They have boldly falsified the sacred Scriptures, rejected the canons of the ancient faith, and ignored Christ. Instead of inquiring what the sacred Scriptures say, they laboriously seek to discover what form of syllogism might be contrived to established their impiety. - Caius
Introduction
The belief in the "blessed hope," which refers to the personal, visible, literal, and physical return of Jesus Christ, is clearly articulated in the Holy Scripture and has been a fundamental tenet of the Christian faith throughout its long history. The church of Jesus Christ has consistently upheld this doctrine for over two millennia, and remarkably, the concept of the Second Advent has never been a source of division within the church, its councils, creeds, or confessions. The unanimity on this matter is significant and should not be underestimated.
However, a contrasting view is held by Hyper-preterists who assert that Christ's final coming already occurred in A.D. 70, and consequently, they deny the expectation of any future coming. According to their perspective, the "blessed hope" transpired in A.D. 70. In addressing this, the question arises: "What does the Scripture say?" (Romans 4:3).
The Second Coming Occurs at the End of the Present Age
In Titus 2:11-14 the apostle Paul speaks of the “blessed hope” of the glorious return of Christ from heaven for His bride (the church), and the establishment of His everlasting kingdom: “For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works.”
In this passage, the apostle distinguishes the current era and the forthcoming age, with the latter being associated with the second advent. During the "present age," the church is instructed to combat ungodliness and worldly desires actively, adopting a lifestyle characterized by sobriety, righteousness, and godliness. This present age serves as a precursor to the era when the church will experience complete redemption—the age of the long-awaited "blessed hope." This ultimate fulfillment is anticipated to take place during the "appearing of the glory of our great God and Savior Jesus Christ."
The same doctrine is taught in Romans 8:18-25: “For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. For the creation waits with eager longing for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. For we know that the whole creation has been groaning together in the pains of childbirth until now. And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience.”
Once more, the apostle clearly distinguishes between the difficulties encountered in "this present time" and the eventual state where the full revelation of God's "glory that is to be revealed to us" will unfold. This passage emphasizes that salvation encompasses an individual's physical and spiritual dimensions. It calls for a comprehensive commitment of the entire person to unite with the complete Christ.
Conversely, suppose one were to believe that the second advent has already occurred. In that case, the much-touted "blessed hope" for all believers, as mentioned by the apostle, might appear to be nothing more than a misplaced expectation. In such a scenario, Christians would seemingly have no anticipation other than existing as some form of disembodied entity in the afterlife.
The Second Coming Will Occur on “That Day”
The usage of the phrase "that day" in the New Testament aligns with the concepts we've just examined concerning the distinction between the current era and a future one. In 2 Thessalonians 1:3-10, the apostle Paul teaches that the second coming of Christ will coincide with judgment on "that day." Despite enduring persecutions and tribulations, the passage expresses gratitude to God for the growing faith and abundant love among the brethren. This endurance is seen as a clear indication of the righteous judgment of God, aiming to deem believers worthy of the kingdom of God, even amid their suffering.
According to Paul, it is just for God to recompense troublemakers with tribulation and to grant relief to those who endure when the Lord Jesus is revealed from heaven with His mighty angels. The imagery involves flaming fire, symbolizing vengeance against those who are ignorant of God and disobedient to the gospel. These individuals will face everlasting destruction, separated from the presence of the Lord and the glory of His power. This decisive event is anticipated to occur on "that day," when Jesus comes to be glorified in His saints and admired by all who believe, validating the testimony that was believed among the Thessalonians.
The Bible distinguishes between "the last days" and "that day." The former pertains to the current age, while the latter relates to a future era. In Acts 2:17, we encounter the statement: “And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams…" This occurrence, prophesied by Joel, occurred on Pentecost when God bestowed His Spirit upon the early Christian community. This marked the initiation of the New Testament age, the period in which we currently reside.
The author of Hebrews (1:1-4) speaks of the same “last days” when he writes: “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high, having become as much superior to angels as the name he has inherited is more excellent than theirs.”
As per these passages, the commencement of the last days aligns with the birth of Jesus Christ, and this period will persist until the conclusion of the present age. Peter affirms this perspective in his second epistle, distinguishing between the ongoing "last days" and the eventual second coming. In 2 Peter 3:3-4, he forewarns about scoffers emerging during these last days, driven by their own desires and questioning the promise of Christ's return. They skeptically remark, “Where is the promise of his coming? For ever since the fathers fell asleep, all things are continuing as they were from the beginning of creation.”
