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Signs of the Times, Vol. 19, No. 38.

Editorial

Signs of the Times

Jul 31, 1893

Pacific Press Publishing Company · Oakland, California · Jul 31, 1893

Editorial.

By Editor

"All Scripture is given by inspiration of God, and is profitable."—2 Tim. 3:16.
MANY persons suppose that there were two very different arrangements for developing character and saving man before he fell and afterward; that before he fell he was to develop character and be saved by obedience, but since the fall, by faith. But God's plan has been and ever will be the same in principle.
THIS principle of salvation is stated in Heb. 10:38, "The just shall live by faith," and in Heb. 11:6, "Without faith it is impossible to please Him." If, therefore, it is by faith that one lives, and if to have no faith is displeasing to God, it follows that there is no other way or means of living, or salvation, except that of faith. And this was true of Adam. He did not know of himself that disobedience would bring death. He only knew it because God told him that if he ate of the forbidden fruit, he would die. He even then did not know unless he believed God. But this he did not do. He believed the tempter instead of God, and therefore fell because of unbelief, even as the Israelites failed to enter into the promised land for the same reason. See Heb. 3:19.
THAT obedience entered into the matter of Adam's character is true. God would ever and always have obedient children. But obedience is not primary; it is only the necessary result of faith, faith's legitimate fruit, faith in exercise. If Adam had believed God, he would never have partaken of the fruit of the tree of knowledge. He would have said that the Creator knows, and I will believe him, and will leave it all in his hands. Not for one moment would Eve have considered the temptation of the enemy if she had believed God. She would have seen, not the outward beauty of the forbidden fruit, but the fruit of death. True, she did not know what death was as it has since been known, but she knew if she believed God that it was the opposite of the bright and blessed life she then enjoyed. Faith would have resisted the temptation; faith would have obeyed God.
THIS faith, without which it was and is impossible to please God, was and is for man's best and highest good, for his broadest development and richest enjoyment. If man could have been saved by obedience, he could have boasted of his work, have felt that his salvation was owing to his own exertions. His whole thought would thus have been centered on self. Jealousy and envy would have risen between him and his fellows over the degree of respective merits and awards, and Paradise would have soon become a scene of strife, confusion, and desolation. Man would have had self for his center and circumference, and his character would have remained forever dwarfed. But the blessedness of faith as a means of salvation came in in order to save man from disaster. Faith in God's wisdom, power, and love would have led him to place no degree of merits on his own works, and would also lead him to reach out to grasp more of the infinite perfections. He would thus continually have been led out of the narrow sphere of self to the greater, limitlessly greater, sphere of the infinite; and in that continual development would he have found forever increasing love, wisdom, and power, opening new fields of forever increasing happiness, and consequent upspringing songs of ceaseless praise to the Giver of all good.

CHRIST'S COMMISSION TO HIS CHURCH.

