Could Jesus Return At Any Moment? Rethinking the Imminence of the Second Coming

By Benjamin L. Merkle

[Benjamin L. Merkle received his Ph.D. from The Southern Baptist Theological Seminary and is currently teaching in Southeast Asia.]

There is today a hesitancy to affirm the imminence of the Lord’s second coming—the teaching that Jesus could come at any moment and therefore we must be ready for his return. There are at least three reasons or fears for this hesitancy. First and foremost, Scripture clearly states that certain events must take place before Jesus comes again. Therefore, there is a fear of claiming that Jesus could come at any moment since certain events have yet to take place.[1] Second, if one claims that the NT teaches that the end of time is very near, there is a fear of implying that Jesus and the NT authors (especially Paul) were wrong since it has already been two thousand years and time is still marching on. Finally, there is a fear to be identified with dispensationalism or, more specifically, a pretribulational view of the rapture. Since this view maintains that Jesus comes twice, or that his coming has two dimensions, all the events do not need to be fulfilled before he comes and rescues believers from the great tribulation. While such a view is common among some churches, many scholars want to distance themselves from this view.

Yet, should such fears keep the church from affirming that the return of Jesus is imminent? How can we do justice to the verses which exhort us to be constantly ready for Jesus’ return in light of the fact that we do not know when it will be? If certain events have yet to be fulfilled, might the church become lackadaisical knowing that Jesus’ return is not imminent?[2] In light of these questions, I believe that we must rethink the doctrine of the imminence of the second coming and give it more prominence in our lives and in our teaching.

I. What Are the Events that Precede the Second Coming?

There are at least four events that are mentioned as taking place before the second coming:

1. The gospel preached to all the nations
2. The conversion of “all Israel”
3. The great tribulation and the great apostasy
4. The coming of the antichrist

First, we will consider the preaching of the gospel to all the nations. Jesus states, “This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come” (Matt 24:14).[3] The difficulty, of course, is correctly understanding the precise meaning of this verse. What does it mean for the gospel to be “preached” to the entire world? Does it include the conversion of those who hear the preaching of the Word? If so, how many must be converted? And how are we to understand the meaning of “nations” (ἔθνεσιν)? Does it refer to every individual “people group” as defined by modern missiologists? If so, whose definition of “people group” are we to use?[4] And how do we know our definition is correct?[5] The problem is that it is impossible for us to know exactly how this verse will be fulfilled in history. In Rom 15:19, Paul writes, “from Jerusalem and round about as far as Illyricum I have fully preached the gospel of Christ.” Surely Paul did not reach each and every people group according to our modern definitions. My point here is not that it is wrong to focus on preaching the gospel to unreached people groups, but simply that our understanding of people groups is probably different than what is mentioned in Matt 24:14. Could Jesus come back now? Or must the gospel first be preached to more unreached people groups? My contention is that based on this verse alone Jesus could come back at any time since we cannot know for certain how this verse will be fulfilled. I believe this ambiguity is intentional since we have also been told that no one knows when Jesus will return. If we knew precisely what was meant by this verse, we could then calculate when the end would come.

A second event that will precede the second coming is the conversion of “all Israel” (Rom 11:26). Since many interpret this verse to mean a future mass conversion of ethnic Jews, they maintain that the return of Christ cannot be imminent since this has not yet happened. Yet, such an interpretation of Rom 11:26 is open to debate. Since I have already written on this verse elsewhere, I will now only present a summary of my view.[6]

The three main interpretations of the phrase “all Israel will be saved” are as follows: 1) all the elect, both Jew and Gentile; 2) the ethnic nation of Israel as a whole; 3) all the elect of ethnic Israel throughout history. The third option is the view that I hold which maintains that Paul is not referring to a mass conversion of ethnic Israel (nor is he referring to elect Jews and Gentiles), but rather that there will always be a remnant of believing Jews until the end of time.

