Why I Preach the Second Coming

In the twenty-fifth chapter of Matthew and the first part of the chapter He declares He is coming as the bridegroom comes – seeking the marriage hour of his bride.

In the last part of the chapter and as the climax of His bridegroom coming He will appear as the king of glory and the judge of the living nations.

When He stands before His guilty judges and their suborned witnesses and while they mock and deride Him He breaks His hitherto amazing silence not to demonstrate to them the truth of His incarnation nor the proof of His preexistence, but in calm and measured utterance to tell them that after they shall have put Him to death He will come the Second time; and they shall see Him descending from heaven seated upon the cloud of shekinal glory and with the power of God.

In Mark He is the householder who goes into a far country, gives to each of His servants a work to do, puts the porter on guard to watch the door of the house and announces that no one in heaven nor on earth knows when He will return. He will return, He will come the Second time. It will be in one of the four watches of the spiritual night. It may be at even, it may be at midnight, it may be at cockcrowing and it may be in the morning. Because it is certain He will come, but uncertain when He will come, each one who claims to be His servant is under bond to watch. The whole household must be in the attitude of watching, of readiness and expectation; and His word of exhortation and warning to His Church is:

“What I say unto you, I say unto all – watch.”

In Luke He is the nobleman who goes into a far country to get the title deeds of His kingdom and return. When He returns He comes first to His servants, gathers them to Himself and rewards them. After that with them He executes judgment on His enemies and then sets up His kingdom.

In the Gospel of John He eats with His disciples the last and memorial supper. He goes out with them, bids them lift their glances to the wide, extended sky where the jewelry of the night as the scattered largess of a king burns in the fire of opal, the purple and violet of amethyst and the white splendour of uncounted diamonds. He assures them these gleaming things are no fiction fire-flies of gaseous worlds in the making, but illuminated dwelling places in His Father’s house. He is going thither. He will ascend into that congeries of inhabited worlds and will prepare a place for them, a glorious palace home befitting their high estate; when all is ready He will come back and receive them in corporate unity to Himself.

His words are simple, but the simplicity is the simplicity of light and every accent is as the touch of peace to troubled hearts; for this is what 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.”

In the book of Acts, in the first chapter you have a scene no artist has really ever painted, no writer ever fairly portrayed and no mortal tongue can fittingly describe.

Our Lord is going up from the Mount of Olives. He is going up from the midst of His disciples. He is going heavenward. The disciples watch Him as He ascends. He enters a cloud. Do not, I beseech you, imagine for a moment this cloud is a fog bank, a mass of watery mist and vapour; it is the shekinal cloud which once covered the tabernacle in the wilderness and was the vehicle of His presence when Israel in that far time marched on their way to the promised land. It is His chariot of state. In this chariot sent to meet Him He passes between the onlooking worlds ever higher and higher till at last He takes His seat upon the throne of the Highest at the right hand of the invisible majesty.

Then, as through the dimness of their tears the disciples watch Him disappear, they hear a voice which says to them:

“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.”

“This same Jesus.”

Mark that well!

The Jesus who on the Sunday night of His resurrection did meet these disciples in the upper room and said to them as they shrank back into a frozen silence of hope and fear:

“Peace be unto you.”

“Why are ye troubled?”

“And why do thoughts arise in your hearts?”

“Behold my hands and my feet, that it is I myself: handle me and see; for a spirit hath not flesh and bones, as ye see me have.”

Still these disciples were afraid, afraid it could not be true.

Then He showed them His hands and His feet that they might see where the nails had gone in, torn through the flesh and left eternal wounds as the chevrons of glory.

And still the silence of hope mingled with fear.

Then he said:

“Have ye here any meat?”

And they gave Him a piece of a broiled fish, and of an honeycomb.

And He took and did eat before them.

He had said to them He was flesh and bones, not flesh and blood.

