 1:10) and those who believe on Christ are given new life and right to be heirs to eternal life (Titus 3:6-7)! The old has passed and the new has surely come (2 Cor 5:17)!

 

Advertisement

Through baptism we are born again into our new bodies, spiritually speaking (Col 2:12), whilst we wait to put on and clothe ourselves with immortality fully upon physical death by our resurrected bodies (1 Cor 15:54).

 

In terms of the new creation in contrast to the old, the early Christians had a belief and view of the resurrection of Jesus as being the beginning of the new creation – the eighth day they called it. The epistle of Barnabas conveys it well:

The sabbaths, that now are, are not acceptable unto me, but that which I have made is, even that in which, after that I have brought all things to an end, I shall make a beginning of the eighth day, which thing is the beginning of another world.

Wherefore we keep the eighth day as a day of gladness, on which also Jesus rose from the dead, and after he had appeared ascended unto heaven.

Barnabas 15:8,9

 

An unexpected twist

After an exploration through Revelation, comparing and contrasting with the Olivet Discourse and historical accounts, I found myself discovering things I didn't expect. Up to this point I was becoming fairly convinced that everything was fulfilled in 70 AD with the destruction of Jerusalem, but the more I studied Revelation, even with this new perspective, I couldn't shake the feeling that there was still more.

Advertisement

 

As much as I read various commentaries and other Preterist studies and comments on Revelation, it was giving me the same feeling I had about Futurism: certain parts of Scripture were being forced to fit into a theological model where they didn't necessarily belong. It just didn't all fit into 70 AD – if anything, much of Revelation stretches forward another 400 or so years to the fall of the Roman Empire and then breaks to speak on other spiritual mysteries like the millennium and New Jerusalem: things which are spoken of in a physical sense, but are conveying heavenly events.

 

After reading many various writings from the earliest Christians and their views and interpretations on all these events, I can affirm that many of the early writers believed Daniel's 70 weeks ended with the destruction of Jerusalem and that they saw the fulfilment in that. But that they also still looked forward to an actual millennium reign with a total culmination of world events. Later in Christian history, the millennium came to be viewed as metaphorical of spiritual realities, and the earlier views pertaining to 70 AD were forgotten it seems. Futurism crept in in later centuries or so, but was roundly condemned by some prominent early Christian leaders of the time. It came up again shortly after the Reformation in the 1500s as Rome tried to defer Protestant claims of the Pope being the antichrist, but It only really made a comeback in the Church in recent history in the 1800s through the teaching of Darby and Scofield.

Advertisement

 

From all this though, I can no longer accept full futurism as a valid doctrine of “end times”. I'm open to the historical position that there will possibly be an actual millennium reign. But whether that happens at the six thousandth year (as was expected) according to the Jewish calendar – roughly another 224 or so years away, or at some indeterminate time, I don't know and I won't presume to predict so.

 

Urgency and imminence

With that said, let's quickly look over all the places where these events were expected “soon” or were said to be “at hand”. Seeing it all as a list makes you realise just how often it was said in the New Testament and just how soon the early church really expected things to happen! I find it hard to believe that with all this urgency, the early Christians were actually speaking of a “soon-but-not-soon-really-we-mean-two-thousand-years-or-so” and expected nothing to come of it.

Advertisement


Preterism Meme

Let's dive in!

Matthew 10:23

When they persecute you in one town, flee to the next; for truly I tell you, you will not have gone through all the towns of Israel before the Son of Man comes.

 

1 Corinthians 7:29-31

I mean, brothers and sisters, the appointed time has grown short; from now on, let even those who have wives be as though they had none, and those who mourn as though they were not mourning, and those who rejoice as though they were not rejoicing, and those who buy as though they had no possessions, and those who deal with the world as though they had no dealings with it. For the present form of this world is passing away.

 

1 Thessalonians 4:15
For this we declare to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will by no means precede those who have died.

 

Hebrews 9:26

But as it is, he has appeared once for all at the end of the age to remove sin by the sacrifice of himself.

 

Hebrews 10:37
For yet “in a very little while, the one who is coming will come and will not delay

 

James 5:8-9
You also must be patient. Strengthen your hearts, for the coming of the Lord is near. Beloved, do not grumble against one another, so that you may not be judged. See, the Judge is standing at the doors!

