The Biblical narrative can be divided into three distinct periods of time. Each of these periods are defined by specific ways in which God interacted with and directed His people. These periods have been called dispensations with reference to the way in which God commanded obedience. For most individuals studying the Bible it is not difficult to recognize the Patriarchal period in which God spoke to the heads of households. The Mosaic period, in which God gave a specific law, is also easily defined. The Christian era, or dispensation, presents some problems for some. Confusion arises concerning the relationship between the Law and the gospel, and the meaning of the phrase “the last days”. In this chapter we will examine the meaning of the last days and the implications this has for life since the coming of Christ.
The scriptures provide us with information to identify the last days. God revealed that certain conditions would exist at the end of the ages. First, the Messiah would appear as promised. Secondly, a kingdom, with a new law would be established which would last forever. Thirdly, the new law would be for the entire world. When these conditions are met then the last days would begin. God has also given us information concerning the demise of the world at the end of the last days.
The characteristics of the Messiah given in the Old Testament point to Christ as the fulfillment of those prophecies. The Messiah would be a prophet, priest and king over God’s people. As a prophet, the Messiah would provide the foundation of the new kingdom which would be for all nations. In the role of a priest, the Messiah would provide the sacrifice for the sins of the world and remain as an intercessor for the people before God. As a king, the Messiah would give a new law by which He would rule the heritage of God. The law would reveal the righteous judgment of God. Those who believe and obey would receive pardon for their sins while those who choose to ignore this new law would eventually reap eternal destruction reserved for all who oppose the Lord.
The above characteristics fit Christ in His role as the Messiah. Moses, speaking to the Hebrews, stated, “The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him shall ye hearken.” (Deuteronomy 18.15). God told Moses about the future of the nation and what would happen to them. One of these events would be the appearance of one like Moses. God states, “I will raise them up a prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.” (Deuteronomy 18.18-19).
The Messiah, like Moses, would serve God in a similar capacity. The Messiah would lead the people to God, just as Moses had in his deliverance of the people from their bondage in Egypt to gather at Mount Sinai. Moses was a lawgiver who received commands directly from God. The Messiah would also issue a law which, as God stated above, would be the words of the Lord. Moses interceded on behalf of the people when they sinned preserving them in God’s sight. The Messiah would also be an intercessor standing between the people and God for their sins. Finally, by the issuing of the law, judgment was rendered by God, through Moses. The Messiah, by instituting a new law, would reveal the judgment of God toward the righteous and unrighteous.
The disciples recognized Christ’s identity during His time on earth. John demonstrates this in his account of Philip and Nathanael. “Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.” (John 1.45). Nicodemus realized that Christ was from God in his visit to speak to Christ. “There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: the same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.” (John 3.2).
Christ referred to the writings of the prophets and Moses as they spoke of Him. Christ stated, “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, till heaven and earth pass, one jot or one tittle shall in no wise pass from the law till all be fulfilled.” (Matthew 5.17-18). Christ demonstrates that the writings that had been given by God were in preparation for His appearance in the world. In this case we may establish that the one of whom Moses spoke was Christ. Christ is the prophet, or teacher, who was to come from God.
Following His resurrection, Christ utilized the Old Testament scriptures to reveal His identity. Jesus, appearing to the disciples confirms this as stated by Luke. “And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.” (Luke 24.27). Later we see that the Old Testament writings were used to preach Christ as occurred in the example of the conversion of the Ethiopian Eunuch who read from Isaiah (Acts 8.27-39).
The scriptures establish Christ’s identity as a priest. David writes, “The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.” (Psalm 110.4). The writer of Hebrews conducts a comparison between Christ and Melchizedek confirming that the Psalm speaks of Christ. Melchizedek appears only briefly in the scriptures as he encounters and blesses Abraham (Genesis 14.18-20). No further information regarding Melchizedek is recorded in this passage. The writer of Hebrews, discussing changes made by God in the law and priesthood, discusses this. “For this Melchizedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; to whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.” (Hebrews 7.1-3).