THE church of Jesus Christ received her commission from him. Meeting his disciples according to appointment after his resurrection, he gave to them the following charge:—
"All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you; and, lo, I am with you alway, even unto the end of the world." Matt. 28:18-20.
1. The obvious meaning of the above scripture is that all the authority and power of the church comes from Jesus Christ, and to him alone is she to look for power, and from him alone expect power. The gospel prophet had hundreds of years before pronounced a woe upon the people of God who sought to Egypt for help (Isa. 31:1), and the Lord through another prophet had declared a curse upon those who made flesh their arm, and whose heart departed from God (Jer. 17:5). Christ and his power alone is the only source from which power may be obtained by the church.
2. Notice further that it is because he has this power that Christ sends his servants forth, implying that he could not—would have no right to—give such a commission if he did not have this power. It is by virtue of his having the power that he gives the commission. This is shown by the word "therefore." I have the power, go ye therefore.
3. Note the power he has—all in heaven and earth—and can therefore supply all that his church needs. Do they need divine power? he will send it. Shall earthly powers be overruled that the church may better keep his charge? he has power there. And the power is to come from him and through him. The church is not to usurp his place; she is not to plan or devise the ways and means to do his work. Her duty is to learn the plan, the way, the means, which had already been devised by him before the commission was given. The church is not the head to plan, but the body to execute. In that body Christ has placed every gift—divine and spiritual—necessary to the carrying out of the gospel commission. (See 1 Corinthians 12.) But the headship to plan and direct rests with him. God "hath put all things under his feet, and gave him to be head over all things to the church, which is his body, the fullness of Him that filleth all in all." Eph. 1:22, 23.
4. The work of the church is to teach, not to rule, not to coerce, not to compel conscience. It is to persuade men, in view of the coming judgment and the love of God. Says the apostle, "Knowing therefore the terror of the Lord, we persuade men." 2 Cor. 5:11. In the same chapter the apostle says that as "ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, be ye reconciled to God." Verse 20. The only compelling power is love. The weapons, the armor, which the church was to use, were not carnal, yet mighty through God to the pulling down of strongholds. 2 Cor. 10:4. It was "the armor of God" (Eph. 6:13-17), "the armor of righteousness on the right hand and on the left" (2 Cor. 6:7). Christ's was the power; Christ's was the armor; and the victory was of Christ. The only weapon of offense, or of defense save the armor, was the sword of the Spirit, the word of God.
5. The church was to teach the word, or all things which Christ commanded by prophet (1 Peter 1:10, 11; 2 Peter 1:21), by apostle (1 Cor. 2:13), by himself, and through all the Scriptures (Eph. 2:20; 2 Tim. 3:16). For as Christ is the Incarnate Word, so all the word of God, the "Scriptures of truth," came through him, partaking of his life andnature. Teaching all things which Christ has commanded is therefore teaching the whole word of God, which is also the word of his gospel. Hearts were to be won, and that word could reach hearts. Heb. 4:12. Souls were to be begotten; that word could beget. James 1:18. Hearts were to be fed; that word could feed them. 1 Peter 2:2. Characters were to be built up; God's word could build them. Acts 20:28. Men dead in sin were to be given life; that word is spirit and life to everyone who believes. John 6:63. All that was needed was found in that word.
6. And then the promise, "Lo, I am with you all the days, even unto the consummation of the age." (Revised Version, margin.) Christ, by the Spirit of God, which is the power of God, would be with his disciples. "But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." John 14:26. But this Spirit, as it must be obvious to all, teaches the church nothing contrary to what it has taught through prophet, apostle, or the Christ. God's word is truth (John 17:17); it is a complete storehouse of truth (2 Tim. 3:16); and when the representative of Christ, "the Spirit of truth," came, he came to guide into all truth; "for he shall not speak of himself; but whatsoever he shall hear, that shall he speak; and he will show you things to come. He shall glorify me [Christ]; for he shall receive of mine, and shall show it unto you." John 16:13, 14.
This is the Power, the Presence, which is promised to the church of Jesus Christ in the fulfillment of her lawful mission. This was the Power that was to glorify Christ in Christ's way. The Scripture does not admit for one moment that the church could trust to earthly power or influence and still claim the Spirit of God; for the Lord expressly says, "My glory will I not give to another." Isa. 42:8. God will not divide honors with earthly powers.
7. What was the result when the church went forward in the full faith of the promise, in full accord with the commission? Let Pentecost witness to the results. No attraction was needed to draw the multitude. When the Spirit was poured out, at the very time "when this voice was made," which the disciples in the house heard, "the multitude came together." Acts 2:6, margin. The Spirit which had prepared the apostles to preach Christ, constrained the people to come and hear, and thousands were converted. As a result of this preaching the apostles were imprisoned; but when God wanted them to preach, the prison doors were opened and his word proclaimed. And thus it continued. The teachers were flogged, stoned, imprisoned, and slain, but the gospel went on, graven images fell, idol shrines melted before the awful power of the simple word of God. One died bearing the cross of Christ; ten caught up the message from his lips and carried it in every direction. With all civil power against it, with all superstition and bigotry of an apostate church against it, with all the wisdom of the world against it, it lived, it fought, it conquered, with the weapons not carnal.
Uniting with the world, the decay of the church began, and Christ's power departed. The armor of righteousness, the weapons not carnal, dropped from form and hand, and the State was appealed to to defend the professed spouse of Him who possessed all power and who had promised his constant Presence. She who had once been the chaste virgin bride of Christ, committed fornication with the world; and when the true children of God protested against the unlawful union, the false mother through the secular power put them to death by the millions. But the church which did this was not the church of Christ, nor was her work done under the authority of the commission of Christ. She was the apocalyptic harlot, "drunken with the blood of the saints and with the blood of the witnesses of Jesus." And that church, whatever her name or profession, which departs from the commission of Christ and lays hold of the secular power, is committing fornication and is the daughter of the old mother of harlots.
We have spoken of the commission of Christ and all which appertained to it as in the past, as it existed at the beginning. But it is a living commission now. If an angel from heaven preach any other gospel, the curse of God is upon him. Gal. 1:8. Jesus Christ is the same yesterday, to-day, and all the days to come. His power in heaven and earth is the same. His commission is the same. His word is the same. His promised power and presence is the same, waiting to be poured out in abundant measure upon all who are wholly his. The true church of Christ will heed that commission, will claim that promise as at the first. She will not appeal to, nor will she heed the appeal of, secular powers for union or help. She will not array herself against secular governments. She will not endeavor to do through politics what can only truly be done by the Spirit of God. She will not work by political power in any way. Policy or expediency will have no part in her motives or plans. She will not ask for Sabbath laws or Sunday laws, knowing that it is not in the power of man to compel true Sabbath keeping, and that God's law and gospel are all-sufficient. In short, she will preach Christ, the way, the truth, the life. The latter rain has come. She has drunk of the first showers. She hears the voice of the risen Lord: "Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee." She may be persecuted, but in Christ she will not be discouraged and she cannot fail.

