The Coming of a Literal Christ.
THE necessity for taking the interpretation of figures, symbols, and parables literally, is shown in the fact that they who take them "figuratively," or "spiritually," have never been able to decide among themselves how, or to what, they shall be applied. This spiritualizing system, which denies the literal interpretation of the Scriptures, unsettles every principle of true faith, and makes the Bible a mere play-thing for every man's fancy. This is illustrated in their treatment of this very subject we are now discussing. We cannot enumerate all the views of the spiritual advent, but we will name a few of them. 1. When Christ said he would come again, he meant that he would come in judgment upon the Jewish nation, which was fulfilled in the destruction of Jerusalem by the Romans. This view used to be the refuge of Universalism, but for nearly half a century past it has been largely advocated by those who do not openly indorse Universalism. 2. He came on the day of pentecost, by the power of the Spirit, to set up his spiritual kingdom. 3. His second coming is in the hearts of his people, as our correspondent says. But this is again resolved into several theories, as (1) It occurs at conversion; (2) It is in the perfection of Christian graces; (3) It refers to a more complete manifestation of power in the gospel. 4. His coming is at the death of his saints, when he comes to take their spirits to glory. It must be evident to every one that the tendency of this spiritualizing system is to befog the Scriptures. By it the word of God is made to mean everything and nothing. According to it, the plainest declarations of the Bible are robbed of their tangibility, and are made the private property of every dreamer. Before examining the direct Scripture proofs, we will briefly notice these positions. 1. His second coming was not at Jerusalem's destruction; for the prophecies speak of that coming after Jerusalem was destroyed. 1 John 3:2; Rev. 1:7; 14:14; 22:12; etc. The "great tribulation" spoken of in Matt. 24, which some claim was fulfilled at the destruction of Jerusalem, was not connected with the coming of Christ; for the signs of his coming were to occur after that tribulation. See verses 29, 30. 2. On that day of pentecost, his work as priest in Heaven just commenced; but his second coming is at the close, not at the beginning of his priesthood. And there are a great many prophecies or promises of his coming which were written after that day. 3. The assertion that his second coming is in the hearts of the people, does not really mean anything. It is an accepted law of language that that which may be applied to many things, specifies nothing. They who put forth this theory, do not, and cannot, agree upon its application. 4. The theory that his second coming is at the death of each individual saint, is too absurd to deserve a moment's notice. Can a second coming occur a million of times? When such vagaries are advanced by professed Christian teachers, it is no wonder that infidelity prevails; for people will consider themselves justified in rejecting a book which, according to its own expounders, is responsible for such contradictory and absurd theories. The direct proof that the coming of Christ is literal and yet future, will be seen to be positive, clear, and to effectually overthrow all opposing theories. John 21:21-23 contains sufficient evidence that the death of a saint is not the coming of Christ. In answer to a question concerning the apostle John, Jesus replied: "If I will that he tarry till I come, what is that to thee?" From this the disciples got the idea that he would tarry till the Saviour should come, and accordingly we read: "Then went this saying abroad among the brethren, that that disciple should not die; yet Jesus said not unto him, He shall not die; but, if I will that he tarry till I come, what is that to thee?" Here there is a contrast presented between death and the coming of Christ, not only in the belief of the disciples, but in the words of the record which was written many years after the words were spoken. We will number a few evidences that are unmistakable in their meaning. 1. "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. He did literally come forth from the Father and come into the world; and he did leave the world and return unto the Father. We have no difficulty in understanding his words. But again he said: "In my Father's house are many mansions; if it were not so, I would have told you, I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also." Admitting, as all do, that he came into the world from the Father, and that he returned to his Father, by what rule can we deny his declaration that he will come again? We insist that it is simply a question of faith, whether we will or will not believe his word of promise that he will come again. In such a connection, with his own word before us, that he came from the Father and returned unto the Father, which we know he actually did, to attempt to replain, or to interpret, his promise that he will come again, is an insult to the speaker. 