Truth Magazine

By Roy E. Cogdill

“In unity there is strength.” This is just as true in the church as in the nation. A strong church must be a united church. We want to study Bible unity, particularly as it is applicable to the local church.

We more often apply unity to the church universally but the most common and fundamental application of the obligation to be united as the scriptures present the matter is to the congregation. Churches of Christ will be united for there is but one divine pattern for them all and when they conform to the divine pattern sufficiently to enjoy identity as such they will have a common faith, a common salvation, and a common hope.

The real problem of unity is not in the singularity of the church as contrasted with denominationalism or many churches. Here the problem is conversion to the Lord. Any attempt to affect unity among the human organizations men have built in their efforts to “establish a righteousness of their own” must necessarily be on the basis of compromise. Where the smaller and weaker will be swallowed up by the larger and more powerful religious bodies in affecting some kind of union without actual unity. This is what the “Ecumenical Movement” amounts to and all it amounts to.

Every union meeting held, such as the Billy Graham campaigns, is a demonstration of union without unity. People who wear different religious names, hold to different religious government and organizations can “go together” into a union-drop their sectarian names, creeds, and organizations either temporarily or permanently but they do not have unity. They have union. They do this they say in order to reach more people and save more souls but if it works for six weeks it would work for six months or a year or all of the time and when they are unwilling to forget their denominational identity for all of the time it proves that they think more of their sectarianism than they do of unity-even though they talk about it a great deal. It proves something else, too. If leaving off their denominational identity will save more people, then their denominational peculiarities stand in the way of and prevent the salvation of men for who Christ died and this is a severe indictment of denominationalism.

This sort of federation or union is what the “Federal Council of the Churches of Christ” have tried to accomplish. They may have federation but they very evidently do not know what unity is in the sight of God. Nor can they affect it upon such a basis. We learned as children in school that fractions cannot be added until a common denominator is found. Even so there can be no unity among people of different religious bodies until they are all converted to Christ and come into the body of Christ.

The Catholic recognizes the voice of the church as supreme; then comes the voice of tradition and least and last of all the Word of God. The Mormon recognizes the Book of Mormon as more perfect and supreme than the scriptures. This is the only basis upon which he can be a Mormon. But a Christian can recognize only the authority of Christ in the scriptures. Therefore, until he can convert the Catholic and the Mormon, and the Baptist, and the Methodist, and all other sectarians to the Bible as the only rule of faith and practice and the sole standard of authority in religion, there can be no unity. Of course, each might make certain concessions and compromises until they affect union but it could never be the “unity of the Spirit” no matter how much peace might exist.

There are no compromises that truth can make for the only variation or substitution for truth is error. When convictions in truth are sold out for the sake of peace then peace with men has been purchased at the expense of peace with God. This is too great a price. Peace at any price is not worth having. You can unite with the Devil on his terms.

When convictions concerning truth are sold out, then one has only policy without principle to guide him. When a Gospel preacher or church surrenders their convictions to the point that they can “come down on the plains of Ono” and even discuss “Ecumenical Movements” on the same platform with a Catholic Priest or a Christian. Church preacher they will either repent and return to their first love or eventually go all the way. There is no conviction or recognition of principles to restrain them.

In California, in a previous decade, there was witnessed a “movement” among us headed by Beam to persuade the rest of us to persuade the rest of us to “fellowship” everybody and everything in peace. This was his conception of unity and his contention was that the basis and means to achieve unity was to love everyone enough to fellowship them and draw no lines against error. I heard him contend many years ago in Abilene that “love will accomplish unity.”

Today we are having some more of the same. Ketcherside and Garrett and Chris Lyles, ahve held, according to the religious news, forums on “Fellowship.” Ketcherside and Garrett have swung from the brand of compromise and are promoting the”Anything-arian” type of fellowship — where anything goes. Chris Lyles formerly stood for the truth but has gone into the liberal camp after the example of his brother, Cleon Lyles, and is now looking around for a “pass” into the plains beyond that flows with the rewards (milk and honey) of popularity and prominence. He will find it too.