WHAT COULD BE EXPECTED OF SUCH MEN?

By Editor

THE very essence of Sunday laws is intolerance and persecution. He who holds to Sunday despite the abundant proof that the day has no support in Scripture will become a persecutor. If he is sincere and devoted, the worse persecutor will he be; for his devotion will cause him to be the more zealous to enforce Sunday observance. The prophecy of God's word points out the fact that through Sunday laws there will be persecution for conscience' sake in this country. The fast ripening events of the last few years are sufficient to show to the careful observer that the prediction is soon to be fulfilled. The Congress of these United States has already committed itself to the Sunday sabbath, and though its will has been defeated by the directors of the World's Fair, it is only temporarily. Already the utterances of church people show conclusively what spirit they are of toward those who have dared to oppose their wishes. The Rev. Mr. Little, of Denison, Texas, is one of these. But while the religious press generally, so far as we have seen, does not denounce such utterances as unchristian, we are glad to see secular papers so outspoken as the Denison Sunday Gazette is in its issue of June 25:—
Rev. Little is catching it all round for the intemperate language he indulged in in a sermon preached at the Presbyterian Church in this city last Sunday. At the morning service, in speaking of the sacredness of the first day of the week, he declared that he would sooner see the cholera sweep over this fair land than to have read the decision of the United States court that the World's Fair could be opened on Sunday. That Mr. Little meant exactly what he said is evident, because he reiterated it in the same place at the evening service. Such a sentiment is shocking, and one can hardly realize that there are men in this day, who claim to be educated, that would prefer to see a deadly plague destroy the innocent, orphanize children, rob parents of prattling babes, and spread a pall over the land simply because a federal court decided that the greatest educational exhibition the world ever saw may be thrown open to the public every day in the week.
The religious observance or non-observance of Sunday is something with which the government has nothing to do. It does not even rest upon any divine command. The only authority for its religious observance is the Roman Catholic Church, and this Mr. Little ought to know if he doesn't. Consequently his language simply means that he would sooner see the cholera rage in this country than that a church edict should not be enforced by civil authority. Fortunately men of Mr. Little's way of thinking are not yet in the majority in this boasted land of religious liberty, and it will be fortunate for some of us if they never are.
It is not, however, majorities which always or generally rule. An ignorant and indifferent number, who hold the balance of power, often become the tools of an aggressive minority.