Notice that the writer states that Melchizedek, or Melchizedec, is “made like unto the Son of God “. This is accomplished by the absence of information concerning him. In this way we can see how God provided a prophetic element by limiting the information given. The writer continues by drawing a comparison with the law and establishes that this story also implies that the Messiah, as a priest, would be of a different order than that under the Law of Moses.
Speaking of the priesthood, the writer of Hebrews states, “If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should arise after the order of Melchizedec, and not be called after the order of Aaron? For the priesthood being changed, there is made of necessity a change also of the law. For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar. For it is evident that our Lord sprang out of Judah; of which tribe Moses spake nothing concerning priesthood. And it is yet far more evident: for that after the similitude of Melchizedec there ariseth another priest. who is not made after the law of a carnal commandment, but after the power of an endless life. For he testifieth, Thou art a priest for ever after the order of Melchizedec.” (Hebrews 7.11-15).
A number of elements are brought together in these references that highlight the power of God, His forethought, and the revelation of Christ. First, the nature of the Messiah is concealed in the figure of Melchizedek who foreshadows the Messiah. Secondly is the fact that Melchizedek is a priest of God, recognized long before the Law was given to Moses. Melchizedek is not a Hebrew which can be considered a type of prophecy indicating changes that would come about when the Messiah appeared. Finally, these passages imply that there would be a change in law with the coming of the Messiah. Christ once more emerges as the totality of the expression of God through the scriptures toward all of mankind. This account, and the fulfillment in Christ, reinforces the importance of all the scriptures as beneficial to learning and understanding the will of God.
The Messiah would also be a king. The Psalmist writes, “I will sing of the mercies of the Lord for ever: with my mouth will I make known thy faithfulness to all generations. For I have said, Mercy shall be built up for ever: thy faithfulness shalt thou establish in the very heavens. I have made a covenant with my chosen, I have sworn unto David my servant, thy seed will I establish for ever and build up thy throne to all generations. Selah.” (Psalm 89.1-4).
At first glance it seems as if the Psalm is speaking of David. The mention of the establishment of God’s faithfulness in the heavens however indicates there is a Messianic element at work. The writer goes on to say, “He shall cry unto me, thou art my father, My God, and the rock of my salvation. Also I will make him my firstborn, higher than the kings of the earth. My mercy will I keep for him for evermore, and my covenant shall stand fast with him.” (Psalm 89.26-28). Christ meets the criteria for identification as the Messiah since He is the firstborn of God (Matthew 3.17).
Ezekiel speaks of the king who was to come. Quoting God, the prophet records, “Therefore will I save my flock, and they shall no more be a prey; and I will judge between cattle and cattle. And I will set up one shepherd over them, and he shall feed them, and he shall be their shepherd. And I the Lord will be their God, and my servant David a prince among them; I the Lord have spoken it.” (Ezekiel 34.22-24). The Messiah is referred to once more as a shepherd over the people of God who are figuratively represented as a flock. In addition to this the prophet makes reference to the return of David as a prince over his people. At the time of the writing of the book of Ezekiel, David had been dead for many years. In a figurative sense the prophecy refers to Christ who would descend from the lineage of David.
Micah refers to the Messiah in these terms. “But thou Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.” (Micah 5.2). The Messiah would be born in Bethlehem and become a ruler in Israel. Christ meets these characteristics since he was born in Bethlehem (Matthew 2.1- 11, Luke 2.1-7) is descended from David and is our spiritual king over the church. The New Testament shows how Christ meets these characteristics and how the figurative references were hidden in prophecy.
Luke’s record of Peter’s sermon on the day of Pentecost demonstrates how prophecy hid the events that occurred surrounding Christ’s death, burial and resurrection. Peter states, “Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; he seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, sit thou on my right hand, until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.” (Acts 2.29-36).
The above are only a few of the passages that can be used to illustrate Christ’s role as a king. Throughout the Psalms and the writings of the prophets many similar references to the Messiah are made. One aspect of the Messiah’s rule, which may not be as clear, is the location of His throne. Some believe Christ failed in His mission to establish a kingdom while on earth. For this reason some contend that Christ will reappear to complete this task. Several passages will help shed some light on this and show why this is not correct.
