Jesus Second Coming is fulfilled in the same way as Elijah second coming (the New Testament form of "Elias" is the Greek rendering of the Hebrew form of "Elijah", as in Jonas=Jon Zacharias=Zachariah, Jesus= Joshua, etc.). Elijah returned in spirit and power, but it was John the Baptist who was fulfilling the role. Malachi's prophecy that Elijah would return meant that the role of Elijah would return and not the figure or person of Elijah.
That it is Jesus who is speaking in Rev. 2:17, 2:26, 3:12, and is linked to a child born on earth in Rev. 12:5 is very strong evidence to indicate that eventually the goal will be to make all men like Him (Jesus) but it will begin in a central point with a central chosen figure.
First remember that the name of John the Baptist was unheard of outside this one tiny nation of Israel at that time on history. Likewise, in this age if I gave you the name of the figure who was in the providential position of John, you would certainly say "Who?". Today on the world level there are many figures who are serving a Elijah or John the Baptist position. Basically anyone who is in position to influence a large body of people as John was, would considered a John (or Elijah) figure on the world level.
At the time of Jesus, John was the Elijah figure for the Nation of Israel. In this age, there was also a national Elijah figure in Korea that, like John, had received revelations that Jesus Christ was coming (in this case to Korea). This man had a very large Christian movement that was waiting for Christ's appearance in Korea. Like John, he also did not complete his mission and later ended up prison, where he was killed by the communists.
For this reason, Rev. Moon had to gather his own foundation under the most unimaginable circumstances and sufferings. On the world level there are many Elijah figures...basically, anyone with large foundation of people, who can influence them, would be considered a type of Elijah on the world level.
Before the perfect can come to you, you must first understand it and then receive it. 100,000,000 people still speaking in tongues prophesying and having earthly knowledge is evidence that though the perfect has come they have yet to understand and connect to it. Remember too, when the perfect came 2000 years ago, they still clung to the law and rejected the perfect one even unto this day.
You seem to feel that "last" Adam in this context means that a third Adam is ruled out. If so, can you also say 1 Peter 1:20 rules out a last days for the Second Coming? "He was chosen before the creation of the world, but was revealed in these last times for your sake."
This does not mean we should rule out any more time after Jesus came 2000 years ago. Indeed we are all awaiting another last times aren't we? Likewise, Jesus being referred to as the "Last Adam" is not rendered so as to rule out the coming of another (third) Adam. He will come with a "new name" and the bright morning star (Jesus) will be with Him. "Last", in this context, does not mean "final". (Just as... the "last" piece of apple pie I had this afternoon most certainly didn't mean "final".)
Jesus is the figure, the person. Christ is the position that Jesus assumed. Christ, as a position, is the first point where God and man become one. Jesus was the Christ. The literal translation of "Christ" means "anointed".
Jesus has come back in person. In 1935 Jesus called Rev. Moon to fulfill the purpose that I described in my final presentation. Jesus Second Coming is fulfilled in the same way as Elijah's second coming (the New Testament form of "Elias" is the Greek rendering of the Hebrew form, Elijah, as is Jonas=Jonah, Zacharias=Zachariah, Jesus=Joshua) that is, Elijah returned in the spirit and power, Malachi's prophecy that Elijah would return, meant that the role or station of Elijah would return and not the figure or person of Elijah. That it is Jesus who is speaking in Rev. 2:17, 2:26, 3:12, and is linked to a child born on earth in Rev. 12:5 is very strong evidence to indicate that indeed Jesus is carrying out the Second Coming: this way.
They saw Jesus, but not with their physical eyes, rather, with their spiritual eyes. We can see scriptural evidence that Jesus "body" was not the same as His previous flesh body. It was raised a spiritual body (1Cor. 15:44) as were the "bodies" of the saints was raised with Jesus (Matt. 27:53). "They went into the Holy City ar appeared to many", but not to all. Only those of spiritual perfection and faith could see the revered saints in their resurrected spiritualized body. Had this been a phenomena of revived flesh, the they would have appeared to all in the Holy City and such an ever would have been recorded in history.
