I love Christmas music, both the secular and sacred. When I hear it on the radio, in retail stores, or even in church, it just brings back all the wonderful memories of this time of year from my childhood. So, as the song goes, it’s the holiday season, so hoop-de-do and dickory dock. That means that Thanksgiving, Christmas, and New Year’s are right around the corner, and most of us are preoccupied with decorations and presents, parties and planning, and all of the other details that fill our minds during this time of year. But for Christians, this time of year is an invitation to reflect afresh on the coming of our Lord Jesus Christ. Traditionally, the season of Advent consists of the four Sundays that lead up to the celebration of Christmas, and it is a time when we are invited to look back on the first coming of Jesus at the incarnation even while we look forward to the second coming of Jesus. For more on this, see my post here.

However, most discussions of our Lord’s second coming always ends up with the same plaguing question, “So, when is he coming? When will it be?” This is a question that has plagued the people of God since the days of Jesus’ earthly ministry, and even before. We can read in the Psalms and prophets of the Old Testament where the people of God cried out in agony wondering, “Lord, how long will the wicked—how long will the wicked celebrate?” (Psalms 94.3), or “How long will you judge unjustly and show partiality to the wicked?” (Psalm 82.2), or even “How long, Lord, must I call for help and you do not listen or cry out to you about violence and you do not save?” (Habakkuk 1.2). This has been the longing of the people of God throughout history, that He would act finally and climatically to put an end to sin, vindicate His people, and establish His perfect reign on earth.

A quick review of the New Testament and what it says about the second coming of Jesus would seem to indicate that these prayers have been answered. In those hallowed pages, we read promises like, “In the same way, when you see all these things, recognize that he is near—at the door.” (Matthew 24.33), and “Look, I am coming soon, and my reward is with me to repay each person according to his work.” (Revelation 22.12), and  “The God of peace will soon crush Satan under your feet.” (Romans 16.20). Words like soon, near, at hand, quickly seem to indicate that the consummation the people of God had waited for so long was imminent and about to be realized, perhaps even within the first century. The reality, of course, is that those words were written some 2000 years ago, and we are still waiting for the return of Jesus in glory and power. This, then, is the problem. What are we to make of the New Testament’s promises of imminence, in light of the fact that we are still waiting for His coming some two millennia later?

There are really three options for answering this problem; however, one of them is out of bounds for those who hold orthodox convictions about the person of Christ and the nature of the Bible. Essentially, this option simply concludes that Jesus and His followers were wrong in their expectation. In other words, Jesus had promised and they believed that He would return in power and glory in the first century, i.e. within their lifetimes, and they were just wrong. But this solution charges both Jesus and the authors of Holy Scripture with error, which is something orthodoxy simply cannot abide. We confess that the Scriptures are wholly inerrant, that the authors of both the Old and New Testaments were kept from error by the Holy Spirit who inspired them. Their words are the very words of God himself; therefore, if they lied, he lied, but he cannot lie. Moreover, we confess that Jesus was God the Son incarnate, the very embodiment of truth. He lived a sinless life in complete obedience to God’s Law; therefore, He cannot and did not lie in anything He said. So, we cannot conclude that Jesus or the Apostles were in error in any way.

Another solution to the apparent problem of eschatological imminence is to reinterpret what Jesus and the New Testament authors meant by His coming. In other words, they did not understand His coming to mean the visible bodily return of Jesus to the earth in power and glory to judge the wicked and vindicate the righteous at the end of time. Rather, when they referred to His coming, they were simply referring to His coming in judgment on the people of Israel who rejected and murdered him, a judgment that was fulfilled when Jerusalem was destroyed by the Romans in 70 AD. This view is usually referred to as preterism, and there is certainly more to it than the definition given here. But its central tenet is that all of the New Testament’s predictions and descriptions of our Lord’s second coming are fulfilled in the first century. The strength of this view is that it seeks to maintain the relevance of the New Testament’s promises of imminence for the biblical audience, and rightly so. However, the conclusion that His coming refers to something other than a visible bodily coming is anticlimactic and unconvincing to say the least. As the church has confessed for nearly two millennia, so also must we affirm that, “He will come again in glory to judge the living and the dead and his kingdom will have no end.” (Nicene Creed)

The final solution, and the one that is most commonly accepted, is to reconsider what the Bible means by its promises of imminence. In other words, temporal qualifiers like near, soon, quickly, and at hand may not necessitate immediate fulfillment in the lifetime of Jesus and His first followers. This is even more likely when we remember that typological fulfillment is a typical characteristic of God’s comings throughout biblical history. Moreover, this is exactly how the question is answered within the New Testament itself. In Second Peter chapter 3, Peter addresses this very objection, “Where is his ‘coming’ that he promised?” (2 Peter 3.4). He gives a couple of different answers to this objection, the examination of which is beyond the scope of this post. However, in verse 8, he writes, “Dear friends, don’t overlook this one fact: With the Lord one day is like a thousand years, and a thousand years like one day.” In this verse, Peter is saying that eschatological imminence must be considered from the eternal perspective and not from a temporal one; the meaning of words like soon, near, quickly, and at hand must be measured from the perspective of the one who gave the promise to begin with. Of course, some might object that this verse should not be used as a kind of trump card that dismisses the biblical promises of imminence, and they would be right. However, whatever is meant by eschatological imminence, our understanding of those promises must be consistent with the principles outlined in Second Peter chapter 3, because there are no contradictions in the Bible.

In light of this discussion then, we may conclude that the Bible’s promises of eschatological imminence are just as relevant to the people of God today as they were when they were first given. His coming is near; it is at hand. He is coming soon; he is coming quickly. This means that the people of God must live in a constant state of ready expectation and eager anticipation, because this is our blessed hope, “the appearing of the glory of our great God and Savior, Jesus Christ.” (Titus 2.13). And while we wait, may we find ourselves consistently faithful, until we hear those wonderful and precious words, “Well done, good and faithful servant. Enter into the joy of your master.” As our Lord himself said, “Blessed is that servant whom the master finds doing his job when he comes.” (Luke 12.43)