This reading best fits the context of Romans 9–11 since throughout this section Paul’s argument is that God has not been unfaithful to his promises concerning the nation of Israel (although most of Israel has rejected the Messiah) since there has always been a remnant of those who have believed. “For they are not all Israel who are descended from Israel” (Rom 9:6). God is faithful to his promises because he never promised that every individual Jew would be saved but only those who like Abraham believed God. Just as with the children of Isaac, it was Jacob, not Esau, who was God’s chosen instrument to perpetuate his promises to Israel. Paul’s entire argument of God’s faithfulness to his promises rests on the fact that such promises apply to the spiritual offspring within ethnic Israel and not to Israel as a whole. Therefore, to claim that in ch. 11 Paul reverses his thinking and teaches that God’s promises to Israel must be fulfilled in a national sense goes against the entire flow of chs. 9–11.

It must also be remembered that the question Paul is addressing in ch. 11 is “Has God rejected his people?” (v. 1, NRSV). The question is not, “Has God cast off ethnic Israel with respect to his special plan for their future?” Paul is asking, “Has God cut off ethnic Israel altogether?” Again, the same could be said of the question in v. 11 where Paul asks, “Have they stumbled so as to fall?” (NRSV). Paul is not asking if there is going to be a future mass conversion of Israel.

Rather, he is asking if Israel has completely forfeited their past privilege. The answer that Paul gives to this question is “No, Israel is not completely rejected by God and is not going to stumble so as to fall since there will always be a remnant of Jews who will be saved until the end of time.” Paul then uses Elijah to illustrate the point that just as in Elijah's day there was a remnant, so now there is a remnant within Israel (vv. 2–5). That is, God did not reject his people during the days of Elijah and has not done so now.

In v. 25 Paul writes that Israel is now experiencing a “hardening in part.” By this phrase Paul is not teaching that all of Israel is only partially hardened, but that some are hardened while the elect remnant are being saved. In no way does the phrase suggest that God intends to initiate a special salvation era for Israel in the future. This hardening, Paul says, will last “until the fullness of the Gentiles comes in.” But the meaning is not that the hardening will last until a certain time and then will be reversed. Rather, the idea is that the hardening will be partial, and only partial, up until the end of time. That is, until the fullness of the Gentiles are saved. Therefore, Paul is not suggesting a time when the hardening will be reversed but a time when the hardening is eschatologically fulfilled.

There is also misunderstanding related to the nature of the phrase, “And so [οὕτως] all Israel will be saved.” Notice that Paul does not say “And then all Israel will be saved.” Paul is not thinking temporally (“and then”), but modally (“and in this manner”). His meaning, then, is this: Although the promises of salvation were originally given to Israel, most of them rejected the bringer of that salvation, the Messiah. Consequently, the Messiah was announced and received by the Gentiles. This caused Israel to be moved to jealousy and as a result many from Israel believed and thereby received God’s promises. This process will continue until the full number of Gentiles are brought in and “in this manner” all the elect of ethnic Israel will be saved.

Some may object to this interpretation by stating that Paul does not say “all the elect” will be saved but that “all” of Israel will be saved. But we need to remember that Paul has already taught that “not all Israel is of Israel.” Furthermore, if “all” meant a great number of Jews at the end of time, does that interpretation do justice to the meaning of “all”? It would in fact only include a small fraction of Jews which is not as climactic as it might first appear. Based on this interpretation we are not so much awaiting a future event, but the completion of an on-going reality.

But what about the great tribulation and the great apostasy? Surely those are future events that have yet to occur? Again, the texts that teach these events are variously interpreted. Matthew 24:21–22 reads,

For then there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever will. Unless those days had been cut short, no life would have been saved; but for the sake of the elect those days will be cut short.