He was not flesh and blood because in the sin-offering all the blood must be poured out at the bottom of the altar, and He was Himself the antitypical sin-offering. He had poured out His blood. It had run as a living stream from every vein and artery.

Because He was the sin-offering in death, in resurrection He became for the first time a priest – high priest after the order, not of Aaron, but Melchisedec.

That very morning as the high priest He had ascended to heaven, within the vail, and sprinkled His redeeming blood (how is not revealed) on the eternal throne, changing it from the throne of judgment to a throne of grace. That night He stood before them He was their high priest, not of earth, but heaven. He breathed upon them, imparted to them the Holy Spirit – the Comforter – linking them to His immortal body. He remained with them, going and coming, during forty days, operating with them officially by and through the Holy Spirit as His unseen executive; for we are told that, “until the day he was taken up he through the Holy Ghost had given commandments unto the apostles;” and then, finally, as this scene in the book of Acts shows us, ascended to His high-priestly function and unceasing service of intercession.

He is seated in heaven now, seated there as the same Jesus who met His disciples that first Sunday night, the same Jesus who ascended out of their midst from Olivet. This same Jesus! The same not only in realistic, human body, but the same in character, full of the same measureless compassion and grace as when He sat on the well curb in Samaria and though thirsting as a real man for real water offered to give to the sinful woman who by divine and eternal ordination met him there, the water that should be in her as a well of water springing up into everlasting life.

This same Jesus is coming again, not a phantom, not an impalpable spirit, not a ghost Christ, but a Christ who is a real man of real flesh and real bones.

This is the key-note of the book of Acts.

He who died for men, who has sanctioned the Holy Spirit to operate in His name, speak in His name, reveal to us the things that are His and show us things to come concerning Him, He is coming again, coming not only as very God, the Holy One of Israel, He who has been exalted to be both Lord and Christ, but as this loving, tender, compassionate Jesus, and in a body that may be seen and handled – a body of flesh and bones.

In Romans we have the promise the Lord is coming to bruise Satan under His feet and the feet of His saints; and according to the calendar of heaven and the way in which they measure time there this great event must come to pass, as it is written, “shortly.”

In First Corinthians the Lord is coming to raise the dead who shall be His “at his coming.”

In Second Corinthians He is coming to transfigure the living who believe in Him and thus clothe them with their “house from heaven,” give them the body that shall be the handiwork of God and not man.

In Philippians our citizenship is in a country which is in heaven from whence we are to look for a Saviour, even the Lord Jesus Christ, who shall change this body of our mortal humiliation that it may be fashioned like unto His immortal and glorious body, a change which He will effectuate by that mighty power according to which He is able to subdue all things unto Himself.

In Colossians our life is hid with Christ in God, a double environment of security, and when Christ who is our life shall appear, we shall appear with Him also in glory.

In the epistles to the Thessalonians each chapter closes with a testimony to the Second Coming.

In the first epistle in the first chapter the Apostle commends the Thessalonian Church because they had turned to God from idols to serve the living and true God and to wait for His Son from heaven. From the beginning the Apostle Paul taught the new converts the next possible event might be the Coming of that Lord whom he had declared had been sacrificed for them, was now risen and in heaven. This was the one supreme thing for which they were to be in readiness every day – the Second Coming of our Lord Jesus Christ.

In the second chapter he assures the Thessalonians he will meet them in the presence of the Lord at His Coming; when He comes and they are all gathered before Him, saved through the Gospel Paul has preached to them in the demonstration of the Spirit and power, they will be the guarantee and occasion of the crown he shall receive.

In the third chapter he exhorts them to increase and abound in love to one another that their hearts may be established unblameable in holiness before the Lord when He shall come the Second time with all His saints.

In the fourth chapter he announces as a special revelation from the Lord that the Lord Himself is coming to awaken those whom He has put to sleep in His name. He will descend from heaven with a shout, with the voice of the archangel and the trump of God. The dead in Him shall rise first, then we who are alive and remain shall be caught up with them in clouds to meet the Lord in the air; so shall we ever be with the Lord and with one another.