HE SPEAKS TRULY.

SAID Archbishop Riordan at the dedication of the Church of St. Francis de Sales in this city, July 9:—
"To-day you are worshiping according to the rites of a creed that existed when nothing else existed."
This is true so far as Rome's purpose was concerned, and came very near being true in absolute fact. The time when this was, was during the Dark Ages. The reason of it was that Rome destroyed every doctrine which she deemed heresy, and if she could not destroy the doctrine, she destroyed by sword and famine, by rack and dungeon, by fire and fagot, the devotee of the doctrine, till she well-nigh destroyed all, and would have done so had not God in his mercy shortened the persecution of the days of her triumph (Matt. 24:22), and opened an asylum for the oppressed in the savage wilds of America. And from a human standpoint, as the archbishop says again:—
"It is wonderful that after so many hundred years this church, that is always about to perish, as our enemies tell us, flourishes and lives."
Yes, it is wonderful that the world has not risen up and blotted the great system of iniquity from the earth. And yet when it isregarded from another view point it is not wonderful. All men want some kind of religion, and Rome has the very religion which is most satisfactory to the selfish heart of the great mass of men who can persuade themselves to believe her sophistries. The religion of Rome is essentially selfish, based deep in the various forms of selfishness of the natural human heart. Making men slaves in thought and will, so far as essential dogma is concerned, she tolerates the freest license in deeds and morals. She is an anomaly, or, as expressed in the Scriptures of truth, "the mystery of iniquity," the great opposing system of the mystery of God.
It is not the devotees of that church who are so much at fault. Their condemnation or approval we leave with God. It is the system, the essential doctrines of the church, the foundation principles of her structure, which are condemned by the word of God, and against which we warn and entreat all, even her devotees. Principles are greater than men, for they make men what they are. It is impossible for a body of men to adopt the principles of Rome, and follow their insincerity, and not do just what Rome has done, if they have the power. What Rome was during the Dark Ages she confessedly is to-day. Then she was a persecutor, for she had control of the civil power. Now she does not persecute, because she cannot; she would if she could. It is an essential of her very existence. She cannot be otherwise than a persecutor. That power which assumes and usurps the place of God as regards matters of conscience, will, if it cannot persuade conscience, endeavor to coerce or compel it. It takes all opposition to itself as affronts to God, which must be summarily punished. The saddest thing of to-day is that those who were once enlightened are now doing homage to Rome, and following in her footsteps. But in this we are not disappointed, for thus saith the prophet: "And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world." That day draweth on apace.

THE POWER OF THE SPIRIT.

