The Personal Coming of Christ.
The personal coming is denied by "Liberalists," who deny the future judgment. These turn the glowing descriptions of Christ's second coming into rhetorical embellishments of things occurring among the nations, and reject the idea of any visible appearance of Christ, either before or after the period known as the "thousand years" of Satan's bondage. It is therefore necessary that we look directly at the question of a personal coming of the Lord. This is purely a question of revelation. The Scriptures are our only authority. The language in which the fact in question is set forth must be interpreted according to its proper import, the same as when any other subject is presented. We must not assume in advance that some "figurative" or strange meaning must be sought for the terms employed. If any of the words are technical, their signification must be found in use by comparing scripture with scripture, not in the usage adopted by specialists in theology, who have forced upon the terms meanings in harmony with their favorite theories. The first passage we cite, as distinctly conveying the idea of a personal coming, is Acts 1:9-11: "And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." This is as explicit an assertion of a personal coming as words could well make. Jesus ascended in the presence of the disciples. He is unmistakably known to them. He went up in person, while they were looking at him, and the cloud inclosed him, and took him out of sight. The two men in white apparel were not mortals—they were angels of God, unless, perchance, they were the two men, Moses and Elias, who appeared with him in the transfiguration, and were overwhelmed with him in the cloud. They were of the escort that went with him to heaven. Their words were intended for the comfort of those addressed, and could not have been more definite. "This same Jesus." The name identifies the person. "Which is taken up from you into heaven." There is nothing doubtful here. "Shall so come in like manner as ye have seen him go into heaven." This determines both the fact and the mode. He shall come as he went. He went up personally, bodily, literally, visibly; he went up in a cloud with the angels. And he shall so come, in like manner. He must, therefore, come personally, bodily, literally, visibly; he must come in a cloud, with the angels. And thus he declared himself that he would. Unto the high priest, who "adjured" him, he said: "Nevertheless I say unto you, hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven." In many places both the angels and the clouds are associated with him, when he comes in his glory. Inasmuch as most of the passages which speak of the personal coming of Christ will receive attention in other chapters, and in connections requiring specific applications, it is needless to enlarge on many of them here. We must, however, glance at the terms employed to give expression to the personal advent. Look at the word parousia. Its definition is, "a coming, an approach, presence." It denotes particularly the coming or presence of a person. Thus Paul says: "I am glad of the parousia [coming] of Stephanas and Fortunatus and Achaicus." (1 Cor. 16:17.) Again, "That your rejoicing may be more abundant in Jesus Christ for me by my parousia [coming] to you again." (Phil. 1:26.) Also, "For his letters, say they, are weighty and powerful; but his bodily parousia [presence] is weak, and his speech contemptible." (2 Cor. 10:10.) Once more, "Nevertheless God, that comforteth those that are cast down, comforteth us by the parousia [coming] of Titus." (2 Cor. 7:6.) This word, which so plainly expresses a literal, personal coming or presence, is used in a multitude of instances with reference to the coming of Christ; and in such relations that no "figurative," or even spiritual manifestation can possibly be meant. Thus, when the angels, the saints, the clouds, and the trumpets accompany him, and when he raises the dead, sits upon the throne, and renders unto men according to their works. The word epiphaneia is likewise used to denote the personal appearing of our Lord in his second coming. The lexicographers define it, "an appearance, show, display, grandeur, splendor." In its classical use, it applies to the invisible divinities that become visible. It also applies to the appearance of the sun after the passing away of clouds. In the New Testament it expresses the visibility of the Son of God, when he comes forth from the Father, so as to be seen of men. In 2 Tim. 1:10, it expresses the "appearing" of Jesus Christ on earth, when he accomplished the work of redemption. It occurs in Titus 2:13: "Looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ." This epiphany is necessarily personal and visible. Also in the following: "And not to me only, but unto all them also that love his appearing." (2 Tim. 4:8.) And in this: "Who shall judge the quick and the dead at his appearing and kingdom." These are cited as examples. The conclusion to which a thorough tracing of the word would lead is apparent. Another word may be studied. In 2 Thess. 1:7, the word apokalupsis expresses the "revelation" of the Lord Jesus, when he comes with "his mighty angels." It is defined "an uncovering, exposure; a revelation, disclosure, exposition; a display, appearance, manifestation." It may apply to persons or things, and especially to spiritual truths. It is the title of the last book of the New Testament. The first verse of that book, however, shows that Jesus Christ is the subject of the revelation. Paul says, Gal. 1:16: "But when it pleased God to reveal his Son in me that I might preach him among the heathen, immediately I conferred not with flesh and blood." The allusion is to the revelation of Christ to him, when, on the way to Damascus, he was arrested by the overwhelming light, and heard a voice, saying, "Why persecutest thou me?" And in answer to the inquiry, "Who art thou Lord?" he heard the words, "I am Jesus whom thou persecutest." This same "revelation" is again alluded to in the following: "Last of all he was seen of me also, as of one born out of due time." (1 Cor. 15:8.) This word also relates to a personal appearing, in 1 Peter 1:7: "Might be found unto praise and honor and glory at the appearing of Jesus Christ." It is also rendered "coming," where a personal revelation is meant, in 1 Cor. 1:7: "Waiting for the coming of our Lord Jesus Christ." These are not the only words that convey the idea of a personal coming. The ordinary verbs that express the act of coming are found in almost every form, and in such relations as to express a movement from heaven. "For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ." (Phil. 3:20.) "And to wait for his Son from heaven." (1 Thess. 1:10.) "The Lord himself shall descend from heaven." (1 Thess. 4:16.) "When the Lord Jesus shall be revealed from heaven with his mighty angels." (2 Thess. 1:7.) "For the Son of man shall come in the glory of his Father, with the angels." (Matt. 16:27.) Thus Christ "comes;" he "descends from heaven;" he comes "with the angels;" he comes "in the clouds." And when he comes, he "sits upon the throne of his glory;" he raises the dead; he judges the world; he "confesses" men; he "denies" men; he is "ashamed" of men. In every variety of form, personal coming is expressed, and personal actions are attributed to him when he comes. If there be no personal advent in the future, the language of the New Testament is not only incomprehensible, but misleading.—From Bishop Merrill's Book, The Coming of Christ.