If we conclude that Jesus has not come, there are some glaring problems that we create for ourselves.
1. First, we are forced into a ridiculous conclusion that the “last days” of an ending age has continued for over two thousand years and counting.
We have already given sufficient evidence that the “last days” was a reference to the last days of the Mosaic era. Based on Acts 2, beginning in verse 17 and following, there is no question that the timeframe of this outpouring would not only be “in the last days”, but “before the great and terrible day of the Lord.” We have never heard of a time that is described as the end of an age or the last days of an era that lasts over 2,000 years, especially when the event promised was said to be coming “soon,” or in that “generation.” Seeing that there were some living in the first century that would not see death until they had seen the kingdom come with power, we must have people today who are over 2,000 years old, if he has not come, yet. If we accept the meaning of words and that “soon” means that the predicted event is 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. Therefore, redefining words that offer an explanation seems to be the only recourse.
Do you expect they thought that everyone of them were going to die and over 2000 years would pass before the Lord came? They possessed the miracles and were eagerly expecting His coming because one of the purposes of the gifts was a sign that the day of the Lord was near. He had written the Corinthians that the time has been shortened (7:29) and that the end of the ages was upon them (1 Cor. 10:11). By chapter fifteen, he writes that they will not all sleep, but they will all be changed at that last trump (15:51-52). Paul was not addressing Christians living in the twenty-first century. He wrote to those living in the first century, who were promised that they would not all die, but be changed at the sounding of the last trump. The evidence for the coming of the Lord in that age is overwhelming.
2. Another conclusion that we are forced to make if Jesus has not come is that miracles must be present today, which is the claim among some believers. We are forced to believe that we are still in the last days and therefore, the miraculous empowerment of the Holy Spirit is still among us. This would mean that the the purpose for the Spirit’s work must still be incomplete. He must still be confirming the messenger and the message by signs and wonders.
Once again, because nothing today compares to the power of the first century signs and wonders, claiming the existence of miracles also forces one into redefining miracles. Today, miracles describes the broad idea of God’s unseen presence in healing, revelation, and good fortune. It is the “healthy, wealthy, and saved” model of divine blessing promoted in today’s world. Any good fortune or blessing is a miracle because God’s hand is in it. If we remain true to miracles as defined by the Scriptures, however, these are not miraculous.
3. We are forced to conclude that the end has no reference to the fulfillment and completion of the old age, ending with the destruction of Jerusalem but to a time when the world will end, and the great judgement day of the world would follow. The word that is translated “world” cannot support this conclusion. Of course, with this expectation, His coming is still future because the world and the human race is still here. Maintaining the correct translation/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 (kosmos).
4. We are forced to concede that Jesus and the New Testament writers, writing by inspiration, were wrong about the timing and their expectation of an imminent return. If inspired Scripture is wrong about it, then how can we trust anything that was written? Like the previous point, we are caught in a trap and must change the rules of definition and use of words to free ourselves from the ridiculous. In this case, we must not only change the definition and use of certain words like “soon,” “this generation,” “at hand” (near), “quickly”, and phrases like the “kingdom coming with power,” and “shortly take place,” but we must change our view of inspiration.
When Jesus responds to Peter’s question about John, he says, “If I will that he tarry til I come, what is that to you? Follow me.” Peter needed to be concerned about his own business and fulfilling his own mission. If the Lord used John for a purpose that kept him around longer, that would be his prerogative. Some interpret Jesus to be saying to Peter, “If I want John to live over 2,000 years, that’s my business. You just follow me and mind your own business.” While it is true that this would have been within his right to do so, Jesus’ coming was considered imminent and not over 2,000 years away. Eliminating that implication, the expectation of a man’s life is three-score and ten unless by reason of strength, he lives four score. Given the persecution and expectation of suffering, and this statement made to Peter, John may not have died before the Lord’s return in judgment in 70 A.D., but he would have been among those described in 1 Corinthians 15 who would not sleep but be changed and put on incorruption.
5. We are forced to reassess the interpretation of 1 Corinthians 15:24
Paul writes, “Then comes the end.” End of what?, we might ask. How is the word used and what New Testament context do we find it? Where would you go to find a reference to the end of the world? The promises and their fulfillment strongly suggests that the end refers to the end of the Mosaic age, in which he presents the kingdom to the Father. This presentation is from a word that is translated “deliver up or over” as in Ephesians 5:2 where it is written that Jesus gave himself up for us as a fragrant offering and sacrifice to God. Also, in Ephesians 5:25, Paul writes of the one who loved the called out and “gave himself up for her.” He presents himself as an offering. It is is this same context and chapter that Paul speaks of the called out being sanctified after cleansing “so that He (Christ) might present the ekklesia to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish” (5:26-27). Here is a connection to the marriage of the Lamb who receives her up unto himself and delivers her to the Father in the resurrection. Since the called out body of saved people are the citizens of the kingdom over which Christ rules, when Jesus delivers them over to the Father at the end of the age, he’s not giving up his rule or relinquishing his authority (cf. Matthew 28:18-20) because he must still rule, according to Paul, until all enemies are put under his feet and the last enemy is death. Since death is still here, Christ must still be reigning. In fact, when Satan is loosed, according to Revelation 20, and the thousand year reign ends, Jesus is still the highest authority in heaven and earth. The enemy will, then, be loosed again to work a period of deception which commences the familiar pattern that Don Preston calls “persecution, power, and parousia.” Preston understands all of Revelation 20 to have been fulfilled in the first century and presents a case for the resurrection to be spiritually applied. Whereas, the order of Revelation 20 reveals an ending to the age of Christ’s millennial reign. After the thousand years, Satan is loosed, a conflict pursues and fire is sent from heaven to destroy the enemy. This period, though briefly described, marks a second harvest with the exception that death and hades is thrown into the lake of fire. No need exists to keeping the keys of death at that point. It no longer exists. We are not given anything beyond this description. Perhaps, when Christ defeats the last enemy, God will be “all in all,” and the conditions of Eden are restored.
Summary
The question is seeking to find how long it would take before the consummation of his promises. The evidence gives the following summary:
(1) The Holy Spirit was given to the apostles in place of Jesus (two comforters).
(2) His presence was a direct sign of Jesus absence.
(3) The end of the Spirit’s work would bring the presence of the new age and the thousand year reign of Saints with the Messiah. The disciples then living were “eagerly waiting for the Lord Jesus Christ “who will confirm the disciples even til the end” (telos, the completion of His purpose, 1 Cor. 1:7). Paul told Corinth that they had all the gifts in chapter one and by chapter 13, he tells them that when that which is perfect is come, that which is in part will be done away. Specifically, he explains that tongues and prophecies will cease at that time. They would have accomplish the purpose for which they were given and the comforter who gave them would return because the Lord Jesus, for whom they were waiting, returned. His return marks the end of the age at which time the Holy Spirit’s work to give miraculous powers to confirm the word would end.