WHY TEACH ON THE SECOND COMING OF CHRIST?

I. Review: WHY TEACH ON THE SECOND COMING OF CHRIST? A. Introductory Scripture: Acts 1:6-11 the final words and actions of Jesus 1. The apostles had no idea why Jesus had called them together. 2. The apostles are still thinking about the physical, political kingdom of Israel; free from Roman rule and (probably) under the government of the Messiah. 3. The church of Jesus Christ is Mount Zion, the city of God Heb 12:18-24. 4. The restoration of the kingdom (to Israel) is a topic we will soon get into. 5. The reply of Jesus: it is not for us to know the exact time of His return. 6. Until Jesus comes, our main concern is to be filled with the Spirit and spreading the gospel throughout the earth. 7. The apostles physically saw the ascension of Jesus. 8. The message of angels; Jesus will return physically from heaven to the earth. B. Biblical phraseology describing the end of the age: There are 18 phrases in four groups 1) The day of: 1. The day of the Lord: 2. The day of judgment: 3. The day of Christ (Jesus): 4. The day of redemption: 5. The day of visitation: 6. The day drawing near: 7. The day of eternity: 8. The day of His coming: 2) The coming of: 9. The day of His coming 10. The coming of the Lord 11. The coming of the day of God 12. The Lord is near 3) The last: 13. The last days. 14. The last hour 15. The last time 16. These last times 4) The end of: 17. The age: 18. All things

II. Why teach on the second coming of Christ? A. Because it is a major theme in the Bible. 1. From Ernest Gentile, "The Final Triumph" The doctrine of Christ's coming occupies 453 of the 7,957 versus in the King James Version of the New Testament. In other words, approximately one verse in eighteen deals with the Lord's return - certainly a dominant theme that colors the entire New Testament. Six chapters are traditionally understood to give the most complete explanation on the subject; Matthew 24 and 25, Luke 21, 1 Thessalonians 4 and 5, and 2 Peter 3. Only three of the 27 books of the New Testament do not refer to the second coming (Philemon, and 2 and 3 John). 2. From The Moody handbook of theology It is claimed that one out of every thirty verses in the Bible mentions this doctrine; to every one mention of the first coming the second coming is mentioned eight times; 318 references to it are made in 216 chapters; whole books (1 and 2 Thess., e. g.) and chapters (Matt. 24; Mark 13; Luke 21, e. g.) are devoted to it. It is the theme of the Old Testament prophets. Of course, they sometimes merge the two comings so that it is not at first sight apparent, yet the doctrine is there (1 Pet. 1:11). Jesus Christ bore constant testimony to His coming again (John 14:3; Mat. 24 and 25; Mark 13; Luke 21; John 21:22). The angels, who bore such faithful testimony to Christ s first advent, bear testimony to His second coming (Acts 1:11; Heb. 2:2, for the faithfulness of their testimony). The apostles faithfully proclaimed this truth (Acts 3:19, 20; 1 Thess. 4:16, 17; Heb. 9:28; 1 John 2:28; Jude 14, 15). 3. From "Lectures in Systematic Theology;" by Henry C. Thiessen Although differing over details, the return of Christ is a doctrine that evangelicals hold in common. It is a prominent doctrine in the Scriptures, being mentioned more than three hundred times in the New Testament, with entire chapters being given to the discussion of Christ s return (Matt. 13, 24, 25; Mark 13; Luke 21) and even the majority of some books (1 and 2 Thess; Rev.). B. Because it is a relevant topic in today's world. (From Baker Encyclopedia of the Bible) In recent years there has been an increased interest in eschatology. Some have defined it in such a way that it is almost all-inclusive, rather than merely a part of theology. Since the Christ-event was the introduction of the new age, much of the NT must be considered eschatology. Some have carried this so far as to suggest that the supposedly future events were already accomplished. Thus, the second coming of Christ took place at Pentecost. There is no future event to look forward to. This view is termed realized eschatology. The theology of hope has extended this eschatological