The expression "in that day," as demonstrated in 2 Thessalonians 1:3-10 (referenced earlier), pertains to the ultimate day of the current age. It signifies the day when Jesus Christ will inaugurate the final state and pass judgment on all individuals and nations. This significant day is described in Matthew 7:22-23: "On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’" According to Jesus Christ, a forthcoming day, known as "that day," will be a time when individuals stand before His judgment seat, and some will be acquitted while others will not.
In 2 Timothy 1:12, Paul states that he was “appointed a preacher and apostle and teacher, which is why I suffer as I do. But I am not ashamed, for I know whom I have believed, and I am convinced that he is able to guard until that day what has been entrusted to me." Similarly, in verse 18, the apostle employs the same language: "May the Lord grant mercy to the household of Onesiphorus, for he often refreshed me and was not ashamed of my chains, but when he arrived in Rome he searched for me earnestly and found me— may the Lord grant him to find mercy from the Lord on that day!—and you well know all the service he rendered at Ephesus." Furthermore, in 2 Timothy 4:8, Paul declares: "Henceforth 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." In each of these verses, the apostle does not refer to the present age but instead points to a final day of judgment.
The Second Coming is Visible
Acts 1:9-11 teaches that the second coming of Christ is visible: “And when he had said these things, as they were looking on, he was lifted up, and a cloud took him out of their sight. And while they were gazing into heaven as he went, behold, two men stood by them in white robes, and said, “Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven.””
In this excerpt, the disciples are present with Christ on the Mount of Olives just before His ascension. After He concluded His speech, they actively observed as He was "lifted up, and a cloud took him out of their sight." The disciples physically witnessed Christ with their eyes, and Luke specifies that Christ was "taken up," emphasizing a literal ascent into heaven rather than a gradual fading or becoming invisible. The passage explicitly describes the disciples hearing Christ speak and witnessing Him being "taken up," and there is no indication in the text to suggest otherwise.
On the contrary, Hyper-preterists argue that the phrase "a cloud took him out of their sight” should be interpreted figuratively, not literally. According to this perspective, the entire narrative hinges on this figurative interpretation, suggesting that the events described are not to be understood as physical sightings or hearings but rather symbolic representations conveyed by Luke. This interpretation is frankly absurd and undermines the credibility of the entire event. The text explicitly states that the disciples were actively observing what was happening right before their eyes.
Moreover, the disciples visually witnessed Christ ascending into the heavens on a cloud and saw two "men wearing white apparel" standing beside them, observing the same event. Once again, this involves a visible, physical appearance of two beings (angels who take on the form of men, as seen in Luke 24:4, 23; John 20:12). These angels then communicate to the disciples, saying, "Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven." Notably, the angels specifically identify Christ by the name of Jesus, emphasizing that this is a bodily appearance of Jesus of Nazareth. The angels' identification of Jesus underscores the notion of a bodily ascension into the cloud.
The angels further convey that this very "Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven." The identical Jesus who ascended into heaven will return in the same fashion. This future coming will be visible, physical, and in the same bodily form. Just as Christ ascended visibly and literally in bodily form, so will His return be a visible and literal reappearance. It is emphasized that the Man, specifically "Jesus," will return. This second coming is not a mere spiritual arrival for judgment on Jerusalem in A.D. 70; it is Christ Jesus, the Man, who will appear in glory in a physical and visible form.
The Apostle John wrote: “Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is. And everyone who thus hopes in him purifies himself as he is pure.” This text not only teaches that there will be a future second coming of Christ, but it also teaches that it will be a visible coming. The second advent, says John, will not be a mere spiritual coming but a coming that will allow His people to “see Him as He is.”
Conclusion
None of the passages we've explored suggest that Christ's return at the end of time will be anything but a literal, visible, and bodily event. Those whom Christ has saved continue to anticipate the "blessed hope" when the Lord Jesus Christ visibly and tangibly returns from heaven to earth. This return is expected to be a physical and visible reception of His people into His everlasting kingdom. The sentiment is aptly expressed in Revelation 22:20 with the plea, "Amen. Come, Lord Jesus."