Some interpret this verse as referring to the destruction of Jerusalem in A.D. 70 and thus is already fulfilled. Before simply dismissing this interpretation, it must be remembered that Jesus is answering two questions that his disciples privately ask him: “Tell us, when will these things happen, and what will be the sign of your coming, and of the end of the age?” (Matt 24:3). The first question relates to the destruction of the temple which was prompted by Jesus’ comment that “not one stone here will be left upon another, which will not be torn down” (Matt 24:2). Thus, it is difficult to determine which question Jesus is answering throughout the chapter. Oftentimes Jesus seems to be intermingling the two answers by using prophetic foreshortening like the OT prophets before him. Also, we must be careful not to interpret the fulfillment of Jesus’ prophecy too literally. Similar to the OT prophets, Jesus uses terminology and imagery that is familiar to his hearers (e.g., fleeing in the winter or on a Sabbath, Matt 24:20). But this does not necessarily mean the tribulation will only involve Jews living in Palestine. The fulfillment of such prophecies may not occur precisely as pictured by Jesus—but they will be fulfilled.

Although there are indications that there will be a “great tribulation” that immediately precedes Jesus’ second coming, the “sign of tribulation” does not occur only at the end of time.[7] Therefore, the tribulation that occurs immediately before the end is only an intensification of an already present tribulation. But again I ask the question, what exactly will this great tribulation look like? Where will it occur? How long will it last? Will everybody know about it? Since we cannot be certain as to the nature of the fulfillment of Jesus’ prophecy, we must be open to the fact that such signs might be missed by us. Is it not possible that the great tribulation is already taking place in some places where Christians are being killed for their faith? It is commonly stated that there have been more Christian martyrs in the twentieth century than the first nineteen centuries combined. Therefore, when we see such persecution, we should be ready and on our guard. Such suffering is a sign of the approaching return of Jesus.

Another sign that will precede the second coming is the great apostasy. Jesus warns us,

At that time many will fall away and will betray one another and hate one another. Many false prophets will arise and will mislead many. Because lawlessness is increased, most people's love will grow cold…. For false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect” (Matt 24:11–12, 24).

Is Jesus referring to the time of the Temple’s—and Jerusalem’s—destruction or is he referring to the end time? The most likely answer is that he is referring to both. Thus, apostasy will not simply take place at the end of time but, like the tribulation, was occurring at the time of the NT (1 Tim 4:1; 3:1–5; Heb 6:6; 10:29; 1 John 2:19), and will occur throughout time.

Nevertheless, Paul does speak about an apostasy that will take place right before the Parousia. He writes,

Now we request you, brethren, with regard to the coming of our Lord Jesus Christ and our gathering together to him, that you not be quickly shaken from your composure or be disturbed either by a spirit or a message or a letter as if from us, to the effect that the day of the Lord has come. Let no one in any way deceive you, for it will not come unless the apostasy comes first, and the man of lawlessness is revealed, the son of destruction. (2 Thess 2:1–3)

In the context, Paul is correcting a false understanding of the Lord’s second coming. Apparently, many of the Thessalonian believers were convinced that Christ had already come or was in the process of coming, but Paul corrects them by saying that certain events must first take place—namely, that the great apostasy would occur and the “man of lawlessness” would be revealed. Therefore, before Jesus returns, apostasy will intensify and will be strengthened by the appearance of the “man of lawlessness” who will come with signs and wonders and will deceive those who do not believe the truth (2 Thess 2:9–10).

The final sign that we will discuss is the sign of the antichrist. I have already quoted 2 Thess 2:1–3 where Paul instructs his readers that the “man of lawlessness” will be revealed before the second coming. In the Olivet Discourse, Jesus warns of “false Christs and false prophets” who will deceive many. But the concept of the antichrist is not limited to a future time. John comments, “Who is the liar but the one who denies that Jesus is the Christ? This is the antichrist, the one who denies the Father and the Son” (1 John 2:22). Even in John’s day there were those who could be considered “antichrists.” Again we read, “For many deceivers have gone out into the world, those who do not acknowledge Jesus Christ as coming in the flesh. This is the deceiver and the antichrist” (2 John 7). But John also speaks of an antichrist who is yet to come: “Children, it is the last hour; and just as you heard that antichrist is coming, even now many antichrists have appeared; from this we know that it is the last hour” (1 John 2:18). It seems likely that the coming antichrist in John is the same as the “man of lawlessness” in Paul. Thus, like the other signs, the sign of the antichrist is present throughout history but will come to a culmination at the end of time.