2. In fulfillment of his word, that he would return unto the Father, he went with them to Mount Olivet, and instructed them concerning things future. And thus it is written: "And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight." Thus his words were fulfilled so far. Now, in regard to the promise that he made: "And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel; who also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, who is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." Acts 1:9-11. Again we say it is only an insult to the speakers to ask what these words mean. "This same Jesus," not the Roman army; not a representative; not the Spirit in man's heart at conversion; not a blessing in the hour of death; but this same Jesus whom they saw visibly and literally ascend up to heaven, "shall so come, in like manner as ye have seen him go into heaven." They did not see Titus coming or going; they did not see any one converted; they did not see any one die. They saw Jesus himself literally ascend up to heaven. And Jesus himself—the same person—shall in like manner come, visibly and literally. Nothing less than this will fulfill the words of Jesus and his angels. 3. Some members of the church in Thessalonica had fallen asleep in death, and Paul wrote to instruct and comfort the church. 1 Thess. 4:13-18. Said he: "But 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." This is a weighty scripture on a most important subject. We are all sorrowing, all mourners; we all have dear ones who are asleep. The sympathy of Paul was stirred in their behalf, and he left his testimony on record for all bereaved ones. If he would not have them ignorant, he will give them information suitable to remove their ignorance. If he would not that they should sorrow hopelessly, he will lay before them the true ground of hope concerning their sleeping ones. Let us mark well how he accomplishes his purpose. "For if we believe that Jesus died and rose again, even so them also that sleep in Jesus will God bring with him." It was "the God of peace that brought again from the dead our Lord Jesus." Heb. 13:20. Our Lord slept in the grave, as our loved ones are now sleeping; he was brought from the dead, and if they sleep in him, they will be brought with him from the dead. The word "with" does not relate to time in this text, but manner. As Paul said in Rom. 6:4, 5: "We are buried with him by baptism." Not buried at the same time that he was, but, "planted together in the likeness of his death." A person may be buried in baptism a score of times; yet if the Scripture conditions are not met, if he is not planted in the likeness of the Saviour's death, he is not buried with him. The subject introduced by Paul to his brethren in the Thessalonian church is that of hope (not yet seen) concerning sleeping ones. He continues: "For this we say unto you by the word of the Lord,"—this is no fancy, no speculation, no pleasing fable, but something sure as Heaven's throne,—"that we who are alive and remain unto the coming of the Lord shall not prevent [precede, have any preference or advantage over] them who are asleep. For the Lord himself shall descend from Heaven with a shout, and with the voice of the archangel, and with the trump of God." Let the reader note carefully every statement made by the apostle, and see if this can be fulfilled except by the descent or coming of "the Lord himself." "And the dead in Christ shall rise first." Not first, that is, before the other dead arise; they will indeed rise first in that sense, but that is not the subject of this scripture. But, we shall not precede them in being glorified with our Saviour; they will 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 [in this manner] shall we ever be with the Lord." Is this all the instruction he has to offer to assuage the grief of those who sorrow for their dead friends? Has he not a word to say about their present bliss in "the home of the soul"? Are they not even now bright angels before the throne of God? Not a word on these points; but having given them what "the word of the Lord" teaches, he closes with the admonition: "Wherefore comfort one another with these words." He proposed to give them instruction to remove their ignorance concerning the dead in Christ, and to assuage their grief by giving them the true ground of hope. And what did his instruction embrace? Just these three points: (1) The Lord will come; (2) The dead will rise; (3) The living (saints) will be caught up together with them, and thus they will be forever together and—better than all else—with the Lord. We will not tire the patience of the reader by trying to read into this text any of the theories of spiritualizers of the second advent. If the Lord himself does not come, and if the dead do not arise, and if they who live at that time are not caught up in the clouds with the risen saints, then Paul neither removed their ignorance, nor gave them the ground of hope. Then the sorrowing ones have nothing with which to comfort one another. Then they, too, are without hope. And this is but the beginning of the difficulties which environ these spiritualistic theories; this is but one of many texts which are perverted by those theories,55and turned from a plain revelation into fanciful words. But Paul spoke by “the word of the Lord,” and we should be very careful lest we pervert His words to our own confusion; for the word of God cannot be trifled with by us and we be held guiltless.