The greatest single event, that yet lies in the future, insofar as the household of Faith is concerned, is the return of Christ from heaven. This theme dominates the writings of the New Testament and constitutes the one great hope of the apostles and other New Testament writers. Though many signs were given by the Lord that would indicate the proximity of His advent, Jesus was careful to warn His followers that of that day and hour knoweth no man, no, not the angels of heaven, but the Father only” (Matt. 24:36) His coming would be “in such an hour as ye think not . (v. 44)
Though the actual hour is concealed, we are confident that His presence is not far off, because of the remarkable signs that have already been and are presently being fulfilled. Knowing what we do of human nature, and aware as we are of world conditions it is only natural that we should yearn and pray for His quick return. So strongly is this anticipation felt by some, it has been suggested that it is possible to hasten the Lord’s advent through prayer. If enough earnest and devout members of the household were to join in deep and reverent intercession with the Father, it is stated, Jesus could be induced to make His appearance in the earth much sooner than would otherwise happen. Though such a theory as this is quite attractive, and by its very nature naturally appealing to the faithful, it is based on sentiment rather than on any sound scriptural foundation. It presupposes that there is no definite time at which the Lord is to return, and, actually, makes the very fact of His second coming dependent on the fervency and ardor of the saints’ prayers. Followed to its natural conclusion, such a theory must allow the possibility that such a state of impassioned prayer and entreaty may never be reached by the ecclesia, and consequently, His return would never take place!
It would appear to the writer that there is overwhelming evidence against such a hypothesis, both positive and negative, and we would like to make a critical examination in the searchlight of God’s Word.
The Birth of Christ—According to Pre-determined Times
Old Testament prophecies that deal with the coming of the Messiah often speak of His first advent in similar terms to those relating to His second. At times it is difficult to discern which coming the prophet or Holy Spirit sets before us. Jesus was able to discern the fine line that often separated the two phases of His work, as is evidenced in His reading of Isaiah in a synagogue in Nazareth, in which He stopped in the middle of a verse. (See Isa. 61:1,2 and Luke 4:1721)
When we examine His sudden appearance in Israel, we find that there was a definite time at which He was to be born. Daniel’s prophecy of the seventy weeks terminated with the appearance of Jesus and the fulfillment of six particulars outlined in Daniel 9:24. At the birth of Christ, there was a general expectancy among the Jews that the Messiah was about to come, because of Daniel’s prophecy. So keen was this feeling in Jewry at the time of his appearance, that Luke records, “And as the people were in expectancy, and all men mused in their hearts of John, whether he were the Christ or not.” (3:15) Were the people justified in anticipating the coming of the Messiah at that time? Circumstances would suggest strongly that they were. John the Baptist, forerunner of the Lord, declared, “The time is fulfilled, and the kingdom of God is at hand” (Mark 1:15). It was indeed at hand because of the imminent presentation to Israel of their king. The time was fulfilled because the prophecies relating to His appearance had run their course. Paul maintained that the birth of Jesus was according to a predetermined time in the Divine arrangement; “But when the fullness of the time was come, God sent forth his Son, made of a woman, made under the law.” (Gal. 4:4)
The Appointed Day
Looking now at the prophetic Word as it pertains to Christ’s second coming, we find the same definiteness and clarity as with His first appearance. When Paul stood in the midst of Mar’s hill and proclaimed the resurrection of Jesus, he urged the people to forsake their superstitious ways and to seek the one true God. The apostle warned them that though God had in times past “winked” at their ignorance, He now summoned all men to repentance, “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” (Acts 17:31). The “day” appointed pertained to the advent of Jesus when he would establish his kingdom on this earth, and rule the world in righteousness.
In a similar way, the apostle spoke of the millennium, when the purpose of God would be fulfilled in the immortalized saints: “That in the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:” ( Eph. 1:10) The phrase, “fullness of times” means simply the end of an appointed period. This is the precise way it is used in Gal. 4:4 already considered, and carries the same connotation here. Other translations give this term this meaning even more concisely: ‘for the government of the world when the times are ripe for it” (Weymouth); ‘that all human history shall be consummated in Christ” (Phillips); “in view of that Divine Order which was to mark the completion of the ages, when he should make everything . . . center in him” (Twentieth Century New Testament.)