According to Paul, the “man of lawlessness” will arise out of the great apostasy and will seek to exalt himself over God by demanding worship of no one else but himself (2 Thess 2:4). He will severely persecute those who refuse to worship him. He will use signs and wonders to deceive the people and will give them false teachings (vv. 9, 11). Thus, in imitating the miracles and teaching ability of Jesus, he will appear to be the new Messiah. But this false messiah will be defeated at Jesus’ second coming (v. 8). Throughout history some believed Nero, the Pope, Stalin, Hitler, and others to be the eschatological antichrist. While they were indeed wrong, we must understand that every generation has those who are opposed to Christ and could rightly be called antichrists.

Again, simply because “the man of lawlessness” has not yet been revealed does not mean that we should not be alert and watchful for Christ’s return. We simply do not know where or how the antichrist will emerge onto the scene of history. But we do know that when Christ appears this eschatological antichrist will be defeated and that God’s people will reign victoriously.

Thus, although certain “signs” have been present throughout history, such signs will intensify before Christ returns again. That is, these signs will become clearer before they reach their climax. Apostasy will become more prevalent, persecution and suffering will increase, and the “man of lawlessness” will be revealed. Yet, it is going too far to say that the second coming must still be a long way off since we do not know precisely how these signs will intensify in actual history. Therefore, we must always be prepared.

II. Were Jesus and Paul Wrong?

A second fear that often keeps people from embracing the imminence of the second coming is a fear of making Jesus and Paul (and other NT writers) appear to have been wrong in their predictions or expectations. The so-called “delay of the Parousia” assumes that Jesus wrongly predicted his second coming and that the Apostle Paul wrongly thought that Jesus would return in his lifetime.

There are at least three verses where Jesus seems to speak of an imminent return. For example, in Matt 10:23 he says, “But whenever they persecute you in one city, flee to the next; for truly I say to you, you will not finish going through the cities of Israel until the Son of Man comes.” While this verse appears to say that the Parousia will occur after the mission of his disciples, this is not necessarily the correct meaning.[8] Morris, for example, offers the possibility that “the coming may be Jesus’ coming to the Father rather than his return to earth at the end of the age.”[9] Others suggest that Jesus’ coming refers to his post-resurrection appearance when he gave his disciples the “great commission.” Still others endorse the view that Jesus did indeed come in judgment when the temple was destroyed in A.D. 70.[10] Whichever view is correct, it is unlikely that Jesus taught that his return would occur during his disciples’ lifetime.

Another verse is Matt 16:28 (cf. Mark 9:1; Luke 9:27) where Jesus tells his disciples, “Truly I say to you, there are some of those who are standing here who will not taste death until they see the Son of Man coming in his kingdom.” In this verse does Jesus predict that he will return before some of his disciples died? The difficulty is understanding precisely what it means when Jesus says some of his disciples will see him “coming in his kingdom.”[11] Must this phrase refer to the Parousia or could it refer to something else?

It seems apparent that each of the synoptic writers saw at least a preliminary fulfillment in the transfiguration since that story follows Jesus’ statement in each account.[12] Furthermore, in all the Synoptic Gospels, the evangelists connect Jesus’ “coming” to the transfiguration by a temporal connector. For example, in Matt 17:1–2 we read, “Six days later Jesus took with him Peter and James and John his brother, and led them up on a high mountain by themselves. And he was transfigured before them.” The difficulty with seeing a complete fulfillment in the transfiguration (at least in Matthew) is that this event does not seem to fulfill v. 27 which says the Son of Man will come with his angels and “will then repay every man according to his deeds.” Because of this, many scholars adopt the interpretation that Matt 16:28 is fulfilled by Jesus’ death and resurrection or his return in the Spirit on the day of Pentecost.[13]

Others opt for a fulfillment in A.D. 70 when the temple in Jerusalem was destroyed.[14]