conception into all areas of theology, even into the doctrine of God. Thus, whereas the transcendence of God had been thought of as the God who has his being above or beyond us, these people think of him as lying before us. He is the God who is to be. His transcendence is thought of in relation to time, not to space. Conservatives have retained a more traditional conception of eschatology. There has been great interest in the predictive prophetic passages of Scripture, as indicated by the popularity of books like The Late Great Planet Earth (1973). Many have seen a correlation between current events in the Middle East and passages such as Daniel 9, Matthew 24, 25, 1 Thessalonians, and Revelation

III. Definitions: A. Covenant Theology 1. Webster's Third New International Dictionary Unabridged 1971 The theological system which rest upon the beliefs (1) that before the Fall man with under a covenant of works by which God through Adam promised man eternal blessedness if he kept his commandments and (2) that since the Fall man has been under a covenant of grace by which God by his grace promises the same blessing to all who believe in Christ. 2. The Bible Study Handbook: (With a guide to the Scofield study system) Covenant theology, systematized only within the last 350 years, is a theologically conservative approach to the Bible that sees all of God s dealings with humanity as based on two of three covenants, particularly a covenant of works and a covenant of grace. (As promises made by God, covenants are found in the Bible. But these are not.) 3 In covenant theology there is one central purpose of God in history, to create through election and the application of the work of Christ one redeemed people, saved through the covenant of grace. This underlying feature of covenant theology, actually a presupposition concerning God s purpose in and beyond history, has plausible elements. God is certainly saving people from all ages, and He does it always through the cross. 3. The Moody Handbook of Theology Covenant theology is a system of interpreting the Scriptures on the basis of two covenants: the covenant of works and the covenant of grace. Some covenant theologians specify three covenants: works, redemption, and grace. Covenant theology teaches that God initially made a covenant of works with Adam, promising eternal life for obedience and death for disobedience. Adam failed, and death entered the human race. God, however, moved to resolve man s dilemma by entering into a covenant of grace through which the problem of sin and death would be overcome. Christ is the ultimate mediator of God s covenant of grace. 4. My definition Covenant theology is a system of interpreting the Scriptures on the basis of seeing the eternal covenantal purposes of God. 5. Thoughts; by Kevin Connor and Ken Malmin in their book "The Covenants": The Bible reveals that God is a covenant-making, covenant-keeping and covenant-revealing God. The Bible itself is a covenantal book being divided into two sections, the Old and New Testaments (Covenants), and containing a progressive revelation of nine major covenants. These covenants comprise the purpose of God in both creation and redemption and involve time and eternity. One of the primary keys to the interpretation of Scripture is the covenantal principles of Hermeneutics. Definition of "The Everlasting Covenant" The everlasting Covenant is that Covenant made in eternity, before time began in the counsels of the eternal Godhead, between the Father, Son and Holy Spirit. It was made before the creation of man and the entrance of sin into the human race. It embodies, as an all-encompassing Covenant, God's complete plan involving creation and redemption. It is the heavenly foundational Covenant in eternity for all Covenants revealed in time, man was not a party to it but the object of it. The Scripture clearly teaches that God had an eternal purpose before time began and before the creation of man and the entrance of sin into the human race by the fall of Adam and the his wife, Eve. This eternal purpose was contained in the form of the Everlasting Covenant, for God declares no purpose apart from covenant. This overriding purpose of the Everlasting Covenant provided the basis for the purposes revealed in the covenants made on earth in time (Eph. 3:11; Rom 8:27-30; Eph. 1:9; Heb. 13:20). Everlasting covenant is used 16 times in the Old Testament (Gen 9:16; 17:7, 13, 19; Lev 24:8; Num 18:19; 2 Sam 23:5; 1 Chron 16:17; Ps 105:10; Isa 24:5; 55:3; 61:8; Jer 32:40; 50:5; Ezek 16:60; 37:26)