There is no ground for unity among unbelievers and the only ground for unity among believers is the Word of God. It must conform to the divine pattern– “The Unity of the Spirit” (Eph. 4:1-6). Nothing short of it is in harmony with the prayer of Christ (John 1.7) or Heaven’s will as the Spirit reveals it. Every other course is walking after the flesh (Gal. 5) and -will bring spiritual death.

Truth Magazine, XX:23; p. 8-9
June 3, 1976

By Cecil Willis

Previously, we learned that there was a plurality of persons instrumental in the making of man. God said “Let us make man in our image, after our likeness” (Gen. 1:26). There were three divine persons active in the whole of creation, and likewise three holy persons active in divine providence. Then we studied in Matt. 3, the account of Jesus’ baptism. Jesus was being baptized; the Holy Spirit was descending like a dove; and God spoke from heaven saying, “This is my beloved Son.” So we have already learned there were three divine personalities. We want to continue our study of the Scriptures, showing this to be the Bible truth. But from time to time, we need to stop to consider objections that might be made.

Objections Considered

It is sometimes objected, that if there are three distinct persons in the Godhead, we are therefore worshipping three Gods instead of one. We would have a plurality of Gods. But some seem to be unable to understand that the Deity can consist of three persons. They seem to have no trouble understanding how Deity could manifest Himself in three persons, and yet be one God. But whether these objectors can understand how it can be or not, the Scriptures declare that the three are one. In the following passage notice the mention of each separate person, and then the categorical statement that they are one: “For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in the earth, the spirit, and the water, and the blood; and these three agree in one” (1 Jno. 5:4-8). Regardless of what men might say, or whether they believe it or not, the apostle John says the Father, Son, and Holy Spirit are one. Someone asks, “How can three be one?” I reply by asking, “Is it any more difficult to believe that three can be one than it is to believe that one can be three?” Is it harder to explain how the Father, Son, and Holy Spirit can be one (remember it does not declare them to be one person), than it is to explain how one person, Jesus, can be the Father, Son, and Holy Spirit? It is not a matter of determining which is the harder to explain, but a matter of ascertaining what the Scriptures declare to be the truth on the subject. And we have just seen from the Bible where the three are one, and I believe it. I do not worship a plurality of Gods. I worship the one Deity, which consists of the Father, Son, and Holy Spirit.

But if the charge of those who claim we are “Tritheists” (worshippers of three Gods) were true, they would only have indicted themselves also. If because I believe the Father, Son, and Holy Spirit are separate persons, I am a worshipper of three Gods, are they not worshippers of three Gods while Jesus was on earth, the Holy Spirit was descending to earth, and God was in heaven? They believe in three manifestations. They are therefore guilty of worshipping three divine manifestations. Actually these objectors worship one Diety which consists of three divine persons just as we do. But they choose to call these persons manifestations, instead of persons. But the manifestations are in the form of persons.

Then we are asked, “What about Isa. 9:6?” So let us just consider this passage. The passage reads: “For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace.” This passage is cited as showing that God, Christ, and the Holy Spirit are one person. I think it is apparent that it does not declare this. Nothing more is contained in this passage than the truth revealed in Heb. 1:3, and in Phil. 2 which says that Christ was made in the express image of God. Jesus partook of the nature of divinity. He had the attributes of God. This passage in the original language is a difficult one for the translators. In fact, the Greek Old Testament (Septuagint) omits entirely the expressions “mighty God,” and “everlasting Father.” The Hebrew, the original language of the Old Testament, reads “father of eternity,” as the footnote of the ASV indicates. It simply means that Jesus is the Father or author of the ages. The expression deals with time, and not with the nature of the Godhead. The footnote in the Greek says He is the “Father of the age to come.” So this passage is not declaring that the Father, Son, and Holy Spirit are all one person.

Argument Resumed

Now let us resume looking at passages which tell us that Jesus and the Father are not one person. In Jno. 14:28 Jesus says: “Ye heard how I said to you, I go away, and I come unto you. If ye loved me, ye would have rejoiced, because I go unto the Father, and the Father is greater than L” Jesus says that the Father is greater than He is. Is Jesus declaring that He is greater than Himself? How can Jesus be greater than Himself? Yet this is precisely the implication if the “Jesus Only” doctrine be true. Jesus also declared that He was going to the Father. Was Jesus going to be with Himself when He said “I go to the Father.” Since the Father was greater than Jesus, as the passage declares, and since one cannot be greater than himself, therefore Jesus was not the Father.