In His rejection of the kingdom of Judah for their evil, God told of changes that would come about in the nation. In addition to being carried away into captivity, which was discussed in the first section of the book, there were other changes made as well. In God’s rebuke of Jeconiah, also known as Coniah, Jeremiah writes, “As I live, saith the Lord, though Coniah the son of Jehoiakim king of Judah were the signet upon my right hand, yet would I pluck thee thence; And I will give thee into the hand of them that seek thy life, and into the hand of them whose face thou fearest, even into the hand of Nubuchadrezzar king of Babylon, and into the hand of the Chaldeans. And I will cast thee out, and thy mother who bore thee, into another country, where ye were not born; and there shall ye die....Is this man Coniah a despised broken idol? is he a vessel wherein is no pleasure? wherefore are they cast out, he and his seed, and are cast into a land which they know not? O earth, earth, earth, hear the word of the Lord. Thus saith the Lord, Write ye this man childless, a man that shall not prosper in his days: for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah.” (Jeremiah 29.24-26,28-30).
In this passage God decrees a change in the physical rulership of Judah. A king would no longer be on the throne ruling as in the past. After the seventy years of Babylonian captivity (Jeremiah 29.10) Zerubbabel, a descendant of David, is made governor of Judah (Haggai 1.1) and is a link to Christ as stated in the genealogies of Jesus given in the New Testament (Haggai 2.23, Matthew 1.12, Luke 3.27). The change instituted foreshadows another significant alteration in the concept of God’s kingdom. The future kingdom would be spiritual and not tied to a physical location.
The prophecy concerning Jeconiah, revealing that a king would never physically occupy the throne of Judah again, is consistent with Christ’s response to Pilate when asked if he was a king. Christ, accused of insurrection against the Romans, stated, “My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.” (John 18.36). Christ’s statement indicates a spiritual rather than a physical nature to His kingdom. Since Christ’s kingdom is not an Earthly power, His servants would not be warriors engaging in physical battle to save Him. The warfare the new kingdom would fight would be spiritual opposing the influence of evil.
Christ’s statement that His kingdom is not of this world does not mean the kingdom would not have a presence in the physical world. Some believe that the kingdom has not come at this time. Christ stated he came to fulfill the prophets and since they wrote about this kingdom, it is reasonable to conclude that it has been established. The scriptures teach us that this is the case.
Christ is the fulfillment of promises God made before the world was created. His mission was to begin preaching the good news of the kingdom and provide the sacrifice that would make this kingdom a reality. Jesus prayed for the establishment of the kingdom in what has become known as the Lord’s prayer. “After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven.” (Matthew 6.9-10). Christ was teaching the proper attitude toward prayer in this account. At that time the kingdom had not yet been established and so Christ prayed for it. As we shall see, it is not appropriate to continue to pray for the coming of the kingdom. The scriptures reveal it has been established.
Speaking to the people of Caesarea Philippi (Mark 8.27-38), Christ stated, “Verily I say unto you, that there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.” (Mark 9.1). The time for the establishment of the kingdom was near as Christ gathered with his disciples for His last Passover. Gathered with the twelve, Christ stated, “With desire I have desired to eat this passover with you before I suffer: for I say unto you, that I will not any more eat thereof, until it be fulfilled in the kingdom of God.” (Luke 22.15-16). Christ had a great desire to complete God’s plan by offering Himself for the sins of the world knowing that this was crucial to the establishment of the kingdom. There was much confusion however concerning this kingdom as even the disciples demonstrated.
Following the crucifixion, the eleven, Judas having committed suicide, were with Christ and asked Him about the kingdom prior to His ascension. “When they therefore were come together, they asked of him saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Judea, and in Samaria, and unto the uttermost part of the earth.” (Acts 1.6-8).