Of the eight Divine Covenants revealed in time, these being the Edenic, Adamic, Noahic, Abrahamic, Mosaic, Palestinian, Davidic, and New Covenants, the first pertains to God's purpose in creation, while the next six are covenants of promise promising and symbolizing redemption before the cross, while the remaining or eighth covenant pertain to God's realize redemptive purpose in Christ Jesus. As seen in the Edenic Covenant, God had a purpose for Adam and his offspring. This covenant involving God's purpose for man was made before the entrance of sin. There we see the covenant cycle begin. Man is put on a period of probation, which ends in failure and judgment. Then God initiates the first link in the chain of the covenants of redemption, the Adamic covenant. As tragic as the entrance of sin was into the human race, it should be recognized that God was not caught unawares. Because of His essential attributes He foresaw the fall of man from His creative purposes. Thus He set in motion the covenants of redemption to redeem man from sin. The culminating New Covenant actually becomes the covenant of redemption by which God restores man back to His original purpose in the Edenic Covenant of creation. The New Covenant makes the Edenic Covenant possible. However, it was the preexistence Everlasting Covenant in heaven that made possible all the covenants of creation and redemption on earth. The Everlasting Covenant, as unfolded in creation and redemption can only be realized because of God's essential and moral attributes (Hb. 13:20). B. Dispensational Theology: 1. Dispensation from Nelson's Bible Dictionary, A period of time under which mankind is answerable to God for how it has obeyed the revelation of God which it has received. The term dispensation is found twice in the NKJV: "The dispensation of the fullness of the times" (Eph 1:10) and "the dispensation of the grace of God" (Eph 3:2). The KJV uses the term four times (1 Cor 9:17; Eph 1:10; 3:2; Col 1:25). Many Bible students believe all of history can be divided into several dispensations. According to this view, all of history has been pointing toward the SECOND COMING of Christ, when salvation will be made complete. Others reject this view, insisting that God has had faithful, loyal followers in all times who have lived according to His COVENANT with them. Seven dispensations are commonly identified: Innocence, from Creation to the Fall of man and God's sending them out of the Garden of Eden (Gen 3:24); Conscience, the covenant with Adam, ending with the judgment of the Flood (Gen 9); Human government, the covenant with Noah, extending to the time of Abraham; Promise, from Abraham's call (Gen 12:1) to Moses; Law, from the giving of the Law to Moses (Ex 19:8; 20:1-31:18) to the death of Jesus Christ; Grace, from the death and resurrection of Christ to His Second Coming; Kingdom, the establishment of God's kingdom on earth and the thousand year reign of Christ over the nations. 2. Dispensation from The New Unger's Bible Dictionary: DISPENSATIONS (Grk. oikonomia, "management of a household," hence English "economy"). A dispensation is an era of time during which man is tested in respect to obedience to some definite revelation of God's will. Seven such dispensations are recognized by many premillennialists. Other premillennialists speak of only three or four. Still others prefer not to be classed as dispensationalists at all. Those who hold to seven list them as follows: Innocence. Man was created innocent, set in an ideal environment, placed under a simple test and warned of the result of disobedience. The woman fell through pride; the man, deliberately (1 Tim 2:14). Although God restored the sinning creatures, the dispensation came to an end at the judgment of the expulsion (Gen 3:24).