Likewise, when Jesus resurrects, He is now in His spiritualized form. This is why He instructs Mary of Magdalene, "do not hold on to me" in John 20:17. This is why He appears in the midst of His disciples though "the doors were locked" (John 20:19 and again in the 26th verse). John's Gospel emphasizes that the doors were locked so as to indicate that Jesus' appearance was extra-ordinary; also John 21:1 expressed Jesus' final meeting with His Apostles as an "appearance" or "manifestation" of Himself, which again, is John's attempt to indicate that Jesus' form of appearance was spiritualized and different from His flesh form.
Finally, much has been made of Jesus' statement in Luke 24:39 "...look at my hands and feet. It is I myself! Touch me and see; a ghost does not have flesh and bones, as you see I have." Jesus was trying to calm and assure His apostles who were very "startled and frightened because they thought that they were seeing some form of apparition which, before the resurrection, usually carried a bad connotation. Jesus, thus, sought to allay those fears by displaying Himself, though spiritualized, fully substantial and hardly a mere apparition.
That a spiritualized body could appear so substantial is not unprecedented for we see that the angels, who are spiritual, could likewise appear in a very substantial form. The angel that Jacob wrestled would be an example of a spirit being which manifested in such a way so as to display (in appearance) flesh and bone. Gen. 19:3 would be another example: angels of God ate a meal at Lot's table.
We see in 1Cor 15:3-7 that Paul reveals that Jesus' "appearance" to his apostles after his resurrection was in the same mode as Jesus' appearance to him. Acts 9:3-7 testifies that when Jesus appears to Paul (Saul) "the men standing next to Paul heard a sound but did not see (physically) a thing. Again showing the spiritualized nature of Jesus' post-resurrection body.
One interpretation would be that there can be no accurate prediction of when Christ will come. We are not predicting, however, we are saying He is here and has been with us.
"Every eye will see Him" not because He is coming out of the sky, for the Kingdom of God is not coming with signs to be observed (Luke 17:20). Every eye will see Him, because when Christ comes and completes His mission, the world will be under the universal acceptance of Christ's authority (Rev. 2:26-27 with Rev. 12:5). But first he must suffer and be rejected by this generation. (Luke 17:25)
Christ comes personally to every repentant sinner, however, this would not fulfill the prophecy for the Second Coming. The return of Christ in His Second Coming must be fulfilled by the return of the figure of Christ. See Acts 3:21, Heb. 9:28,1 Peter 1:5.
All Christians should be Christ-like, no person could call himself the Messiah outside the central anointing of Jesus.
We are not making a prediction before the fact, we are saying that it is now and has been upon us. Jesus said that we cannot know the time while we are still awaiting the coming, but once the coming is here we can know and announce its arrival.
Jesus says some of you will not taste "death" before they see the Kingdom of God coming with power. To assume that He meant physical death would be wrong in our view. You'll notice that in the very same context, Jesus has just finished stating that "he who seeks his life will lose it and he who gives up his life will gain it".
Remember also, that Jesus is speaking to a crowd of which His disciples were a part. If, indeed Jesus meant physical death and the Kingdom did come on the day of Pentecost, He could have confidently said "most" of you will not taste death until the Kingdom comes with power. The "some" of course referred to only the few of his believers who would "give up their life and gain it". The Greek term in this context for "death" can be used figuratively or literally and therefore we need to evaluate this in light of other scripture with regard to the coming Kingdom. That Jesus returns to bring His Kingdom is the overwhelming conclusion of most Christian scholarship (Acts 3:21, Rev. 21:1-5, Heb. 9:28, 1Peter 1:5).
No, Jesus is returning personally. He has called Rev. Moon to fulfill this role. Likewise, that John fulfilled the role of Elijah did not negate the reality of the resurrection for we see that Elijah appeared on the Mount of Transfiguration. Jesus is appearing in the same vivid way He appeared after His resurrection until His ascension.
The figure in Rev. 19:11-16 is not Jesus, it is the figure called and set up by Jesus. In the 2nd and 3rd chapters of Revelation, it is Jesus who is speaking and declares that He will give a white stone "with a new name" which will be known only to him who receives it. This represents Jesus anointing another figure for the messianic role (the white stone is a symbol of Christ). In Rev. 2:26 Jesus (who is speaking) says that "He will rule them with an iron scepter". This is from Jesus to this figure.