The disciples, like many Jews of the first century, expected the Messiah to restore the kingdom of David. Christ indicated however that the kingdom would be established when they received power from God by the coming of the Holy Ghost, or Holy Spirit, which had been promised (John 16.12-13). On the day of Pentecost the Holy Spirit descended on the twelve (Acts 2.1-4). A comparison with the prophecies of the coming of the kingdom and the events on Pentecost tell us that this was the expected fulfillment that was promised.
Isaiah and Micah both prophesied that the kingdom, or the mountain of the Lord’s house, would be established in Jerusalem (Isaiah 2.3, Micah 4.2). Christ told His disciples to return to Jerusalem and wait there until the power from on high came upon them. Christ, giving final instructions to the eleven, since Judas was not replaced until after the ascension, stated, “And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.” (Luke 24.49). The events on the day of Pentecost were the fulfillment of this in the city of Jerusalem (Acts 2) in accordance with these prophecies and the instructions of Christ.
Joel foretold of the coming of the kingdom and the power by which it would manifest itself. Joel states, “And it shall come to pass afterward that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, and your old men shall dream dreams, your young men shall see visions: and also upon the servants and upon the handmaids in those days will I pour out my spirit.” (Joel 2.28-29). On the day of Pentecost, as he addressed the crowd, Peter quotes this passage (Acts 2.16) demonstrating that the kingdom had come and the people gathered in Jerusalem on that day were seeing it for the first time.
The book of Acts tells of the growth of the kingdom and the manner in which the things prophesied concerning it manifested. The rest of the New Testament leaves no doubt that the kingdom had been established and refers to Christians as being in the kingdom. Paul, writing to the Colossians, confirms this. Speaking of the good things that he had heard concerning them (Colossians 1.8), Paul states, “Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son....” (Colossians 1.12-13). Paul would not have referred to the kingdom if there was no kingdom to be translated into.
Paul speaks of the troubles encountered by the Thessalonians in their sufferings for the kingdom. “We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth; so that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure: which is a manifest token of the righteous judgment of God that ye may be counted worthy of the kingdom of God, for which ye also suffer....” (2 Thessalonians 1.3-5). The Thessalonian Christians experiencing persecution for their faith could not have suffered for a kingdom that did not exist.
Christ’s identity as a king is defined by his ability to issue commands through the power given to Him by God. Christ stated, “All power is given unto me in heaven and in earth. Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.” (Matthew 28.18-20). Christ’s power was given to Him by the Father as Peter describes in his sermon on the day of Pentecost. Explaining David’s prophecy about the Messiah, Peter states, “Therefore being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne....” (Acts 2.30). Later Peter adds, “Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.” (Acts 2.36). The writer of Hebrews speaks of Christ’s reign. “But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.” (Hebrews 1.8). Christ rules over the kingdom of God. The kingdom is the spiritual kingdom, the church, which was spoken of by the prophets.
The prophet Daniel points to the time in which the eternal kingdom of God would be established. Daniel was taken captive in one of the first Babylonian invasions of Judah (Daniel 1.16) and was very young at the time. God was with His people in their exile and blessed those who were faithful to Him. Daniel, and three of his comrades were given “knowledge and skill in all learning and wisdom” (Daniel 1.17). In particular, Daniel was given “understanding in all visions and dreams” (Daniel 1.17). In the second year of his reign, Nebuchadnezzar had a dream which defied the wise men of Babylon who were commanded to not only reveal the content of the dream, but interpret it as well (Daniel 2.1-11). Nebuchadnezzar was so distressed by the inability of the wise men that he threatened to destroy them (Daniel 2.12). Daniel then discussed this with his friends and consulted God who revealed the dream and the interpretation to him in a “night vision” (Daniel 2.17-19).
Daniel revealed that the dream was of a “great image” (Daniel 2.31). The image was of various metals having a head of gold, breast and arms of silver, a belly and thighs of brass and feet made up of a mixture of iron and clay (Daniel 2.32-34) which was destroyed when a great stone shattered the image (Daniel 2.34-35). Daniel informed the king that this information came from God. (Daniel 2.30).