A third passage is found in Matt 24:34 (cf. Mark 13:30; Luke 21:32): “Truly I say to you, this generation will not pass away until all these things take place.” This verse is found after Jesus explains that “They will see the Son of Man coming on the clouds of the sky with power and great glory” (Matt 24:30). Was Jesus predicting that before that generation all died he would return again? Some are convinced the key for understanding this verse lies in the meaning of the word “generation.”[15] It is argued that the term “generation” does not necessarily refer to those living at that time but could also refer to humankind in general, the Jewish people, or rebellious unbelievers. For example, Hoekema maintains,

By “this generation,” then, Jesus means the rebellious, apostate, unbelieving Jewish people, as they have revealed themselves in the past, are revealing themselves in the present, and will continue to reveal themselves in the future. This unbelieving and evil generation, though they reject Christ now, will continue to exist until the day of his return, and will then receive the judgment which is their due.[16]

A better interpretation places the emphasis on the meaning of “all things.” It is noted that “all things” refers to the events leading up to the Parousia but not the Parousia itself.[17] Bavinck comments, “Here the expression panta tauta clearly refers to the signs of the coming parousia, not the parousia itself, for else it would make no sense to say that when ‘these things’ occur, the end is ‘near’”[18] (cf. Matt 24:33).

Furthermore, Jesus himself said that he did not know the time of his return. He admits in Mark 13:32, “But of that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father.” Hoekema concludes, “If these words mean anything at all, they mean that Christ himself did not know the day or the hour of his return” and therefore “no other statements of his can be interpreted as indicating the exact time of that return.”[19]

In addition, at times Jesus seems to indicate a delay of his return since certain events must first transpire. According to Matthew 24, the temple must first be destroyed (v. 2), people will hear of wars and rumors of wars (v. 6), and the gospel must first be preached to all the nations (v. 14). After Jesus was anointed by a woman at the house of Simon the leper, Jesus proclaims,

For you always have the poor with you, and whenever you wish you can do good to them; but you do not always have me. She has done what she could; she has anointed my body beforehand for the burial. Truly I say to you, wherever the gospel is preached in the whole world, what this woman has done will also be spoken of in memory of her. (Mark 14:7–9)

This verse suggests a time when Jesus will not be with the disciples and a time when the gospel will be preached throughout the world.

Some of Jesus’ parables also suggest a delay of his return. For example, concerning the parable of the ten pounds we read,

While they were listening to these things, Jesus went on to tell a parable, because he was near Jerusalem, and they supposed that the kingdom of God was going to appear immediately. So he said, “A nobleman went to a distant country to receive a kingdom for himself, and then return.” (Luke 19:11–12)

According to Luke, the very purpose of Jesus telling this parable was to correct the false notion that he was going to immediately establish his kingdom. So Jesus teaches the crowd through this parable that he must first go away but will later return. In the parable of the ten bridesmaids we are told that both the wise and foolish bridesmaids fell asleep “while the bridegroom was delaying” (Matt 25:5). In the parable of the slaves the master warns the slave not to say in his heart, “My master is not coming for a long time” and therefore take advantage of his master’s being absent (Matt 24:45). Finally, in the parable of the talents we read, “Now after a long time the master of those slaves came and settled accounts with them” (Matt 25:19).

We must note, however, that although Jesus taught that his return would not be immediate, he constantly warns his audience that they must be ready since they do not know when that day will be. In fact, this appears to be his main message in many of his parables. Listen to Jesus’ teaching:

Take heed, keep on the alert; for you do not know when the appointed time will come. It is like a man away on a journey, who upon leaving his house and putting his slaves in charge, assigning to each one his task, also commanded the doorkeeper to stay on the alert. Therefore, be on the alert—for you do not know when the master of the house is coming, whether in the evening, at midnight, or when the rooster crows in the morning—in case he should come suddenly and find you asleep. What I say to you I say to all, “Be on the alert!” (Mark 13:32–37)

Be dressed in readiness, and keep your lamps lit. Be like men who are waiting for their master when he returns from the wedding feast, so that they may immediately open the door to him when he comes and knocks…. But be sure of this, that if the head of the house had known at what hour the thief was coming, he would not have allowed his house to be broken into. You too, be ready; for the Son of Man is coming at an hour that you do not expect. (Luke 12:35–36, 39–40)

We have seen, then, that although Jesus taught that his return was near, he did not expect it to be immediate. Jesus’ point is that since we do not know the exact time of his return, we must always be prepared.[20]

We will now turn our attention to Apostle Paul and address the question of whether he believed the Parousia would occur in his lifetime. Certain texts at least demonstrate that he expected it to occur soon.

