When Shall Jesus Come Again?
[FROM THE PROPHETIC TIMES, published in Philadelphia, Pa., we copy the following excellent thoughts on the literal second coming of Christ.] When our blessed Lord said, in that memorable and useful farewell discourse to his disciples, “And if I go and prepare a place for you, I will come again and receive you to myself, that where I am, there ye may be also,” and again, in the same chapter, “Ye have heard how I said unto you, I go away and come again,” he certainly meant something emphatic and interesting, and such as to excite earnest and prayerful inquiries as to how, for what purpose, and when, he shall come again. But first of all, and perhaps the most important inquiry, is, What did our Lord really mean by his coming again? It is here, perhaps, the main stress of the controversy existing between us and those who differ from us in opinion lies. In a brief paper we can do little more than mention some of the different meanings attached to the phrase “coming of the Lord.” Some understand by it the Lord’s coming to individuals at death. This we regard as a very improper use of the word. It is not true, in fact. Jesus does not come to the individual at death. In not one case in the New Testament can the phrase “the coming of the Lord” be justly taken to denote death. In the passage where it is most freely and frequently used in this sense, it will by no means bear this signification: “Therefore be ye also ready; for in such an hour as ye think not the Son of Man cometh.” The sense of a passage is best determined by the connection in which it stands. Jesus had just been revealing the circumstances of his second coming: “Then shall ye see the Son of Man coming in the clouds of heaven with power and great glory.” He followed the prophecy with illustrations and warnings, comparing the suddenness of the event to those in the case of Noah and Lot: “Watch ye, therefore; for ye know not the hour when your Lord doth come.” We can see no transition of subject, no figure of speech in the case. He does not come in the clouds of heaven at the hour of death. We think it an unwarrantable use of Scripture for any critic to apply it to the death of an individual. Another meaning attached to the phrase “coming of the Lord,” and strongly laid hold of by some, is a spiritual coming, by his word and influences. Their stronghold here is a passage in Thessalonians, relating to the final destruction of the Papacy: “Then shall that wicked be revealed, whom the Lord shall consume with the spirit of his mouth and shall destroy with the brightness of his coming.” It is taken for granted by many that both the consumption and destruction of Popery will be accomplished by the light and power of divine truth. * If this were the meaning of the apostle, it would be using terms that confuse rather than enlighten the mind. There can be no doubt that the coming of the Lord here means his glorious personal appearance at the final destruction of the spiritual Babylon. With regard to this spiritual coming in the power of his word and spirit, it is an idea strongly laid hold of in order to evade the doctrine of his personal coming at that period. But, if they cling to the idea of a spiritual coming in this and many other passages, they cannot prove that Christ will ever come personally at all. He might as well come spiritually to judge the world at the end of time; as come spiritually to judge and destroy the great apostasy. If they will insist upon these comings referred to as being figurative or spiritual only, then there is not a text in the Bible that will satisfy them that Christ will ever come personally. Christ has come spiritually, or by his word and spirit, already, and has been with his Church at every period. “Wherever two or three are gathered together in my name, there am I in the midst of you.” “Lo, I am with you always, to the end of the age.” His spiritual presence was in a wonderful degree with the Apostle John; yet he earnestly prayed, “Come, Lord Jesus.” He is spiritually present with his true Church as much as ever: therefore the promises, prayers and expectations not yet realized must refer to his personal and not to his spiritual advent. While on this subject, we may advert to the best evidence of the true meaning of the phrase; and that is the term used by the inspired writers to express it. The term used is the Greek noun parousia, which lexicons say signifies a coming, an arrival, a presence, and implies or conveys the idea of the personal presence of the individual spoken of. Thus the word is used to express “the coming of Titus,” “the coming of Stephanus,” and the reference to Paul himself, “my coming.” Paul in writing of his opposers, has this remark: “His letters, say they, are weighty and powerful, but his bodily presence [parousia] is weak.” About twenty times the same term is used to express the coming of Christ. By what logic, or art of criticism, his coming can be made to signify anything else than a literal coming, we cannot easily comprehend. An intelligent, pious reader of the Bible, with a very little assistance to help him examine and compare scripture with scripture, will derive more satisfaction on this subject from the simple word than from many commentaries. But, although allowed to understand distinctly the import of the phrase, “coming of the Lord,” it is not permitted us to know the precise date of the advent. “Of that day and hour knoweth no man, no, not the angels of heaven, but the Father only.” The word therefore is, “Take ye heed, watch and pray; for ye know not when the time is.” But, although ignorant of the day and hour, we are not left altogether in the dark as to the signs of its near approach; and he is worse than foolish who takes no note of these signs. The Christian who is really desirous to know his Lord’s will, is a close observer of providences. The Bible reveals the general principles of human conduct; but he may learn much as to present and particular duty by watching the present and particular aspects of the little providences around him. Every little incident has a voice more or less clear; and he who is passive to the will of God, waiting on him, as it were, from moment to moment, will be most likely to fulfill aright his responsibilities. If God is thus careful to guide with his eye individual believers who wait on him, he is no less careful to instruct his church collectively, when they, with humble deference to his will, study his general providence in connection with his word in reference to the great events of the future in which they are so deeply interested. We do not then become prophets; yet we may see far in advance of a thoughtless world, and even of a slumbering church. In regard to the first advent of the Saviour there were many incidents revealed which we wonder were not taken notice of by those who had and professed to study the Old Testament, and which gave rise to the stern reproof, because they “discerned not the signs of the times.” But there were a few, even then, praying and waiting in faith, “looking for redemption in Jerusalem, and for the consolation in Israel;” and they were not disappointed. In like manner there are many in the present day who are looking up, and lifting up their heads for the redemption which is drawing nigh. The question at the head of this paper is one which is agitated, and occupying the thoughts, in many a pious soul. It respects the great event, continually re-iterated, by way of warning or encouragement, by every writer of the New Testament. The last sentiment uttered in the canon of Scripture is, “He which testifieth of these things saith, Surely I come quickly. Amen.” And the prayer immediately breathed out was, “Even so come, Lord Jesus.” Surely, then, at this late day of the Christian dispensation, it is a question worthy of serious consideration, and ought to be kept before the mind of every believer in revelation.—Prophetic Times.