By Elder J. O. Corliss

THE signs which followed the early believers in Christ, as the evidence of the presence of the Spirit with them, were those promised by the Saviour when still personally with his disciples. Thus he said: "These signs shall follow them that believe: In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover." Mark 16: 17, 18.
And it was so. When Philip was at Samaria, the people there had great joy because through him the lame and palsied were healed, and unclean spirits were freely cast out. Acts 8:7. At Jerusalem, multitudes of sick folk were brought to Peter and healed through his touch. Acts 5:15, 16. The same was also accomplished through Paul. Acts 16:18; 19:11, 12. When the Gentiles believed through the preaching of Peter, they spoke with new tongues. Acts 10:45, 46. Others prophesied upon the reception of the Spirit. Acts 19:6. The lame were made to walk (Acts 3: 7, 8), the dead were brought to life (Acts 9:40), and in one instance Philip was caught away by the Spirit from the side of the eunuch, with whom he was conversing (Acts 8: 38-40).
It was absolutely necessary for these signs to appear among the followers of Christ. After his death, the first great question to be settled throughout the world was, Is Christ dead or alive? If he is dead, he is no better than other men. If he is alive, by what means or power does he live? The disciples knew he was alive, for they had been with him forty days since his resurrection. But how could others be made to believe it; for their faith, and the faith of all who should follow them, depended entirely on their ability to establish as a fact the resurrection of Christ. As his followers, it became necessary for them to demonstrate his power over death. This could be done only by the manifestation of a supernatural power in themselves as evidence that Christ lived in them by his Spirit. And this was done, not merely by a single individual, but by all who testified to the fact.
The last words of the Saviour before being finally parted from his disciples were, "Ye shall receive power, after that the Holy Ghost is come upon you; and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth." Acts 1:8. Their power to witness for him must depend on the reception of the Holy Spirit. After that came upon them, then, and not till then, could they begin their work; hence the command for them to tarry at Jerusalem till they were endowed with power from on high.
No better evidence than this is needed to show that they could not properly witness for Christ without manifesting his power. Yet this evidence is strengthened by another reference. After Peter and John were released from prison, where they had been placed for preaching Christ, they met with the other disciples, and in a praying season the whole thing was rehearsed before the Lord, and he was appealed to, to vindicate them before the people. In answer to their petition, the place where they were assembled was shaken, and they themselves were "filled with the Holy Ghost." Then they went forth, and with great power gave witness of the resurrection of the Lord Jesus. Acts 4: 23-32.
Referring again to the promise of the Saviour, "These signs shall follow them that believe." For how long a time? Is it not true that men may still believe on the Lord? But the promise is, "These signs shall follow them that believe." Again, when the Saviour said that men should witness for him, he stipulated that it must be done "unto the uttermost part of the earth." But more, this was to be done by the power of the Holy Spirit which was to descend upon them. Why, then, should not the same power attend the preaching of the gospel now that was then seen? Is not the gospel the power of God now, as much as in the days of Paul? See Rom. 1:16. If this be not so, we have another gospel than that which was so potent in the early days of the church.
The early power attending the preaching of the gospel was not designed to stay at Jerusalem, but only to begin there. So when it was witnessed at Pentecost, and its influence led so many to inquire what they must do, Peter replied, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." What, the same as was exhibited there and then through the apostles? Why not? That was the only Holy Spirit; there was no other for them to have. More than that, it was given as a sample of what God had promised those very people, bad as they were. The apostle said so, "For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call." It therefore logically follows that even now those who shall truly witness for Christ must do so by the power of his Spirit, in order to properly represent him. Otherwise they do but manifest human power to the world, and that is absolutely powerless to save.
This is not saying that everyone now must have exactly the same demonstrations that were then needed to give witness to the power of Christ's resurrection. God is able to temper his testimony, and accompany it to the hearts of others as he sees is best adapted to the circumstances. Neither is anyone to fix up in his mind just how God ought to manifest himself through man to man. God knows better what is needed, and how it ought to be done, than any mortal can know. But still there is a fullness and power which ought to accompany every witness for Christ in this world that is more potent than what is usually seen.
What God wants is for men to yield entirely to him, and He will see that His power is manifested through them in the best way. He does not operate with all alike. The gifts of his power were designed to be exhibited in various forms. All things are possible with God (Matt. 19: 26), and so the promise is that nothing shall be impossible to those who believe in his power (Matt. 17: 20). Stated in another way, faith in the word of God brings the Spirit, the representative of Christ, to dwell in the heart. This is the power of God in man. "They shall call his name Emmanuel, which being interpreted is, God with us." Matt. 1: 23.
This is the sense of the apostle's words when he says that he prays to God for us to be "strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith." Eph. 3: 16, 17. Thus the living Christ may continually dwell within us, manifesting himself by his light and love and power shining out through us, as was done through the early disciples.

ALL THINGS FOR GOOD.