We then see in Rev. 3:12 that Jesus will write on him, His (Jesus') own new name. This is representing the very same phenomena as Elijah's return with a new name (John). Then, the reason we can know that the figure in Rev. 19 is the same mentioned here because the figure in Rev. 19 has a name written on him that no one but he himself knows. Written on him by Jesus (Rev. 3:12) and received and known only by him from Jesus (Rev. 2:17). Here also Psalms 2:9 is repeated and in Rev. 12:5, this figure is a male child born of a woman on earth. Jesus will be with him, not "in him", if by him" you mean some sort of reincarnation phenomenon.
I'd like to see the scripture and context in which it is rendered. Otherwise, I can't comment, except that I recommend that you listen to the tape again or study the chapter in the Divine Principle on the Second Coming. Jesus is not coming in the flesh, He is coming in the spirit and He will anoint a representative on earth who is in the flesh. Compare Rev. 2:17, 2:26, 3:12 with the figure in Rev. 19:11-16. The figure in Rev. 19 is not Jesus because he has a name written on him (by Jesus in Rev. 3:12) which he received from Jesus (Rev. 2:17) and is known but to this figure. This figure is the same as in Rev. 12:5, who is born on earth in the flesh and Jesus will be with him (Rev. 2:26 with 22:16).
We are not now in this state, this is the hope of the Second Coming. But if you feel that sin is for "all time", then what is your hope in the Second Coming of Christ? Why do you ascribe an absolute never ending quality to Psalms 51:5, when there is rendered there about duration eternal or otherwise? Clearly the purpose of the Second Coming is to make "all things new" and restoration of all things (Rev. 21:5, Acts 3:21).
The bride of Christ is the New Jerusalem or the foundation Christians upon which He appears. The mission of the Coming, as the third Adam is also to restore Eve, the substantial "bride" (see Psalms 45). History was to begin with True Parents, but because of the Fall history began with fallen parents. Therefore the beginning of the restoration of all things (Acts 3:21) begins with the restoration of True Parents. This is the Third Adam's (at the Second Coming) fundamental mission.
The virgin birth was a sign for the First Advent. Scripture not say that it will be a sign of the Second Advent, just Rev. 12:5.
The Kingdom of God is first an internal Kingdom, but it will have a visible external manifestation. See Isaiah chapters 2, 9,11.
See Revelation 1:9-17. I know of no other conclusion in Christian theology other that the speaker in chapter 1 and 2 is Jesus. Red letter editions of the Bible will characteristically have the two chapters in red letters.
I recommend that you study the Divine Principle chapter on the Second Coming of Christ. You also may want to purchase a tape of the final lecture that I gave, in that I believe I expressed the Biblical foundations for what we believe. As far as the prophecies that have come to Korea in the last hundred years, it is a very recent history that I recommend you to research.
Remember 1John 4 indicates that prophecy will continue until the Second Advent (as does Paul). We are also to "test" the spirits, not reject them across the board without evaluation. That criterion is that they confess Jesus is Lord, not that they confirm every aspect of the numerous doctrinal expectations. Remember, when the angel Gabriel appeared to Zachariah, he gave him some news that was totally foreign to the doctrinal expectations of his day.
No, God's dispensation always brings His providence to a close by consolidating into two camps; Cain and Abel. The purpose of that dispensation is so that with truth and love the Abel side can win over and embrace the Cain side. Even the wicked are originally the children of God and thus, God takes no pleasure in their death (Ezekiel 33:11), that's why He sent Jesus to the world (John 3:16) and why He is not willing that anyone should perish but that all come to repentance (2Peter 3:9).
Today, the communist world in the Cain position must be won over with the superior ideology of Godism. Unless Christians understand that global responsibility is on their shoulders, then disaster looms on the near horizon, no one will escape it. Let's pray that we can all awaken to God's call before the world level Cain raises his angry club against his brother.
[Note: (Dec'91) This answer was given sometime before 1989. How quickly the world has changed with regard to the two world camps! The significance of communism's decline, in light of the Divine Principle, is profound.]