p. 7 | The Coming of Our Lord by J. O. Corliss

Pacific Press Publishing Association · Mountain View, California · Jan 21, 1913

The Coming of Our Lord

By J. O. Corliss

By J. O. Corliss

Is There Life Beyond the Grave?

This has been a much debated question for many generations, and from many varying standpoints. The operations of nature afford no affirmative answer to the inquiry, but bear positive testimony negatively. In fact, every rule of logic is against it. Must one therefore conclude that the few, short, disappointing years of human life tell the story of eternity’s plan in behalf of man—a creature so highly endowed with comprehensive and inventive faculties as to rank far in advance of every other class of animated beings?

This problem was one that an ancient patriarch debated with much clearness. His observation taught him that a man’s days were few and filled with anxiety and care, after which he was cut down, to appear no more among his kind. The great question was next presented, What becomes of him? Was he left as a thing to be forgotten forever, when even the root life of a dumb tree might replace the first growth, hewn down by the woodman’s ax? But nothing of the kind was observable regarding the noble structure of man. When cut down in death, his life is entirely snuffed out, so that no spark is left from which to kindle anew the man that once was.

After viewing the question from so many angles, and finding that in some way man had forfeited the last element of life that nature affords even the plants of the forest, he concludes that if man does live after passing off the human stage, it must be through some power outside of himself. So after asking direct the question, “If a man die, shall he live?” his faith settles the point, and he quietly says, as tho talking with God: “All the days of my appointed time will I wait, till my change come. Thou shalt call, and I will answer Thee.” Job 14:1-15.

There is, in fact, no other method by which men can be made to live after having once yielded up life. Sin having entered his system, he is deprived of the power of life in himself, because the sin he permitted to find entrance within, became the “sting” of death in the fullest sense (1 Cor. 15:56), thus executing the fiat of Heaven: “In the day that thou eatest thereof thou shalt surely die” (Gen. 2:17).

The apostle fully recognized this point, and was therefore led to say emphatically: “The wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.” Rom. 6:23. Had man not sinned, the element of continued life would have been his forever; but since that privilege was forfeited, life after death can be resumed only as a gift of God through Jesus Christ.

A Dreamless Sleep

Death has ever been recognized as a dreamless sleep from which none have ever awakened except through a special dispensation of God’s grace. More than this, no one who is born into this world has any prospect of perpetuated life beyond the grave, except by virtue of the added life of Jesus Christ. True, Enoch passed on to eternal bliss because “God took him.” Gen. 5:24. Elijah reached the undying state by ascending to the presence of God in a “chariot of fire,” specially prepared for his conveyance thither. 2 Kings 2:11. Moses also took bodily flight from the valley over against Beth-peor, upon being raised from the dead by Michael, who is Christ. Compare Deut. 34:6 and Jude 9 with Dan. 12:1, 1 Thess. 4:16, and John 5:28.

But from the words of Christ to Nicodemus, it is clear that all these had received that life which is more than human; for in that interview He plainly stated that “except a man be born again, he can not see the kingdom of God.” John 3:3. This requirement demands that a new life, one that has never known the taint of sin, shall, in some mysterious way, known only to the Founder of redemption, be transfused into the needy human soul, in order to restore it to the standing of God’s image, which was lost by sin.

This can come only from Him who has “life in Himself” to bestow, and thus become the “everlasting Father,” to those who receive Him and His power of eternal life. This done, and the one yields up the human life which sin demands, the hour comes when “all that are in the graves shall hear His voice, and shall come forth.” John 5:28, 29.

At His Coming

In view of this positive assertion by the Giver of life for the reward of faith, an inspired apostle attempts to reveal the time and manner of such an event. Writing to a people who, like good old Job, and other ancients, seemed to be troubled about the future of deceased friends, he says: “I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with Him.” 1 Thess. 4:13, 14.

This seems a most natural conclusion when one stops a moment to think of it; for as Jesus has the “power of an endless life” (Heb. 7:16), being “made higher than the heavens” (verses 25, 26), and therefore “continuing ever,” because, as the Son of God, it “was not possible that He should be holden” in death (Acts 2:24), is it not plain that those who are His by faith, and who are to be forever with Him and behold His glory (John 17:24), should also be raised from the dead as was He who is their everlasting Father?

This scripture is not intended to convey the idea that those of whom the apostle speaks are already in heaven, and will come from there with Him to earth; but that as He was brought from the grave by the voice of God, so all who share His life by faith, will also be brought forth from their dusty beds along with Him, that is, after the same manner.

This thought is confirmed by what immediately follows in the divine exhortation. Thus we read: “For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent [go, or stand before] them which are asleep. For the Lord Himself [not a substitute] shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God: and the dead in Christ shall rise first.”

So those who “sleep in Christ” can not be forgotten, from the fact that His sheep hear His voice at that time as well as when they listened to it amid the dead issues of human pilgrimage. John 5:25-29. Quickening power is in that triumphant voice, as it penetrates the very vault of the sleeping ones, and they respond to its demands as in former times. But those who turned a deaf ear to its earlier entreaties, continue in silence, because its summons have ceased to waft anthems of peace to all such.

But happy are they whose senses are thus quickened by the benediction trumpet attending the advent of our Lord. These are borne aloft by strong angels to the welcoming arms of Jesus (Matt. 24:31), who sits in mid-heaven, there to hear His invocation of happiness: “Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.” Matt. 25:34.

This gracious benefaction extends not only to those who have awakened from their long sleep to the realization of their earnest faith-hope of human experience, but it includes as well those who live to witness the Lord’s descent from heaven, and exclaim with ecstatic joy at the sight: “Lo, this is our God; we have waited for Him, and He will save us: this is the Lord; we have waited for Him, we will be glad and rejoice in His salvation” (Isa. 25:9); for these, with the others, are “caught up” to “meet the Lord in the air.”

But the best of this prospect is, that all who have part in this last day demonstration will “ever be with the Lord,” and be permitted to bask in the sunshine of His eternal glory. Matt. 13:43. Believing this, why should not one be able to comfort others with such a hope, for there can be no other so thrillingly magnificent and satisfying as this.

[The topic of the next article in this series will be the Meaning of Our Lord’s Coming to Sinners, and to His Kingdom. It will be written by L. A. Reed.]