 

1 Peter 4:7
The end of all things is near; therefore be serious and discipline yourselves for the sake of your prayers.

 

1 John 2:18
Children, it is the last hour! As you have heard that antichrist is coming, so now many antichrists have come. From this we know that it is the last hour.

 

Revelation 1:1,3

The revelation of Jesus Christ, which God gave him to show his servants what must soon take place … and blessed are those who hear and who keep what is written in it; for the time is near.

 

Revelation 22:20

The one who testifies to these things says, “Surely I am coming soon.”

If you’re interested to read more, you can see a list of 101 “time texts” here from the New Testament which demonstrate the “at hand-ness” of everything!

 

Advertisement

Despite this coming from an atheist blog on the topic(!), the author does make a valid point here in the way he describes the unconscious effect of the Futurist doctrine, especially that of the Rapture:

“Worse, it encourages people to take no action in the face of humanity’s problems in the belief that such assistance would be pointless since God will soon return to claim his own anyway. Such belief encourages a view of the world as a “sinking ship” – not something to be protected or cherished, but only something to be escaped as soon as possible.”

 

Escapism is not the Christian way. The New Testament is full of exhortations to hold fast to the faith (Heb 10:23) and persevere through trials with endurance (Rom 2:7; James 1:12). To lean on God for strength and safety, not to sit and hope to be scooped up and out of troubles!

Advertisement

Even when Jesus was praying for his disciples, knowing full well persecution and death awaited them, did he pray that the Father would rescue them from the world?

 

Nope.

John 17:15
I am not asking you to take them out of the world, but I ask you to protect them from the evil one.

Advertisement

 

What now?

So where does this leave us now, today? With more hope, I would say. If indeed the tribulation, and signs, wars and bloodshed are behind us and was about the coming judgement on the nation of Israel, then we ought to have no fear of the future or things in the news and headlines on the papers. Definitely not any worry from those preachers who pop up every few years predicting the End.


Our hope should be in Christ and his finished work. Even if there is still a “coming” in the future, and we’re taken up to heaven in new bodies, when (or if) it happens, it’ll happen and will be unlike anything else. But in the meantime we should have our focus on our faith and lives in the now. Living righteously for Christ, loving God and loving our neighbours: fulfilling the Law of Love in our daily lives, making this world a better place, being the salt and light.

Advertisement

 

Don’t spend so much time and energy watching for signs of doom and gloom that you miss the hurting and needy people around you who need the light of Jesus in their lives.

Bring life, preach love and let God worry about whether he will end the universe or not.

 

Advertisement

The world is only a sinking ship if we let it be one, so let us partner with Jesus in the work of reconciliation, helping to bring all things back to God (2 Cor 5:18-19), living in the reality of the eighth day!




Further Reading


Leave a comment   Like   Back to Top   Seen 1.3K times   Liked 4 times

Contribute on Patreon

Enjoying this? Consider contributing regular gifts for this content on Patreon.
* Patreon is a way to join your favorite creator's community and pay them for making the stuff you love. You can simply pay a few pounds per month or per post that a creator makes, and in return receive some perks!

Subscribe to Updates
Order my new book today from Amazon or lukejwilson.com/amazon

Subscribe to:

Have something to say? Leave a comment below.

x

Subscribe to Updates

If you enjoyed this, why not subscribe to free email updates and join over 612 subscribers today!

Order my new book today from Amazon or lukejwilson.com/amazon

Subscribe to Blog updates



Subscribe to:

Alternatively, you can subscribe via RSS RSS

‹ Return to Blog

All email subscriptions must be confirmed to comply with GDPR.

I've already subscribed / don't show me this again

Recent Posts

Understanding The New Testament: Inspiration, Canonisation, And Historical Context

| 23rd December 2023 | Early Church

Understanding The New Testament: Inspiration, Canonisation, And Historical Context