All of us remember the pitiful last words of our Lord on the cross of Calvary. As Jesus hung on the cross in mortal agony, at the ninth hour he cried, “My God, my God, why hast thou forsaken me?” Jesus could stand the terrible agonies o# the cross, and do so in silence, but when God turned His face from that terrible scene, Jesus cried out as though in a cry of death. Immediately afterward, “Jesus uttered a loud voice, and gave up the ghost” (Mk. 15:33-37). But notice particularly the expression, “My God, my God, why hast thou forsaken me?” Think about the doctrine we are discussing, and then relate it to this passage we are studying. Jesus was being crucified on the cross. But since there is but one person in the Godhead, for such the doctrine declares, to whom was Jesus praying on the cross? Who was Jesus asking not to forsake Him? Really, the original language carried a beautiful thought with it. Jesus is asking “For what purpose hast thou forsaken me?” But of whom is He inquiring this? Of Himself? Is Jesus, while hanging on the cross, praying, “Jesus, Jesus, why hast Thou forsaken Thyself?” Certainly not. He is praying to the Father above, a separate being from Himself. This passage indubitably shows that Jesus and the Father are not one person.

In 1 Tim. 2:5, we find this reading: “For there is one God, and one mediator between God and men, the man Jesus Christ.” Jesus Christ is the mediator between God and men, the passage says, Now, where there is a mediator there must be three persons involved. There must be the two parties at variance, and the mediator. In this instance, there is God, men, and the Lord Jesus Christ. Literally, a mediator is one who stands between two. Moses stood between God and the Israelites, and presented the cause of the Israelites to God, and spoke to the Israelites for God. But Christ is our mediator. But how can Jesus be our mediator between God and man, if He is the one God of this verse? The passage shown says “there is one God and one mediator between God and men, the man Christ Jesus.” Jesus was Deity in human flesh, thus he could represent the cause of both God and man. But if Jesus is the one God of this verse, how can he serve as a mediator between Himself and another? Paul says a mediator is not a mediator of one in Gal. 3:20. If a mediator is one who stands between two, how can Jesus be both the one God and the mediator in this verse? And if he is not the one God and the mediator also, then there are two persons mentioned in this passage, and this destroys the “one person” doctrine.

Another passage similar to the one just used is 1 Jno. 2:1: “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous.” The meaning of the term “advocate” is similar to that of the “mediator.” The word “advocate” is translated from the Greek word paraki~-,tos, and according to Henry Thayer, this word means: “one who pleads another’s cause before a judge, a pleader, counsel for defense, legal assistant, advocate.”

How can one plead another’s cause before himself? If Jesus is the judge, and Jesus is the advocate, then Jesus is pleading man’s cause to Himself. But this would be contradictory to the meaning of the term “advocate.” The truth is: Jesus is our lawyer who stands before God, the offended, and the judge, and pleads for our, the offender’s cause. Thus we have God, the judge, Jesus the pleader, and man the offender, all implied in this passage. Jesus is not both the judge and pleader. God is the judge, the offended; and Jesus is pleading with Him in our behalf. Not only does it deny the doctrine under review in this lesson, but it is a wonderful thought to know that Jesus is pleading in our behalf. Many of us, by our lives, are giving the Lord little upon which to plead for us. We expect Him to do it all. But Jesus only intercedes when we have done our best, and can go no farther.

We have previously stated that the doctrine tinder review in this series of lessons, is subversive of the Sonship of Jesus Christ. Of course this is denied, by saying that these people believe Jesus to be the Son of God. This they do, if they are permitted to define what they mean by the statement “Jesus is the Son of God.” But by the time the explanation is given, Jesus is no longer the Son of God. He has suddenly become His own Son. If God is Jesus, and the Holy Spirit is Jesus and Jesus is Jesus, then if Jesus is the Son of God, He is the Son of Jesus, or His own Son, and this precisely is the sense in which I declare the doctrine subverts the Sonship of Jesus. And I think that this fact is apparent to all.