Do this, knowing the time, that it is already the hour for you to awaken from sleep; for now salvation is nearer to us than when we believed. The night is almost gone, and the day is near. Therefore let us lay aside the deeds of darkness and put on the armor of light. (Rom 13:11–12)

But this I say, brethren, the time has been shortened, so that from now on those who have wives should be as though they had none. (1 Cor 7:29)

Let your gentle spirit be known to all men. The Lord is near. (Phil 4:5)[21]

In addition to these verses, some maintain that Paul’s expectation of the Lord’s return during his lifetime can be found in the following passages where Paul includes himself as those who will still be alive when Jesus returns.

Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord. (1 Thess 4:17)

Behold, I tell you a mystery; we will not all sleep, but we will all be changed, in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed. (1 Cor 15:51–52)

These passages, however, do not convey the certainty that Paul will be alive when Jesus returns but express only the possibility that he and his readers might still be alive. We could speak in a similar manner today.[22] Consequently, if Paul thought the Parousia would occur during his lifetime, indeed at any moment, how is that consistent with what he says elsewhere about certain signs that must first take place? Therefore, on the one hand some argue that Paul expected Christ to return at any moment. Yet, on the other hand, some argue that Paul knew Christ could not return unless certain events or signs took place.[23] Which is it? My argument is that it must be both. Yes, certain things must happen before Christ returns but exactly how and where these signs are fulfilled is difficult to say. Therefore, we must always be open to the possibility that Christ could return at any time.

III. Does That Make Me a Dispensationalist?

As I indicated in the introduction, some are hesitant to affirm the imminent return of Jesus due to the fear of being associated with dispensationalism or with a pretribulational view of the rapture. My point here is not to argue for or against dispensationalism but simply to state that oftentimes scholars associate the imminence of the second coming with dispensationalism. The reason for this association is obvious. According to a “pretrib” understanding of the end of time, Jesus comes for his saints before any of the “signs of the times” might be evident. The “signs” then occur during the period of tribulation that follow the rapture of those who were believers in Christ. Only after the tribulation does Jesus again return to judge the wicked and establish his kingdom.

I believe it is possible to affirm the imminent return of Christ while still maintaining that certain events must take place before he returns. The difficulty is trying to understand how prophecy will be fulfilled in history. Even John the Baptist, who believed Jesus to be the Messiah, began to have doubts about Jesus since Jesus was not fulfilling certain prophecies as he understood them. While in prison John sent his disciples to Jesus in order to ask him, “Are you the Expected One, or shall we look for someone else?” (Matt 11:3).

Therefore, if John the Baptist was unsure about the fulfillment of prophecies, what assurance do we have regarding predictions related to Christ’s second coming? That certain prophecies will be fulfilled is certain, but precisely how they will be fulfilled is uncertain.

That it is difficult to understand the nature of prophecy until after-the-fact is evident from OT prophecies and their fulfillments. For example, the prophet Joel prophesied concerning the coming of the Spirit:

It will come about after this that I will pour out my Spirit on all mankind; and your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions. Even on the male and female servants I will pour out my Spirit in those days. I will display wonders in the sky and on the earth, blood, fire and columns of smoke. The sun will be turned into darkness and the moon into blood before the great and awesome day of the LORD comes. And it will come about that whoever calls on the name of the LORD will be delivered. (Joel 2:28–32)

Joel mentions that sons and daughters will prophesy, old men will have special dreams, and young men will see visions. In addition, blood, fire, and smoke will occur on earth, the sun will turned into darkness and the moon into blood. But, according to Peter, the fulfillment of this prophesy occurred at Pentecost (Acts 2:16). In accordance with other biblical prophecy, the prophet used cosmic imagery and figurative language to describe God’s divine intrusion into history.[24] In a similar manner, Jesus’ return will no doubt be fulfilled, but the manner in which it is fulfilled might be different than we expect.