A common modern perception of the inspiration of Scripture often portrays it as a rigid, divine dictation of words from God to be written down verbatim. This perspective leads to concerns among some religious communities, such as Muslims, who view any alteration or addition to the text as a potential threat to the entire faith. The Islamic understanding of inspiration emphasises direct and unalterable divine dictation, contributing to their scepticism of multiple Bible translations, which they falsely label as “corruption”. In contrast, the Biblical inspiration of the Scriptures has never been viewed as a literal divine dictation, as if the apostles were under a holy spell ensuring word-for-word accuracy. Dr Michael Heiser emphasises that the writers were influenced by God through the circumstances of providence, with God guiding them to write what was deemed necessary for posterity. This perspective shifts the focus of inspiration from the writers to the ultimate, providential guidance of God. The canonisation of the New Testament was not a straightforward process. The authority of the authors played a crucial role, and texts were included based on their ability to teach the fullness of salvation and faith. Noteworthy texts, like the Didache, were highly regarded, read, and taught to new converts but did not meet the specific criteria for canonisation. The canon was a dynamic concept, and some New Testament books faced scepticism before gaining widespread acceptance. These texts were known as “antilegomena” (from Greek ἀντιλεγόμενα) literally meaning “spoken against”. In the Early Church, the antilegomena enjoyed widespread readership, encompassing works such as the Epistle of James, Jude, 2 Peter, 2 and 3 John, the Book of Revelation, the Gospel of the Hebrews, the Epistle to the Hebrews, the Apocalypse of Peter, the Acts of Paul, the Shepherd of Hermas, the Epistle of Barnabas, and the Didache. Within the Early Church, there existed differing opinions on whether these particular texts merited canonical status, though. Eusebius, who wrote Church History (~325), used the Greek term “antilegomena” to refer to the group of disputed writings. He uses this word in two places when speaking about these texts: It is not indeed right to overlook the fact that some have rejected the Epistle to the Hebrews, saying that it is disputed [αντιλέγεσθαι] by the Church of Rome, on the ground that it was not written by Paul. (3.3.5) Among the disputed writings [των αντιλεγομένων], which are nevertheless recognized by many, are extant the so-called epistle of James and that of Jude, also the second epistle of Peter, and those that are called the second and third of John, whether they belong to the evangelist or to another person of the same name. Among the rejected writings must be reckoned also the Acts of Paul, and the so-called Shepherd, and the Apocalypse of Peter, and in addition to these the extant epistle of Barnabas, and the so-called Teachings of the Apostles; and besides, as I said, the Apocalypse of John, if it seem proper, which some, as I said, reject, but which others class with the accepted books. And among these some have placed also the Gospel according to the Hebrews, with which those of the Hebrews that have accepted Christ are especially delighted. And all these may be reckoned among the disputed books [των αντιλεγομένων]. (3.25.3–5) Delving into specific biblical references, such as 1 Corinthians 5:9 and Colossians 4:16, these verses shed light on the existence of letters by apostles that did not make it into the New Testament. Paul’s mention of an earlier letter in 1 Corinthians and the reference to a letter from Laodicea in Colossians raise questions about missing apostolic letters. However, these omissions should not be a cause for concern. Bart Ehrman, a notable agnostic New Testament scholar and textual critic, says in his book Misquot...

What is Advent?

| 01st December 2023 | Christmas

What is Advent?

It’s that time of year when Christmas lights and decorations go up, things start to look a little more sparkly, and kids are getting ready to open their Advent Calendars. But what exactly is “Advent”? You may be from a Church tradition which recognises this each year so are more familiar, but if not, you may be curious to know more about this ancient Christian tradition. Advent, derived from the Latin “adventus,” signifying “coming” or “arrival,” stands as a sacred season deeply entrenched in the hearts of many Christians globally. This period of expectant waiting and preparation marks the initiation of the liturgical year in Western Christianity, embodying a profound anticipation of both the Nativity of Christ at Christmas and the eagerly awaited Second Coming. Historical Origins The origins of Advent, though veiled in the mists of time, can be traced back to around 480, with the Council of Tours in 567 introducing a distinctive element to this season. Monks were instructed to observe a fast every day in December until Christmas, adding an element of penitence and preparation to the weeks leading up to the joyous celebration. The roots of Advent delve deep into the historical fabric of Christian tradition, and as J. Neil Alexander, a bishop in the Episcopal church notes, providing a definitive explanation of its origin remains a challenging endeavour. “[it is] impossible to claim with confidence a credible explanation of the origin of Advent” Associated with Advent’s penitential aspect was a period of fasting known as St Martin’s Lent or the Nativity Fast. This fast, initiated by Bishop Perpetuus in the fifth century, required believers to abstain from certain indulgences three times a week from St. Martin’s Day on 11 November until Christmas. This practice initially found traction in the diocese of Tours, France, gradually extending its influence over the sixth century. The essence of Advent extends beyond mere historical observance; it encompasses a multifaceted anticipation of the “coming of Christ” in three distinct ways: from the physical nativity in Bethlehem to the reception of Christ in the believer’s heart, and to the eschatological hope of the Second Coming. Advent encapsulates the diverse aspects of Christian hope. The Liturgical Calendar The liturgical calendar, particularly in the Western Rite of the Orthodox Church, Anglican, Lutheran, Moravian, Presbyterian, and Methodist traditions, designates Advent as commencing on the fourth Sunday before Christmas, concluding on Christmas Eve. This period of roughly four weeks becomes a sacred journey marked by readings and teachings that emphasise not only the anticipation of Christ’s first coming but also the profound reflection on the Second Coming and the Last Judgement. Advent is recognised as a late inclusion in the liturgical calendar during the late fourth and early fifth centuries. The Council of Saragossa in 380 AD, particularly in its fourth canon, laid the foundation for the observance of Advent, emphasising the importance of daily attendance in church during the twenty-one days leading up to December 17th. Traditional Advent Wreath The symbolism of Advent is poignantly captured in the Advent wreath, a practice dating back to 16th-century German Lutherans but taking its modern form in the 19th century. Johann Hinrich Wichern, a Protestant pastor, conceived the idea of a wreath adorned with candles representing the Sundays of Advent. The lighting of these candles, especially the pink one on Gaudete Sunday, adds a visual dimension to the spiritual journey of waiting and rejoicing (Gaudete means rejoice in Latin). Focused on Christ The theological roots of Advent find expression in the Latin term “adventus”, embodying both the Incarnation and the glorious Parousia of the Son of God. The tension between these two meanings was resolved as Advent came to signify a moment of preparation for the coming of Chri...