In the fifth chapter the Coming of the Lord for His saints as just noted in the fourth and preceding chapter will bring in the day of the Lord; and we further learn this coming for the saints not only precedes the day of the Lord, but as the introduction to it will be as secret, sudden and unknown to the world as is in general the coming of a thief.

In the second epistle, in the first chapter the Lord is seen coming with all His saints to execute judgment on the ungodly and the unbelieving.

In the second chapter we learn the word, “Rapture,” so often given as the name and title for the translation of the Church to meet the Lord, while it may be a deducible truth and exegetically, or, rather philologically sustained, is not the Holy Ghost title. The true and Scriptural title is: “Our gathering together unto Him.”

In this chapter we learn also when the Church has been gathered to the Lord in heaven the man of sin, the Antichrist will be revealed; then will the Lord appear in glory, overthrow him and his league of nations and set up the heaven-ordained kingdom of righteousness and peace.

In the third chapter the Apostle prays the Lord may direct their hearts into the love of God and into – patient waiting for Christ.

In the First Epistle to the Thessalonians the Lord comes for His Church.

In the Second Epistle to the Thessalonians He comes with His Church.

In First Timothy He is coming that He may be shown forth as the blessed and only Potentate, the King of kings, and Lord of lords.

In Second Timothy He is coming to judge the quick and the dead and to give reward to all those who love His appearing.

Titus gives us the inspired and official title of the Coming of our Lord Jesus Christ as, “That Blessed Hope.”

In Hebrews we see this age is the antitypical Day of Atonement; just as at the close of the day in Israel the people were waiting for the man who led away the scapegoat into the wilderness to come back without it as evidence their typical redemption was complete and secure for another year; just so our Lord Jesus Christ having appeared in the end of the age to put away sin by the sacrifice of Himself, reconcile the world to God and bring in the day of grace and salvation, to them that look for Him shall He come the “second time, without sin, unto salvation”; that is, He will come back not as the sin offering, but as the triumphant Redeemer and as witness that our redemption will then be completed by Him in the immortal bodies He shall give us.

James testifies that in the closing hours of this age Capital and Labour will look at each other with wrinkled brows, clenched hands and nervous, impatient expectation.

He exhorts the Christian labourer to be patient because, as he says, “the Coming of the Lord draweth nigh,” is so near, so imminent He standeth as a judge – verily “at the door” – and ready to intervene.

In the First Epistle of Peter the Lord is coming to justify the faith of His elect.

In the Second Epistle He is coming to bring in the new heavens and the new earth.

In the First Epistle of John we who believe are sons of God. It is not yet manifested to the world what we really are, nor what we shall be; but we know when He shall appear we shall be like Him for we shall see Him as He is. When He shines out we shall shine out with Him.

We are told every one who has this hope in him, purifieth himself even as he is pure.

And thus in this special fashion the Holy Spirit affirms the Second Coming of our Lord Jesus Christ is not only the climacteric of our avouchment as sons of God, but, when held as a hope in the heart, will keep us pure and clean as the Holy Christ Himself.

In the Second Epistle of John we are warned false teachers will abound; teachers who shall deny the eternal incarnation of the Son of God. They will deny He is coming the Second time; but, above all, they will deny He could possibly come in the flesh.

The Apostle unhesitatingly affirms those who hold and teach this falsehood are nothing less than antichrists; and he warns us as faithful followers of the true Christ not to receive them into our houses, nor bid them Godspeed.

Jude is the smallest, that is to say, the shortest, of all the epistles. It is a clasp between the Old and the New Testaments.

Jude tells us Enoch the seventh man who lived on the earth testified, not of the first, but the Second Coming, saying:

“Behold, the Lord cometh with ten thousands of his saints.”

Then we find ourselves in the Revelation.

This is the book of the Consummation.