Daniel stated, “This is the dream; and we will tell the interpretation thereof before the king. Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. And whereas thou sawest the feet and toes, part of potters clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. And as the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken. And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay. And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever.” (Daniel 2.36-44).
Nebuchadnezzar’s dream was prophetic and described specific conditions that would exist when God established the eternal kingdom. The Roman empire, the fourth great kingdom Daniel spoke of, was in power in the first century. Paul describes this period in his letter to the Galatians. “But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law....” (Galatians 4.4). God selected a specific time, foretold of the coming of the Messiah, and prepared the way for Him by means of the Law and the prophets. The establishment of the kingdom of God, through Christ, was the climax of His plan to redeem mankind. In the prophecies of Daniel, these times, in which the kingdom would be established were referred to as the end times (Daniel 12.9-13). The remaining age of the world would thus begin with the establishment of this kingdom which had been foretold.
The phrase, the last days, brings to mind images of world destruction and a ruler identified as the antichrist. The term apocalypse, which technically means revelation, has come to mean the end of all things in popular mainstream thinking. Some believe the kingdom of Christ will be established after the battle of Armageddon and remain on the Earth for a thousand years. This is a discussion for a later time, but for now we will find that the kingdom is the church which Christ said He would build (Matthew 16.18) which came about on the day of Pentecost (Acts 2). The idea of an antichrist is one which is easily identified when we read what the scriptures have to say about the subject.
Speaking of the last days, John writes, “Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time.” (1 John 2.18). Christ warned his disciples about false teachers and false Christs (Matthew 24.24) who would seek to lead others astray. Paul predicted the emergence of false teachers, some of whom were Christians, who would disrupt and seek to destroy the doctrine of Christ which had been delivered (Acts 20.29-31). The spirit of antichrist is simply that which denies the faith and misleads those who would follow God. As John stated above, this existed in the first century and continues today through misinterpretation and false teaching in the religious world.
The final event at the end of the world foretold in the scriptures is the return of Christ who will judge all people. Paul speaks of this in his writing to the Thessalonians. “And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.” (2 Thessalonians 1.7-10).
When Christ returns the dead shall be raised (1 Corinthians 15.51-56) and every tongue shall give an account of the deeds done in the flesh (Romans 14.10-12). Peter also describes this final chapter in the existence of the world. “But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat.” (2 Peter 3.10-12).
God’s grace, evident in the provision for salvation, exists in the world to give us hope and allow us to prepare for death and judgment. Peter states, “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to usward, not willing that any should perish, but that all should come to repentance.” (2 Peter 3.10). God does not desire to destroy or lose anyone in Hell but that will happen if we choose to ignore His message. We are living in the last days as we have seen. The conditions indicating we are living in the last days have been met through the appearance of Christ and the establishment of His kingdom. While some may turn away from God out of fear, in reaction to the statements regarding the judgment and the end of the world, God has provided mankind with a warning and a way of escape. This is the hope of the scriptures and the purpose for which they were delivered. God does not wish that any should perish and has given all of mankind the information to be prepared at the end of these last days.
When will Christ return? Some have utilized various wars and other things as signs of the end. Others have identified different world leaders as the antichrist, only having to revise their theories when things did not work out. Over the centuries many have predicted the time of the second coming. Those predictions meant nothing as the world has continued. Due to these misunderstandings and presumptuous predictions, nonbelievers have written the Bible off as another myth that should be taken lightly. The scriptures have some very clear statements to show us what we need to consider.
Christ was asked for a sign of His second coming. He answered it in a rather cryptic fashion combining statements about different events with His return. Specifically, Christ stated, “But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.” (Matthew 24.36). Other statements speak of the sudden nature of Christ’s return. Christ states, “Watch therefore: for ye know not what hour your Lord doth come.” (Matthew 24.42). We are to be vigilant and ever faithful to the Lord so when He returns we can be ready. Christ compares this time to the days of Noah. “But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.” (Matthew 24.37-39). There will be no sign to predict Christ’s return. God has given us an instruction manual so we can be ready to go at anytime. These are the last days, and perhaps, the last seconds.