If I know my own heart, and if I have any insight into my fellow men, we are interested in truth. We have spent time in studying this doctrine in order that the one who reads might see the foundations of our faith, so that he may rationally decide for himself. I do not expect any person to believe what I believe, simply because I believe it, but if inspired reasons can be given for one’s faith, it should become the faith of all. Hence Next week “The Persons of the Godhead.”

Truth Magazine, XX:23, p. 2-5
June 3, 1976

By Donald P Ames

It is sometimes hard for man, living nearly 2,000 years this side of the cross of Calvary, to fully appreciate the suffering and shame that accompanied such a death as Jesus endured on the cross. Although Pilate proclaimed, “I find no guilt in Him” (Jn. 19:4), he was condemned to die a death that was reserved for the very worst of society, and often referred to as “the most terrible punishment of slaves.” According to the Popular And Critical Bible Encyclopedia (Vol. I, p. 475), “The criminal died under the most frightful sufferings-so great that even amid the raging passions of war pity was sometimes excited.” It is to this death we now direct our attention.

It Was Voluntary

First of all, it must be stressed that the death of Jesus was not something over which He had no control. It was not something “that fate had decreed and I can do nothing about.” Jesus affirmed this when he said, “For this reason the Father loves Me, because I lay down My life that I may take it again. No one has taken it away from Me, but I lay it down on My own initiative. I have authority to lay it down, and I have authority to take it up again” (Jn. 10:17-18). As He was arrested, He reminded Peter and the others, “Do you think that I cannot appeal to My Father, and He will at once put at My disposal more than twelve legions of angels?” (Matt. 26:53-the equivalent of 72,000 troops).

But Jesus endured that death! Why? That mankind might be saved from the wrath of God (Rom. 2:5; Matt. 26:28)! He recognized that it was for this purpose He had entered into the world (Matt. 16:21) and He was obedient to the very end, the supreme test of His obedience to the will of God (Phil. 2:8; Heb. 5:8-9). Let us not lose sight of this important fact as we continue our study. It would be something like a man watching a vice slowly close completely crushing his legs, and yet knowing all the time that all he had to do was to move them or say, “stop,” and the process could cease-while the very one he may have been trying to help was busy telling him what a stupid fool he was for doing something so completely irrational.

The Agony

The agony of the death upon the cross lay not just in the shame associated with it (though it was the most shameful of all deaths-Gal. 3:13-a long step downward for the divine Son of God), nor did those so put to death usually die from loss of blood. In fact, very little blood was actually lost until it came time to remove the nails or spikes from the wounds. Historical records reveal that victims removed early enough often lived and recovered completely. On the other hand, the death was a slow, painful process in which a normally healthy individual could sometimes last as long as 36 hours before dying. This is the reason the Jews besought the Romans to break the legs of Jesus and the thieves in order to hasten the process (Jn. 19:31).

Jesus had already been up all night going through the mockery of a trial, and in accord with the Roman custom, had been beaten before being forced to bear his cross to Calvary (Mk. 15:15; Jn. 19:17). His apparent weakened condition is implied by the fact that Simon was compelled to bear the cross for Him (Luke 23:26-though some say this may have been to continue their mockery of Jesus). According to Eusebius, the Romans used such scourgings to get confessions, and sometimes their flesh was so torn their veins, muscles and even their bowels were left exposed from it. Yet from Jesus comes no cry for pity or retaliation due to His innocence (1 Pet. 2:23).

He was placed into position, and the nails or spikes were set upon his hands and feet to await the crushing blow of the hammer that would drive them through the flesh and into the wood below-one agonizing blow after another until they were satisfied. Then the cross was raised and slid down into the hole where the bump at the bottom ripped and pulled on the spikes. Sometimes the wrists were tied up high, making breathing extremely difficult as well. In this position, Jesus finally was able to pause and observe the crowd around Him for whom He was willing to die (1 Pet. 2:24). Was there any respect for the Son of God? Any appreciation for what He was doing? No, nothing but a mockery of all He had sought to impart to them over the past three years (Matt. 27). Even the thieves crucified with Him regarded themselves better than Him (Luke 23:39). Oh, how easy it would have been to tell them “where to go, ” to leave the cross and forget mankind who now dared to mock even the Son of God Himself!