Some may object to this article stating that it only gives rise to doubt and uncertainty. But I maintain that the seemingly contradictory emphasis on the imminence and the delay of the second coming was designed to make it impossible for us to know the exact time of his return. Ladd explains,

This is where the Gospels leave us: anticipating an imminent event and yet unable to date its coming. Logically this may appear contradictory, but it is a tension with an ethical purpose—to make date-setting impossible and therefore to demand constant readiness.[25]

My appeal is this: according to the NT we do not know when Jesus will return. To say that he cannot return now is, in my opinion, presumptuous. We must be open and prepared for that possibility.

Yes, we strive to understand the signs of the times, but we must also admit that the precise fulfillment of many verses of Scripture is ambiguous to us. This ambiguity, I believe, is God’s design.

Notes

1. For example, Berkhof maintains, “According to Scripture several important events must occur before the return of the Lord, and therefore it cannot be called imminent” (L. Berkhof, Systematic Theology [4th rev. and enl. ed.; Grand Rapids: Eerdmans, 1941], 696).
2. A. Hoekema writes, “Does not a consideration of these signs carry with it the danger of pushing off the return of Christ into the far-distant future, so that we no longer need to be concerned about being always ready? Is not the lack of a lively expectation of the Parousia among many Christians today due to an excessive emphasis on the doctrine of the signs of the times?” (Anthony A. Hoekema, The Bible and the Future [Grand Rapids: Eerdmans, 1979], 130).
3. All Scripture quotations are taken from the NASB unless otherwise noted.
4. Ralph Winter maintains there are about 24,000 people groups in the world (Ralph D. Winter, “Unreached Peoples: What, Where, and Why?” in New Frontiers in Mission [ed. Patrick Sookhdeo; Grand Rapids: Baker, 1987], 153). The first edition of the World Christian Encyclopedia, edited by David Barrett, mentions 8,990 people groups (David B. Barrett, ed., World Christian Encyclopedia [Nairobi: Oxford University Press, 1981], 110), but the second edition refers to 12,600 (David B. Barrett, George T. Kurian, and Todd M. Johnson, eds., World Christian Encyclopedia [vol. 2; New York: Oxford University Press, 2001], 16). In specifying the number of unreached people groups, Peter Wagner writes, “For years many of us used the figure 16,750.. .. Some say the number may turn out to be 100,000 or more” (C. Peter Wagner, “On the Cutting Edge of Mission Strategy,” in Perspectives on the World Christian Movement [ed. Ralph D. Winter and Steven C. Hawthorne; 3d ed.; Pasadena: William Carey Library, 1999], 535).
5. Hoekema comments, “Into how many languages and dialects must the Bible, or parts of the Bible, be translated before that goal will have been reached? How many members of a nation must be evangelized before one can say that the gospel is a testimony to that nation? What, in fact, constitutes ‘a nation’?” (Bible and the Future, 139).
6. See Ben L. Merkle, “Romans 11 and the Future of Ethnic Israel,” JETS 43 (2000): 709-21.
7. In Matt 24:9–10, Jesus states, “Then they will deliver you to tribulation, and will kill you, and you will be hated by all nations because of my name. At that time many will fall away and will betray one another and hate one another.”
8. Contra W. G. Kümmel, Promise and Fulfillment (trans. Dorothea M. Barton; London: SCM, 1957), 64–87; G. R. Beasley-Murray, Jesus and the Kingdom of God (Grand Rapids: Eerdmans, 1986), 283–91.
9. Leon Morris, The Gospel According to Matthew (Grand Rapids: Eerdmans, 1992), 257.
10. So Herman Bavinck, The Last Things: Hope of This World and the Next (ed. John Bolt; trans. John Vriend; Grand Rapids: Baker, 1996), 124; Donald Hagner, Matthew 1–13 (WBC 33a; Dallas: Word, 1993), 280.