By Eliza H. Morton

BY ELIZA H. MORTON.
ALL things together work For my best good. What now seems strange and dark If understood Would make my heart strings throb With joy and praise, For God's own hand of love Marks out my ways.
He sees what my dull eyes Cannot discern. He knows what I with pain, Perchance, must learn. He guides, and all things work By his own will. Though disappointments come, I'll praise him still.
And praising him my faith Will soon increase. Thank God, from anxious care There is release. I gave my all to Christ Long, long ago; 'Tis he who works, not I, Come weal or woe.
Though all my plans should fail, And I not see One step ahead, yet God Is leading me, And where he saith, I'll go With willing feet, Yea, go by faith, to find A blessing sweet.

The Children of Abraham

The children of Abraham are those who do the works of Abraham. This is what our blessed Lord told the Jews who said that Abraham was their father. See John 8:33-39. The same thought is expressed by John the Baptist, who told the Jews: "Think not to say within yourselves, We have Abraham to our father; for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees; therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire." Matt. 3:9, 10. No ancestry, no church affiliations, no carnal connection with divine ordinances or plans, will suffice to save a single soul. The fruit is the test of the tree. The works is the test of the character.

The Gospel of Christ

"I AM not ashamed of the gospel of Christ; for it is the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith." Rom. 1:16, 17.

THE SECOND COMING OF CHRIST. NO. 3.

In past numbers we have shown that there are two events in the closing work of Christ which are mentioned in the Scriptures as his coming. The first of these is when he goes in before the Father, or comes to the Ancient of Days, to receive for himself a kingdom. This took place in 1844. Then Jesus went in to the marriage. The other event is when he closes his work as priest and presents himself before the world in another aspect, as the executor of judgment. This is the time alluded to by the prophet:—
"For the Lord shall rise up as in Mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act. Now therefore be ye not mockers, lest your bands be made strong; for I have heard from the Lord God of hosts a consumption, even determined upon the whole earth." Isa. 28: 21, 22.
By referring to Josh. 10: 10, 11 it will be seen how God visited his wrath upon his enemies by his own supernatural power. Great hailstones were cast upon them, such as will be under the last plague when all the wicked perish. Rev. 16: 21; Job 38: 22, 23. It will be indeed God's strange work and strange act. Heretofore wrath has been restrained; but when that event takes place, and Christ comes forth from the heavenly sanctuary to punish the wicked, it will be doing his strange work. Sin must of necessity be destroyed, and men have so identified themselves with sin that they must perish with it. God's mercy is manifest in their destruction. The garment of the righteousness of God and the shield and buckler of truth alone will save man then. That day will come as a thief, but it will not overtake the faithful as a thief. He who watches not will have his house spoiled by the thief, but he who watches will not be taken unawares. Even so it will be when the day of the Lord comes, and Christ comes forth from his work as priest.
As before stated, the coming or going of the two events above mentioned is indicated by the Greek words erchomai or hēkō, or their derivatives. The above words may also relate to that coming of Christ which is surpassingly glorious and visible; but these words of themselves would not indicate the manner of the event. Other words are also used to show what the manner of the real advent of Christ to this world is; this event is commonly called the second advent or second coming of Christ. It is the

SECOND PERSONAL COMING TO THIS EARTH.