The supreme subject is the Second Coming.

There are twenty-two chapters.

Each of the chapters portrays conditions and circumstances leading up to the great climax – the Second Coming and the immense and measureless consequences – the millennial reign and the eternal state.

The book is like the roof of a great cathedral, like the interior of the roof, groined and panelled – each panel a chapter.

It is like the ceiling of the Sistine Chapel in which, however, may be found figures and forms such as Michel Angelo never drew nor such even as his imperial and suggestive mind could conceive.

You will find in these chapters the figures of wild beasts, the dragon, fallen angels, fiends from the pit, that old Serpent called the Devil and Satan. If you will read and listen you will hear the blast of trumpets, the breaking of vials, the sounds of woe, the tramp of marching feet, the clash of battle, fire falling out of the heavens, trees and grass in flame, the waves of the sea turned to blood, fountains and streams become as wormwood and gall, the sun as black as a starless midnight, the moon hanging in the lowering heavens like a clot of blood, earthquakes, the scarlet tongues of outpouring volcanoes, thunderings and lightnings, all manner of wickedness and pervading sin, a world quivering as a ship in the storm, the bending heavens as though unbolted and insecure, all foundations apparently shattered and the universe itself as though rushing forward to its funeral pyre.

Heaven opens and the Lord comes forth riding a white horse, followed by armies on white horses, the horses the symbols of His power, each hoof beat as it smites the slant of heaven the sound of swift descending judgment.

On the Lord’s head are many crowns.

He is wrapped in a garment dyed in blood.

His eyes are as a flame of fire. His glances penetrate to the secret intents and purposes of the heart. They get behind every cloak of deception and every pretense. All the spotted nakedness of interior and intensive sin is revealed. Nothing remains in shadow, everything is illuminated to bareness, and the searching light of His looks goes through every fibre of being.

He is coming to reign and rule.

All the things the chapters record have been driving us to look forward to that; the woe, the anguish and the hell on earth have been pleading and crying out for a master to master and put an end to the cataclysms of catastrophic iniquity; the very nature of things has been testifying that He must come.

He is responding to the demand that lies in the nature of things.

He is coming to reign and rule as a king. He is not coming with an olive branch in one hand and a cooing dove on His shoulder.

Nay!

He is coming with a rod of iron. He is coming to trample all opposition beneath His feet, put down all rule and authority, break to pieces and shatter as a potter’s vessel the pride of nations and the self-exaltation of man.

He is coming to establish peace, but not by means of compromise, by gentle and persuasive ways, but by war and as a man of war, as the man who is very God and judge omnipotent.

The book closes with the thrice repeated announcement from the Lord Himself:

“Behold, I am coming quickly.”

This is the last utterance of the Lord from heaven.

To this the Church replies with its last recorded prayer:

“Amen, even so, come, Lord Jesus.”

When you close the book you feel the next thing is – the Coming of the Lord.

If the value of a statement or doctrine is to be measured by the number of times repeated, then, since from Genesis to Revelation, in every form of human language the Second Coming is proclaimed, is stamped upon almost every page of the Bible, is inwrought with every fibre of truth it finally presents; since in the New Testament alone it is mentioned directly and indirectly more than three hundred times, as there is no other theme in the Bible that approaches it in frequency of repetition, it should seem that this event and doctrine of the Second Coming with all its promises and certified consequences should easily be of supreme and all-compelling importance; and because the Holy Spirit has made it of such importance I am under bonds to preach it.

Those who persist in saying it is incidental, secondary and sporadic might well be said to be of that class of theological disputants who never study their Bible; for the fact is should you cut out every reference to the Second Coming, its cognate truths and all the events to which it gives emphasis, you would have but a fragment of the Bible; and the Book upon which faith is founded, from which hope casts its glances heavenward, sees light in the grave and immortality assured, would be but as a broken reed, a garment of beauty torn and shredded, or as a harp whose main chord had been snapped asunder.