Conscience. By an act of disobedience man came to an experiential knowledge of good and evil. Driven out of Eden and placed under the Adamic covenant, man was accountable to do all known good and to abstain from all known evil and to come before God by sacrifice. The result of this testing was complete degeneration ending in the judgment of the Flood (Gen 6-9). Human Government. The declaration of the Noahic covenant after the Flood (Gen 8:20-9:27) put man under a new test, featured by the inauguration of human government, the highest function of which was the judicial taking of life. Man is responsible to govern the world for God. That responsibility rests upon the whole race, Jew and Gentile. With the failure of Israel under the Palestinian covenant (Deut 28:64) and the consequent judgment of the captivities, "the times of the Gentiles" began (Luke 21:24). The world is still Gentile-governed, and hence this dispensation overlaps other dispensations and will not strictly come to an end until the second coming of Christ. Promise. This era went from the call of Abraham (Gen 12:1) to the giving of the Mosaic law (Ex 19:8). The dispensation was under the Abrahamic covenant and was exclusively Israelite. Law. This era reaches from Sinai to Calvary. The period was a time of teaching used to bring Israel to Christ and was governed by the Mosaic covenant (Ex 20-31). Grace. This period began with the death and resurrection of Christ (Rom 3:24-26; 4:24-25). The point of testing is no longer legal obedience to the law as a condition of salvation but acceptance or rejection of Christ with good works as the fruit of salvation (John 1:12-13; 3:36; 1 John 5:10-12). The predicted end of the testing of man under grace is the apostasy of the professing church (2 Tim 3:1-8) and the subsequent apocalyptic judgments. The Kingdom. This is the last of the ordered ages regulating human life on the earth, previous to the eternal state. It involves the establishment of the kingdom covenanted to David (2 Sam 7:8-17; Zech 12:8; Luke 1:31-33). This will include Israel's restoration and conversion (Rom 11:25-27) and her rehabilitation as a high-priestly nation in fellowship with God and as head over the millennial nations (Zech 3; 6:9-15). 3. Dispensation from Fausset's Bible Dictionary Various dispensations have been traced in the development of God's dealings with mankind. (1) The dispensation of innocence in Eden. (2) The Adamic dispensation of promise (Gen 3:15) after the fall, down to the flood; the remembrance of the promise being kept alive by sacrifice. (3) The dispensation of Noah, like that of Adam, requiring, besides the duties of the light of nature, repentance for sin, faith in God's mercy, hope of the promised Savior, kept up by sacrifices; to which were added the prohibition to shed blood of man on penalty of death, and to eat animals' blood, and the permission to eat flesh (Gen 9); extending from the flood to Abraham. (4) The Abrahamic covenant of more explicit promise (Gen 12; 15; 17; 22; Gal 3:1), extending to the dispensation of (5) The law, which was parenthetically introduced to be the schoolmaster until Christ, the end of the promise and the law, should come. It is made an objection to the Jewish dispensation that it was restricted to one nation; but its influence extended beyond Israel to the adjoining nations, Egypt famed for wisdom, the Canaanites for war, Phoenicia for commerce, and ultimately to Babylon, Medo-Persia, Greece, and Rome. Compare Ex 9:16; Num 14:20-21; Jer 39:12; 40:2. See DANIEL (Dan 4:37; 6:25-27; Ezra 1:1, etc.) Zoroaster was probably contemporary with Daniel, and drew from the Hebrew Scriptures the principles on which he reformed the Persian religion which had become corrupted by the worship of fire, and of an evil principle as well as a good. Judea's position at the head of the Mediterranean, near Phoenicia, Egypt, Assyria, and Greece, adapted it for a worldwide influence. The Divine Lawgiver from the very time of instituting the Law (Deut 18) looked forward to (Deut 18:6) the Christian dispensation, which was to embody its spirit while superseding its letter (2 Cor 3:6-18). The gospel dispensation is the last, and is called "the world to come" (Heb 2:5), "the ends of the world" (1 Cor 10:11), "these last days" (Heb 1:2), "the kingdom of God" or "of the heavens" (Matt 4:17). It has successive stages: (i.) the present, "the ministration of the Spirit" (2 Cor 3:8), "the times of the Gentiles" (Luke 21:24), the period during which "the kingdom of God cometh not with