Did Jesus lead the first youth group?

| 23rd November 2023 | General Interest

Did Jesus lead the first youth group?

The Bible can be a complex thing, with many interwoven connections not always immediately apparent, linking topics and themes together across the ages. One such intriguing relationship lies between Exodus 30:14 and Matthew 17:24–27, offering valuable perspectives on the age dynamics among Jesus’ disciples with a hidden clue in the brief encounter about paying temple tax. Exodus 30:14 — The Age of Accountability Exodus 30:14 establishes a significant criterion for temple tax payment: “Everyone who is numbered, from twenty years old and over, shall give the offering to the Lord.” This biblical guideline sets what might be considered a standard for adulthood in ancient Israel, signifying the age of accountability and responsibility within the community. Matthew 17:24–27 — A Taxing Encounter Turning to the Gospel of Matthew, a peculiar incident involving Jesus and the temple tax unfolds. Verse 24 introduces the narrative with the phrase “When they came to Capernaum.” The subsequent context implies the presence of Jesus and his disciples, yet attention narrows to Jesus and Peter when the temple tax collectors inquire about payment and question Peter about whether Jesus pays the tax. This seemingly ordinary event takes an intriguing turn. Jesus, perceiving the situation, engages Peter in a dialogue. “What do you think, Simon?” he asks, underscoring the financial responsibilities tied to temple worship. Jesus then asks where do kings take their tolls, from their own children or from others? Peter answers the obvious question, “from others”. Jesus responds with, “Then the children are free”, which has implications for his own Sonship which is something that passed me by when reading this story in past times. God is the King, the temple is his, and therefore the tax is being imposed by God on the people (via his Law). But Jesus is the Son of God, and therefore should be free from paying the temple tax, since “the children are free” from this obligation. But to not cause an offence and as a way to prove himself Lord of all creation, Jesus instructs Peter to go to the sea, cast a hook, and retrieve the first fish caught. In its mouth, Peter discovers a coin that covers the temple tax for himself and Jesus only. Unravelling the Connections The discerning reader may now understand the link between Exodus 30:14 and Matthew 17:24–27. If the temple tax applied to those “twenty years old and over,” the specific focus on Jesus and Peter being singled out suggests a thought-provoking possibility — the age of the disciples. The use of the phrase “when they came” in Matthew 17:24 implies the collective presence of Jesus and his disciples. However, the subsequent emphasis on Jesus and Peter for tax payment hints at a more intriguing narrative. Could it be that, among the disciples, only Peter had crossed the threshold of twenty years? The rest could be anywhere between 13–19! Another clue is that it appears only Peter was married, since his mother-in-law is mentioned in Luke 4:38–39, implying that he was possibly older than the others too. Peter, and others, are often depicted as quite old.Saint Peter, by Peter Paul Rubens, 1610 Implications for Discipleship This age dynamic may offer insights into the behavioural nuances observed among the disciples throughout the Gospels. Instances of immaturity, such as the disciples’ arguments about greatness (Mark 9:32–34), the way John and Peter race each other to the tomb (John 20:3–10), and Peter’s impulsiveness (John 18:10–11), could find resonance in their potential youthfulness. The designation of Peter as a leader, entrusted with the care of Jesus’ sheep (John 21:15–17), takes on added significance in this context. If Peter, by virtue of age and experience, stood out among the disciples, it provides a rationale for his prominent role in the early Christian community. Understanding the age dynamics among the di...

