Attachment to the World and Desire for Jesus' Return
The concept of attachment to the world and the desire for Jesus' return is rooted in biblical teachings and has been interpreted in various ways throughout Christian history. Jesus' statement, "I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father" (John 16:28) [1], underscores his mission and return to the Father, emphasizing the transient nature of his presence in the world.
The Bible encourages believers to look forward to Jesus' return, described as a "blessed hope" (Titus 2:13) [7]. This expectation is tied to the promise of resurrection and the ultimate renewal of all things. According to Charles Hodge, the second coming of Christ is a central doctrine in the apostolic writings, emphasizing the importance of being prepared and looking forward to this event [7].
In contrast, attachment to the world is seen as a hindrance to this hope. The Jewish tradition, as reflected in the Babylonian Talmud, advises against seeking the misfortune of the Jewish people, indicating a strong sense of attachment to one's community and its welfare [8, 9]. However, Christian teachings encourage believers to seek heavenly things, not earthly ones, as they await Jesus' return.
The early Christian fathers, such as Augustine, interpreted the binding and loosing of Satan in relation to the Church's perseverance and the ultimate triumph of God's plan [3]. The Reformed tradition, represented by Calvin and Hodge, emphasizes the believer's hope in the second coming and the transformation that will occur at that time [6, 4].
The desire for Jesus' return is also linked to the purification of believers. According to 1 John 3:1-3, those who have this hope purify themselves, seeking to become more like Christ [5]. This purification is part of the believer's preparation for Jesus' return, underscoring the importance of living a life that reflects their heavenly hope.
The ultimate renewal of the world is also a theme associated with Jesus' return. Charles Hodge discusses the expectation of a new heaven and a new earth, where God's people will dwell with Him [2]. This renewal is seen as a comprehensive transformation, not just of humanity, but of the entire created order.
Sources
- John (Nonconformist/Puritan) “Matthew Henry on John 16:28: Two things Christ here comforts his disciples with: - I. With an assurance that, though he was leaving the world, he was returning to his Father, from whom he came forth Joh 16:28-32, where we have, 1. A plain declaration of Christ's mission from the Father, and his return to him (Joh 16:28): I came forth from the Father, and am come, as you see, into the world. Again, I leave the world, as you will see shortly, and go to the Father. This is the conclusion of the whole matter. There was nothing he had more inculcated upon them than these two things - whence he cam”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 93: the bondage of corruption. The change to be effected is in the dwelling-place of man. ( d .) According to the Apostle Peter, it is the world which once was destroyed by water, that is to be consumed by fire. But although the predictions of Scripture concern only our earth, it does not follow that the material universe is to last forever. As it is not from eternity, it probably will not last forever. It may be only one of the grand exhibitions of the wonderful working of God in the field of infinite space, and in the course of unending age”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 8.--OF THE BINDING AND LOOSING OF THE DEVIL. (part 1): "After that," says John, "he must be loosed a little season." If the binding and shutting up of the devil means his being made unable to seduce the Church, must his loosing be the recovery of this ability? By no means. For the Church predestined and elected before the foundation of the world, the Church of which it is said, "The Lord knoweth them that are His," shall never be seduced by him. And yet there shall be a Church in this world even when the devil shall be loosed, as”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 95: whither. Is it not better to abide by the plain doctrinal teaching of the Bible, rather than to trust to the uncertain expositions of unfulfilled prophecies? What almost all Christians believe is: (1.) That all nations shall be converted unto God. Jesus shall reign from the rising to the setting of the sun. (2.) That the Jews shall be reingrafted into their own olive-tree and acknowledge our Lord to be their God and Saviour. (3.) That all Antichristian powers shall be destroyed. (4.) That Christ shall come again in person and with great g”
- 1 John (Protestant academic) “Tyndale House on 1 John 3:1: 3:1-3 When Christ returns, we will be like him, for we will see him as he really is. God’s children bear the image of Christ and will share in his glory (see Rom 8:18-30). • Those who have this hope keep themselves pure, seeking to become more like Christ in anticipation of his glorious appearing. It is partly for this reason that God’s children will not be ashamed when Christ comes (1 Jn 2:29).”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 80: see God; whom I shall see for myself, and mine eyes shall behold, and not another,” ( Job 19:25-27 ). For though some have recourse to a more subtle interpretation, by which they wrest these passages, as if they were not to be understood of the resurrection, they only confirm what they are desirous to overthrow; for holy men, in seeking consolation in their misfortunes, have recourse for alleviation merely to the similitude of a resurrection. This is better learned from a passage in Ezekiel. When the Jews scouted the promise of ret”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 86: who are “looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ” ( Tit. ii. 13 ) (it is to them who look for Him, He is to “appear the second time, without sin unto salvation,” Heb. ix. 28 ); as those who are expecting and earnestly desiring the coming of the day of God. ( 2 Pet. iii. 12 .) It is a marked characteristic of the apostolic writings that they give such prominence to the doctrine of the second advent. “Judge nothing before the time, until the Lord come. ( 1 Cor. iv. 5 .) “Christ”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Gittin 181b.113:3: Onkelos then went and raised Jesus the Nazarene from the grave through necromancy. Onkelos said to him: Who is most important in that world where you are now? Jesus said to him: The Jewish people. Onkelos asked him: Should I then attach myself to them in this world? Jesus said to him: Their welfare you shall seek, their misfortune you shall not seek, for anyone who touches them is regarded as if he were touching the apple of his eye (see Zechariah 2:12).”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Gittin 181a.113:3: Onkelos then went and raised Jesus the Nazarene from the grave through necromancy. Onkelos said to him: Who is most important in that world where you are now? Jesus said to him: The Jewish people. Onkelos asked him: Should I then attach myself to them in this world? Jesus said to him: Their welfare you shall seek, their misfortune you shall not seek, for anyone who touches them is regarded as if he were touching the apple of his eye (see Zechariah 2:12).”