11. Mark and Luke have slightly different readings. Mark writes that some of the disciples will see “the kingdom of God after it has come with power,” whereas Luke only has “the kingdom of God.”
12. So William L. Lane, The Gospel According to Mark (NICNT; Grand Rapids: Eerdmans, 1974), 314; Craig L. Blomberg, Matthew (NAC 22; Nashville: Broadman, 1992), 261; James A. Brooks, Mark (NAC 23; Nashville: Broadman, 1991), 138; Robert A. Stein, Luke (NAC 24; Nashville: Broadman, 1992), 280. Gundry, focusing on redaction criticism, believes that Matthew sees the fulfillment in the Parousia, whereas Mark in the transfiguration (Robert H. Gundry, Matthew: A Commentary of His Handbook for a Mixed Church Under Persecution [2d ed.; Grand Rapids: Eerdmans, 1994], 341–42).
13. So Bavinck, Last Things, 123; R. T. France, The Gospel According to Matthew (TNTC 1; Grand Rapids: Eerdmans, 1985), 261; R. Alan Cole, The Gospel According to Mark (TNTC 2; Grand Rapids: Eerdmans, 1989), 209; William Hendriksen, The Gospel of Luke (New Testament Commentary; Grand Rapids: Baker, 1978), 501–2; I. Howard Marshall, The Gospel of Luke (NIGTC; Exeter: Paternoster, 1978), 378. Evans maintains that the fulfillment is found in the powerful deeds of Jesus’ ministry (Craig A. Evans, Mark 8:27–16:20 [WBC 34b; Nashville: Nelson, 2001], 29).
14. So Norval Geldenhuys, Commentary on the Gospel of Luke (NICNT; Grand Rapids: Eerdmans), 277; Donald A. Hagner, Matthew 14–28 (WBC 33b; Dallas: Word, 1995), 487.
15. So Marshall, Luke, 780; Hendriksen, Luke, 943; Morris, Matthew, 612–13.
16. Hoekema, Bible and the Future, 117.
17. So Bavinck, Last Things, 124; Blomberg, Matthew, 364; Evans, Mark, 335. Again, others relate the verse to the destruction of the temple in A.D. 70 (Geldenhuys, Luke, 539; Hagner, Matthew, 715; Cole, Mark, 282).
18. Bavinck, Last Things, 124.
19. Hoekema, Bible and the Future, 113.
20. Beasley-Murray states, “In general the emphasis of [Jesus’ teaching concerning the end] is that the time of the end cannot be known, and thus one should be ready for it at all times” (Jesus and the Kingdom, 191).
21. Other NT texts include Heb 10:37 (“For yet in a very little while, he who is coming will come, and will not delay”); Jas 5:9 (“Do not complain, brethren, against one another, so that you yourselves may not be judged; behold, the Judge is standing right at the door”); 1 Pet 4:7 (“The end of all things is near; therefore, be of sound judgment and sober spirit for the purpose of prayer”); Rev 1:1 (“The Revelation of Jesus Christ, which God gave him to show to his bond-servants, the things which must soon take place”); 3:11 (“I am coming quickly; hold fast what you have, so that no one will take your crown”); 22:20 (“He who testifies to these things says, ‘Yes, I am coming quickly.’ Amen. Come, Lord Jesus”).
22. Hoekema clarifies, “Paul in these verses is writing about those still living at the time of the Parousia in distinction from those who will have died at that time, but he does not say, nor does he know, who those still living will be. Any believer from Paul’s time until today could use similar language without implying that he is certain he will still be living when Christ returns” (Bible and the Future, 125).
23. It is inaccurate to claim that initially Paul taught the imminence of Jesus’ return but then later changed his view as he reached the end of his life and Jesus did not yet return. In his earliest letters (1 and 2 Thessalonians) Paul states that certain events must take place before the end comes.
24. For similar texts, see Isa 13:9–11; 24:21–23; Jer 4:23–28; 15:5–9; Ezek 32:2–8; Joel 2:10, 31; 3:15; Amos 8:9; Hab 3:11.
25. George Eldon Ladd, The Presence of the Future (Grand Rapids: Eerdmans, 1974), 328.