Did St. Nicholas Really Slap Arius?

| 21st November 2023 | Christmas

Did St. Nicholas Really Slap Arius?

It’s nearly Christmas time again, and like clockwork, the internet memes come out all over social media about Saint Nicholas giving the heretic Arius a slap across the face at the Council of Nicaea! As it’s almost the end of November and coming up soon is the feast day of St. Nicholas on December 6th, the original inspiration behind Santa Claus, I thought I’d address this long-standing myth about Nicholas of Myra (present-day Demre, Turkey), the fourth century bishop. St. Nicholas is often humorously portrayed in social media memes which playfully recount the infamous incident during the Council of Nicaea when the good bishop, provoked by Arius’s blasphemies, supposedly delivered him a slap across the face! Memes abound about St Nicholas and Arius While some of these memes offer undeniable amusement, they starkly contrast with the conventional image of Santa Claus — known for his jovial and indulgent nature — as well as the expected decorum of a bishop and leader in the Church. Moreover, the sentiment challenges the teachings of Jesus on how to deal with our enemies. Jesus advocated for practices such as loving and praying for your enemies, turning the other cheek (Mt 5:38–45), overcoming evil with good (Rom 12:21), being gentle and not violent (1 Tim 3:3), avoiding quick-temperedness (Titus 1:7), and recognising that a soft answer turns away wrath (Prov 15:1). In this time marked by safe spaces, trigger warnings, and microaggressions, the straightforward honesty and tough demeanour attributed to St. Nicholas in these memes may resonate with those who appreciate a departure from the perceived niceties of modern discourse. The image of St. Nicholas allegedly striking Arius can be seen as a politically incorrect rebuke to what some Christians might see as the Church or society being too “soft” nowadays. Historical Basis However, historical inaccuracies abound in this narrative. The story lacks credibility, as historical records of the bishops present at the Council of Nicaea do not include St. Nicholas. Hagiographical works written centuries after his death connect him to the Council, with the account of the violent incident appearing over a millennium later, in a 14th-century work by an anonymous writer. Moreover, medieval versions of the story describe Nicholas slapping, not punching, an Arian heretic (not specifically Arius). This action is portrayed as a medicinal slap or rebuke, aimed at bringing the individual back to his senses rather than expressing contempt or a desire to harm. In Greek iconography, this moment is celebrated. Icon of St. Nicholas and Arius In the original tale, however, Nicholas’s actions were not lauded at the Council; instead, he faced consequences. Reportedly, he was deprived of his mitre and pallium for striking the Arian heretic. A later version of the story, which identifies the heretic as Arius, amplifies Nicholas’s punishment by having him thrown into jail. In this narrative, Nicholas is vindicated by a divine intervention involving Jesus and Mary, who appear to him in prison and release him, and giving him back his bishop vestments. WWJD? It is crucial to approach this anecdote with caution, recognising that celebrating St. Nicholas’s supposed act of aggression may inadvertently justify short-tempered tendencies. Similar to those who fixate on Jesus’ cleansing of the Temple as “permission” to act brutishly towards those they disagree with, to the exclusion of Jesus’ teachings on love and forgiveness. WWJD? Reflecting on the Arius memes, it’s essential to strike a balance. While humour has its place, some jokes may lead those weaker in the faith, and unbelieving onlookers, to assume that some acts of violence are OK and ‘approved’ by Jesus and the Church, and understanding the legendary aspect to this particular story about Saint Nick and Arius could help to alleviate that.   Further Reading Who was the real Santa C...

40 Days with the Fathers: A Journey Through Church History

My new book is out now: Available on Amazon in paperback, hardcover or Kindle!

“I cannot imagine there is a better way to get familiar with 350 of the most important years of church history in seven hours spread over 40 days.” — Paul Pavao, author of Decoding Nicea

Buy Now

40 Days with the Fathers: A Journey Through Church History

Close