In his letter to the Romans, Paul wrote of the blindness which had happened to Israel, remarking that this condition would prevail until a certain purpose among the Gentiles had been realized: “For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness is happened to Israel, until The fullness of Gentiles be come in.” (11:25) Here is an obvious reference to the work of separation among the Gentiles. The partial blindness which had come upon Israel was only temporary, and would be alleviated once the “fullness of’ the Gentiles” had come in (to the faith). Since the enlightenment of natural Israel is to be the work of the Messiah (see Rom. 11:26), and since He would not appear until the pre-determined number of Gentiles had embraced the faith, it is apparent that no amount of prayer would hasten His return. The words of James in the fifteenth chapter of Acts concerning the taking out of the Gentiles a people for the Name of God add considerable weight to this conclusion. After mentioning Simeon’s work among the Gentiles, James remarks, “And to this agree the words of the prophets; as it is written, After this (the work of separating Gentiles to the purpose of God) I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up.” James contends that the return of Christ could not take place until the pre-determined number of Gentiles (fullness of the Gentiles) had been reached.
The resurrection of the dead which is to take place at the coming of Christ is spoken of in Rev. 11:18 as “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 . . . ” This event, which is the very first work which shall engage the attention of the Son of God in His second advent, is to take place After the seventh angel sounds his trumpet (v. 15) The seven trumpets represent seven time periods in the world’s history commencing in the fourth century, and terminating in the appearance of Jesus and the establishment of the Kingdom of God. Each’ of the trumpets are described in detail in the Apocalypse, and represent the outpouring of God’s punishment upon various nations and systems. Obviously, these would have to run their course, before Christ could appear, since His coming must be after the seventh angel sounds. No amount of tearful and earnest prayer would serve to hasten the time.
Israel’s Punishment for a Set Time
The dispersion of natural Israel, in punishment for their rebellion and wickedness, according to the Scriptures, is for a definite period of time. Jesus declared that they would be pursued by the sword, and be scattered among the Gentile nations “UNTIL the times of the Gentiles be fulfilled.” (Luke 21:24) The actual time when this is to take place is of great relevance to our subject, since it will only be after the coming of Jesus that Israel will be restored to Divine favour. The length of time involved in “the times of the Gentiles” is therefore, of import in relation to Christ’s coming, since they must first run their course. The term, “times of the Gentiles” is generally understood to embrace a period of some 2520 years. This is based on the “seven times” which were to pass over the King of Babylon as recorded in the 4th chapter of Daniel. A careful reading of this prophecy will reveal that the seven times was to commence after Babylon had fallen. Since a time in Jewish reckoning is 360 days, seven times would give us 2520 days, or 2520 years. According to Jesus, this period of time would have to elapse before His second advent could take place. Obviously, the established time is not subject to change, and, therefore, unyielding to the fervent prayers of the saints.
The prophets speak of a pre-determined time for Israel’s punishment to come to an end. The duration of Israel’s judgment, like that of the course of Gentile times, encompasses 2520 years—a prophecy to this effect being found in the 26th chapter of Leviticus. In verse 18, Yahweh warns Israel, And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins.” This period of time is repeated in verses 21, 24 and 28, showing the importance and certainty of its occurrence. If we should date this time from the Babylonian captivity (B.C. 603-600) it terminated in the time of the first World War. The most important outcome of the armistice insofar as the Jews were concerned was the issuance of the Balfour Declaration, in which Palestine was declared to be a homeland for the Jews. This, at least was the beginning of Zionism on a large scale. Again, we can see that the Lord could not come prior to this time, since He, in His Olivet discourse, declared that the end of this period would be a sure sign that the Kingdom of God was at hand.
We find other phrases that speak of Israel’s punishment at an appointed time. In Isaiah 40:2, the Lord speaks through the prophet, “Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished (or Appointed time—center refer.) that her iniquity is pardoned: for she bath received of the LORD’s hand double for all her sins.” The balance of this chapter indicates that this appointed time is accomplished at the time when Messiah shall appear, with His “reward with him, and His work before him.” (v. 10) Similarly, we find the Psalmist proclaiming the end of Israel’s suffering concurrent with the appearance of the Lord in glory. “Thou shalt arise, and have mercy upon Zion. for the time to favor her, yea, the Set time is come . . . When the LORD shall build up Zion, he shall appear in his glory.” (Psa. 103:13, 16)
All of these references point to a definite time in the Divine calendar, when He shall send Jesus Christ to this earth and consummate His work among the inhabitants thereof.
The Origin of the Organic World – Part One