But now the painful reactions to the nails were setting in. The blood loss from the beating and the spikes was now making His heart beat faster, and the throbbing was increasing in His brain with each beat of the heart. Inflamation was setting in because of the presence of the spikes, accompanied with a fever that was rapidly rising. All desire for food was gone, but the throbbing and intense fever produced a thirst that begged to be appeased. Jesus requested something to drink (Jn. 19:28); they offered Him gall and vinegar! The fever continued to intensify for several hours before mortification (decaying of one part of the body while the rest is alive) set in and gangrene slowly spread throughout his body. Soon even the sense of pain was lost as the infection and gangrene continued to spread. Death would be the only relief!

And yet, while a few wept, the soldiers ignored the situation and gambled over His belongings for their part of the loot! The Jews continued to mock and slap at Him! But from the lips of Christ came forth, not a railing, but a plea, “Father forgive them; for they do not know what they are doing” (Luke 23:34). Even the thief who formerly had made mockery of Him, now was moved to repentance to ask for forgiveness (Luke 23:43).

The Loneliness

Perhaps if Jesus had been surrounded and supported by his band of faithful disciples, at least He could have taken comfort in knowing all was not in vain. But in addition to the physical suffering, there was laid upon Him the agony of being forsaken by all those close to Him-those whom He had come to love and trust, those for whom He had so earnestly prayed the night before, yes even those regarded as His “inner circle.”

First of all, Judas-one of His own disciples. Yes, he had known (John 13:21-30), but that did not lessen the sadness of his heart. Judas did not come out openly and deny Him. Even the disciples did not fully realize the impact of Judas’ actions. Yet, at the fateful hour, he appeared to plant a kiss (a greeting of close friendship) upon his former leader. Then he stepped back to take his place among the ranks of the enemies (Jn. 18:5).

His own disciples, who shortly before offered to journey to Judea “that we may die with Him” (In. 11:16), were now mixed up and confused. Earlier that evening they had sworn their loyalty (Matt. 26:35). But the actual test was now before them! Peter for a brief second displayed a physical reaction but, when rebuked, turned and fled with the rest! And then to add insult to injury, Jesus had to stand by and hear Peter fulfill what Christ had prophesied-deny Him three times. Yes, Jesus knew-but the loneliness and heartache were still there as He watched His disciples departing, one by one, till finally He remained all alone.

And yet, still he was not really alone. The Bible says he “kept entrusting Himself to Him who judges righteously” (1 Pet. 2:23). If all the others left Him, God was still present! The Father was still with Him in this dark hour. Then, suddenly in this dark hour of agony, as Jesus was made to be sin (2 Cor. 5:21) and a curse (Gal. 3:13) for us, God Himself had to turn His back upon the events transpiring. That close feeling of comfort and encouragement was now gone, that horrible void that so loudly said, “You are now all alone.” From the lips of Jesus comes forth the cry that reaches to the very depth of His soul, “My God, My God, why hast Thou forsaken me?” (Matt. 27:46). Yes, at this point, even God had turned His back upon Jesus because of the sins He bore in our behalf. Yet, Jesus cried out, “My God”-the loyalty that carried through His obedience (Phil. 2:8).

The Result

Isaiah said, “the Lord was pleased to crush Him, putting Him to grief … as a result of the anguish of His soul, He will see it and be satisfied” (Isa. 53:10-11). Jesus voluntarily laid down His life that we might be redeemed (Rom. 3:21-26). He suffered all the agonies men can suffer, and the worst form of loneliness (not even having God to turn to), that God, who turned His back on sin might be pleased with this supreme sacrifice and save those who so spitefully treated His own Son. What are you willing to sacrifice for Him?

Truth Magazine, XX:22, p. 11-12
May 27, 1976

By Larry Ray Hafley

Among believers in the integrity, veracity and authenticity of the Scriptures, no point is more generally received and commonly believed than that of the second corning of Christ. Of course, what men believe or do not believe does not establish the truth; therefore, by the Sacred Oracles we shall note the fact, the time, the “how,” the purposes, and the affect of Christ’s second coming.