The words used to show what this coming will be are parousia, apokalupsis, and epiphaneia. The first of these words denotes presence. Christ was present at his first advent; he will be at his second. He is now absent, and the Holy Spirit is his representative during this time. John 16:7. This presence, some claim, is invisible to the world, but it is a sufficient reply to this to show (a) that this is not the obvious use of the word (see 1 Cor. 16:17; 2 Cor. 7:6, 7, where the word parousia is used); and (b) the connection where the word is used of Christ's coming absolutely forbids a secret coming, or secret rapture. Let us notice some of these texts.
In Matt. 24:3 the disciples ask our Saviour, "What shall be the sign of thy coming [parousia, presence]?" Jesus gives them the signs which would indicate that his coming was near. He implies that there would arise classes who would teach local and secret comings of Christ. Some would say, Christ is here; others would say, He is there. Some would say he is in the secret chamber; some that he was in the desert; but no credence must be given them. His presence [parousia] is not to be revealed in that way. No one knoweth the day or the hour when it will burst upon the world, but when it does occur, it will be "as the lightning cometh out of the east and shineth even unto the west, so shall the coming [parousia] of the Son of Man be." Verse 27.
Another passage will be sufficient to indicate the manner of this coming. In 1 Thess. 4:15 the apostle speaks of some who will remain "unto the coming [parousia] of the Lord." The next verse gives the manner of that coming: "For the Lord himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God." The very opposite idea of a "secret rapture" is revealed in this text. The expression "the Lord himself" shows that he does not come by a representative. It is in his own person. And "the voice of the Archangel," the "shout," and "the trump of God" clearly show that this is not a coming in the stillness of spirit to only a few. "Every eye shall see him, and they also which pierced him." Rev. 1:7.
The word apokalupsis (revelation, manifestation) also applies to his second coming. It is rendered "coming" only once, and that is in 1 Cor. 1:7. It is rendered "revelation" in 2 Thess. 1:7 (see Revised Version); 1 Peter 1:13; and "appearing" in 1 Peter 1:7. At the time when Christ will be revealed in his awful glory, then also will come the "manifestation" (Greek, apokalupsis, Rom. 8:19) of the "sons of God," made like Christ and sharing his glory. 1 John 3:1-3; Phil. 3:21. The word means a complete showing forth. When the Son of God was first upon earth, it was a "coming" to earth, but it was not his "revelation" or "disclosure." His divinity was veiled by humanity. He had no form nor comeliness that men should desire him. Isa. 53:2. He was to many only a prophet, to many more, the son of Joseph and Mary. But he will come again, and that coming will be a revelation of all that his people have believed by faith. He will be the blessed Redeemer, the Life Giver, the King of kings. Every knee shall then bow, and every tongue shall then confess that Jesus Christ is Lord. Phil. 2:11.
The word epiphaneia, rendered "appearing" and "brightness," refers, when used of Christ, to his appearing, shining forth, or glory, which will be revealed when he comes. See 1 Tim. 6:14; 2 Tim. 1:10; 4:1, 8; Titus 2:13, where it is rendered "appearing," and in 2 Thess. 2:8, where it is rendered "brightness." "That wicked" will be destroyed "with the brightness [epiphaneia, shining forth] of his coming [parousia, presence]."
The word erchomai also refers to the same event as well as to others. That simply denotes his coming, as in Luke 21:27. Parousia applied to the same event as in Matt. 24:27 and 1 Thess. 4:15, shows that this coming will bring the veritable, literal presence of Christ. Epiphaneia shows, as in 2 Thess. 2:8, that that coming, or parousia, is overwhelmingly glorious. This is also taught by Luke 21:27. And apokalupsis shows that all this coming and glory and presence of the Son of God are the revelation of his divine majesty and complete fullness. What the people of God have believed by faith, that glorious coming and presence of Christ will then reveal to all.
From the foregoing evidences, therefore, we can come to no other conclusion than this: The Scriptures reveal but one second coming to this earth of our Lord Jesus Christ; that this coming will not be invisible and secret, or spiritual, but personal, literal, visible, with the shout of triumph and the trump of God; and that those events which are spoken of so as to indicate secrecy, or stillness, are shown by a study of the sanctuary and priesthood of Christ to be events which precede the visible coming of Christ in the clouds of heaven, that glorious coming being the culminating event of the series. Of this we will have more to say in the future.

What Do Ye More Than Others?

By A. W. Hare

“WHAT do ye more than others?” Matt. 5:47. If “to do as others do” be the pattern of right, what is the meaning of all such phrases as “peculiar people”? Peculiar in taking God’s law for our rule, God’s Son for our pattern, God’s love for our motive, and God’s glory for our end and aim.—A. W. Hare.
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