Christ's Second Coming by J. O. Corliss

International Tract and Missionary Society · Oakland, California · Feb 19, 1885

Christ's Second Coming

By J. O. Corliss

"For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith."

Christ's Second Coming.

It seems quite strange how some will quibble to evade a plain doctrine of the Bible that does not just suit a preconceived opinion. In its issue of Jan. 8, the Christian Cynosure said: "Christ's second coming is not a scriptural phrase." We were not disposed to notice it at the time, believing it to be only a technical cavil. Some one in Indiana did, however, write for an explanation, quoting at the same time Heb. 9 : 28.

In his reply the editor introduces his querist and then says:—

"To us, however, there is a difference between Christ's 'appearing a second time' to 'them that look for him,' and the phrase so constantly repeated, 'Christ's second coming,' as though that, and that only, was all we have to look for. We certainly agree with our good brother that Christ will 'appear the second time,' to 'them that look for him.' We said, Jan. 8, 'Every one of his predicted comings will be fulfilled.' We verily believe Christ will 'so come' as the disciples saw him 'go into heaven.' Acts 1:11. That he shall 'descend from heaven with a shout, with the voice of the archangel, and the trump of God' (1 Thess. 4:16); that he will 'come with clouds, and every eye shall see him, and they also which pierced him; and all kindreds of the earth shall wail because of him;' that he will 'come in his glory,' and 'sit in the throne of his glory,' and summon all nations to judgment; with many more similar scriptures whose bare recital must fill every feeling, rational mind with awe unutterable. But whether these and other scriptures which depict his comings in terms, and with imagery so august that one almost holds his breath to read them, mean just one sublime 'second coming,' or whether there will be manifold comings till all be fulfilled, we know not."

We are now more than ever convinced that the first statement was but a quibble. The writer says he believes that Christ will appear the second time, and then in confirmation quotes some of the most sublime scriptures, that point out how he will come, and the result of his coming; yet, in apparent simplicity, he says he does not know whether these dignified and majestic descriptions "mean just one sublime 'second coming'" or whether they predict manifold comings.

How singular that a mind so profound in searching out the mysteries of the lodge system, and exposing to the world, their wrong tendencies, should become so confused, and give an uncertain sound on this great and important question. It is all the more astonishing too, since he gives, with apparent ease, some of the plainest texts of Scripture upon the point.

Can it be that he did not stop to think that if Christ comes with clouds as he went away (Acts 1 : 11); and every eye beholds him (Rev. 1 : 7); and he descends from heaven with a shout, with the voice of the archangel, and the trump of God, that shall wake the righteous dead and change the living (1 Thess. 4 : 16, 17), that no other event than this one can fulfill the specifications?

What folly to call the visions of Isaiah and Ezekiel, with other similar manifestations, appearances of the Lord, as having a bearing on the second coming of Christ. He had not then appeared in his first advent. "Christ was once offered," says the apostle, "to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation." Heb. 9 : 28. It is quite clear that Paul uses these words to contrast the first and second advents of Christ. Not that he will appear singly to each one who looks for him, but that, in his second advent, he will not come to bear sin for the sinner, but to save those who are looking for him.

There cannot possibly be more than one second coming of Christ. If, therefore, there should be "manifold comings," which of these could be designated the second coming? One coming certainly shows Christ seated on the throne of his glory (Matt. 25:31), at which time he gives the righteous of all nations a place at his right hand. This is represented also as the time when every man shall be rewarded according to his works. See Matt. 16:27. Surely when the adjustment of all men's cases has been made, that is the final move, and no other coming of Christ can take place after that.

But Paul says in Heb. 9:28, that this salvation which accompanies the appearing of Christ, is given when he appears the second time. With this agrees the testimony of another. "Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away; reserved in Heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time." 1 Pet. 1:3-5. This salvation which is to be revealed in the last time for those who are kept during probation through faith, is evidently the same spoken of by Paul as that which is to be given at the second appearing of Christ. Now, since the coming of Christ brings every man his reward, and that is the second coming, it follows that the "manifold comings" of Christ that some writers indulge in are but fancies of their own brain, and are not found in the Bible at all.

There is no necessity for confounding the manifestations of God's Spirit in the earth with the coming of Christ in the clouds of heaven. The Saviour said plainly before he went away that he would send the Comforter, the holy Spirit, which would be with men to guide them into truth. Matt. 28:20; John 14:16; 15:26; 16:7-14. But nowhere in all the Bible is the operation of the Spirit upon the heart intimated to be the coming of Christ. On the other hand the manifestation of the Spirit is given in the absence of Christ to represent him, and to lead men to seek the forgiveness of sins, a necessary preparation to meet Christ in peace at his coming. It follows then that the coming of Christ cannot take place until after the work of the Spirit has been accomplished, and its presence is withdrawn from the earth.

This proposition becomes plain by reference to the words of our Saviour himself. "But as the days of Noe were, so shall also the coming of the Son of man be." Matt. 24:37. In the days of Noah the Spirit of God strove with men until the work of warning intrusted to Noah was performed, after which the Spirit was withdrawn, and the judgments of God followed, deluging the earth, and destroying those who were disobedient to the message of Noah. So when Christ comes we learn that man's probation has closed and the cases of all are irrevocably fixed. To this effect we read the language of the Revelator: "He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be." Rev. 22:11, 12.

No one can question the application of these words. They certainly teach that when Christ comes every man's case is determined for weal or woe. In view of this fact, Paul straitly required Timothy and all ministers to be faithful in the work of the gospel. He says: "I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word." 2 Tim. 4:1, 2. Not only those who have died all along the ages, but the quick (living) will at that time be judged, and receive rewards according to the deeds done.

When this work has been accomplished for the children of men, the Spirit will no longer have occasion to convince the world of sin, for the work of redemption is then finished. It is no longer needed as an earnest (pledge) of our inheritance (see Eph. 1:13, 14), for when Christ comes the reward or inheritance will be given to all who are deserving of it. Hence the work of the Spirit as contemplated in the gospel commission (Mat. 28:19, 20) will then be completed and the second coming of Christ is the grand consummation.

Just as long, therefore, as the Holy Spirit continues its work in the earth as the representative of Christ, and in the stead of his personal presence, it is manifest that Christ's second coming has not taken place, because it would not be necessary to have a representative here if he himself were present. It is quite certain then that no occurrence that transpires during the administration of the Holy Spirit in behalf of men, can be properly called the second coming of Christ.

Further, when Christ does really come, it will not be through some representative. It will be the same Christ that ascended eighteen hundred years ago. This is evident from the following: "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." Acts 1:11. Did their eyes actually behold the receding form of the crucified One ascending to the highest heavens? The same Jesus will come again clothed with majesty and power. "For the Lord himself," says the apostle, "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; then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord." 1 Thess. 4:16, 17.

That day will be to some the gladdest ever known. The sorrows of earth will give way to the joys of Heaven, and the reign of sin to the authority of Christ. Then will have come the kingdom of him who is "KING OF KINGS, AND LORD OF LORDS," "and his servants shall serve him."

"He comes not an infant in Bethlehem born, He comes not to lie in a manger. He comes not again to be treated with scorn, He comes not a shelterless stranger. He comes not to Gethsemane, To weep and sweat blood in the garden; He comes not to die on the tree, To purchase for rebels a pardon. Oh, no! glory, bright glory environs him now." J. O. CORLISS.