observation" (Luke 17:20); (ii.) the epiphany of the glory of the great God and Savior (Titus 2:13), the manifested kingdom when He "will restore it to Israel" (Acts 1:6-7; Ezek 21:27), and Himself shall "take His great power and reign" with His transfigured saints for a thousand years over the nations in the flesh, and Israel at their head (Zech. 14; Isa. 2; 65; 66; Rev. 11:15,17; 5:10,20 ); (iii.) the final ages of ages, when there shall be the new heavens and earth and the holy new Jerusalem coming down from God out of heaven (Rev 21; 22). C. Four major schools of thought, of dispensational theology, concerning the second coming of Christ. 1. Historic Premillennialism They stress the present and future aspect of the Kingdom of God. Christ now sits on the throne of David, the kingdom of God is now active in the spiritual life of the church (composed of both Jews and Gentiles), and the propagation of the Gospel is the Church's present agenda. Yet, the full, literal expression of the Kingdom will take place in the Millennium or the age to come. The church is considered the present day expression of the people of God, and it is composed of all Jews or Gentiles who believe in Jesus Christ. 2. Amillennialism They believe that the current age is the "Millennium" in that Christ rules in His Church in the hearts of Christians, and the world will become increasingly evil. They believe that the millennium is not exclusively future but is now in process of realization. They believe that the binding of Satan in Revelation 20 occurred at the cross. God has now curtailed, but not annihilated, the influence of Satan during the Gospel age. This means Satan cannot prevent the spread of the Gospel to the nations by deceiving them, and that the nations cannot conquer the church. The Millennium, therefore, is an indefinite time period (the present age) between the first and second coming of Christ. Between these two comings Christ reigns over a spiritual Kingdom in the hearts of mankind. 3. Dispensational Premillennialis This is the view of many modern fundamentalist and conservative evangelicals. The rapture plays a key role and occurs before the seven-year tribulation (or in the middle of the tribulation -- and for some, at the end). The "church age" is really a "parenthesis, in which God's dealings with Israel are put on hold while he builds the Gentile church. Their distinctive teaching on the end times include the imminent, (that no Scripture prophecy remains unfulfilled to keep Christ from coming at any time) coming of Christ; the Rapture (the secret catching away of the church) occurs before the Tribulation (the seven-year reign of the Antichrist); the second coming of Christ will inaugurate a literal thousand - year Millennium here on earth; Christ will reign on earth, ruling the world from Jerusalem; all the promises made to the national Israel will be fulfilled literally at this time, and there are will be a restoration of the Old Testament Levitical system of worship, with blood sacrifices in a restored Temple in Jerusalem. 4. Postmillennialism These Christians believe that, with God's help, they will gradually convert and reform society into a blessed, though not perfect, state. The coming of Christ will take place after (post-) the Millennium; this period of time is one of peace and righteousness on earth, the final and most glorious part of the church age. IV. Conclusion: 1. We wait for His return with eagerness. 1 Cor 1:4-8 I thank my God always concerning you for the grace of God which was given you in Christ Jesus, 5 that in everything you were enriched in Him, in all speech and all knowledge, 6 even as the testimony concerning Christ was confirmed in you, so that you are not lacking in any gift, awaiting eagerly the revelation of our Lord Jesus Christ, who will also confirm you to the end, blameless in the day of our Lord Jesus Christ.

Phil 3:20-21 For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ; who will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself. 2. Knowing what is to come enables us to live holy for the Lord. 2 Peter 3:11-13 Since all these things are to be destroyed in this way, what sort of people ought you to be in holy conduct and godliness, looking for and hastening the coming of the day of God, because of which the heavens will be destroyed by burning, and the elements will melt with intense heat! But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells. Titus 2:11-13 For the grace of God has appeared, bringing salvation to all men, instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age, looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus, 3. We are to love His appearing 2 Tim 4:8 in the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all who have loved His appearing. 4. We wait with perseverance through our suffering. Rom 8:22-25 we grown and suffer now as wait eagerly for our full adoption as sons. For we know that the whole creation groans and suffers the pains of childbirth together until now. And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body. For in hope we have been saved, but hope that is seen is not hope; for who hopes for what he already sees? But if we hope for what we do not see, with perseverance we wait eagerly for it.