The Fact Of His Second Coming

“So Christ was once offered 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). Paul said, “For the Lord himself shall descend from heaven” (1 Thess. 4:16). Further, he said, “For our conversation (citizenship-ASV) is in heaven; from whence also we look for the Savior, the Lord Jesus Christ” (Phil. 3:20). The careful student can readily recall many texts, especially in Paul’s writings, which confidently assume the second coming. Indeed, with the notable exception of 2 Peter 3, holy men of God did not attempt to prove the certainty of our Lord’s second coming. Rather, they spake the doctrine of the Lord with the underlying assurance that all accepted the fact of his second appearance (Cf. 1 Thess. 1:10; 5:2; 2 Cor. 5:10; 1 Cor. 4:5; 1 Pet. 1:13; 1 Jn. 3:2,3). In Acts 1:9-11, the disciples were told, “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.” Perhaps the emphasis and italics should be on the expression, “this same Jesus,” or as Paul said, “the Lord himself.” The one crucified, the one raised, the one who ascended, that one “shall so come” “the second time.”

Infidelity Against the Fact of the Second Coming: (1) Infidelity has said, “Yes, the zealous disciples believed in a second advent, but Jesus never so taught. They merely deified their great teacher and were carried away by similar narrative relative to the gods of antiquity.” So, the argument is that “second advent theology” is the invention of deluded disciples. Enlightened minds should not believe it, especially since Jesus never taught it. If Jesus taught that He would come again, the objection is exploded.

First, this argument assumes that the epistles of the apostles and prophets are merely human productions. Without pausing to argue the case, be it known that the New Testament is the Spirit’s record of what the Lord taught the disciples. “But the … Holy Ghost . . . shall teach you all things and bring all things to your remembrance, whatsoever I have said unto you” (Jn. 14:26). “Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come” (Jn. 16:13). Those who penned the New Testament taught what Jesus communicated to them. They said Jesus would come again. Therefore, Jesus instructed them that He would come again.

Second, the teaching of Jesus speaks to the fact that He will come again. How one can read Matthew 24:42 through 25:46 and avoid a second coming is baffling. Read those verses. It would be as easy to deny the fact of the judgment from that section as it would be to dispute the second corning.

(2) Scoffers argue against the second coming, “saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation” (2 Pet. 3:3,4). Peter answers this argument thusly: First, the flood proves that things do not continue as they were from the creation. It was an interruption of things and an exercise of divine judgment as the second coming shall be (2 Pet. 3:5-8). Second, God is not bound by time as men are. “One day is with the Lord as a thousand years, and a thousand years as one day” (2 Pet. 3:8). The infidel’s argument is based on ignorance of the nature and character of God. Time does not negate His promises nor nullify His purposes. Third, “the Lord is not slack concerning his promise (the promise of his coming – vs. 4) as some men count slackness” (2 Pet. 3:9). The infidel interjects, “So, why does God delay?” Peter answers that it is because He “is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.” Fourth, “the day of the Lord will come” (2 Pet. 3:10).

The Time Of His Second Coming

If I may say so modestly, let me assure you that I know as much about when the Lord will come again as any man who has ever lived. Yes, it is true! No man has ever known more than I do about the time of the second coming of Christ-and I know absolutely nothing about when the Lord will return! Various men and sects have embarrassed themselves, their following, and Christians with their projections of when the Lord is coming. The greatest harm is that unbelievers judge all religion by the folly of date-setters like Wm. Miller of the Adventists and Russell and Rutherford of the Jehovah’s Witnesses. Jesus said, “But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father” (Mk. 13:32). The fact that the Lord will come “as a thief in the night” shows that it will be sudden and unexpected. “No man” knows the day or the hour wherein the Son of man cometh.

Despite these plain Scriptures, men still profess to know that which the Lord said even He did not know. James Tolle quotes a Seventh Day Adventist publication, Present Truth, January 1, 1942, as saying, “Christ has made it plain that his return is to take place in the present generation. It will occur in ‘our time.” Such utterances are not indications of reverence for the word of the Lord. “No man” knows the day or the hour.

The “How” Of His Second Coming

We are not left to surmise and devise theories as to the manner of the Lord’s return. He “shall some in like manner as ye have seen him go into heaven” (Acts 1:11).

(1) Visibly: Jesus ascended visibly and thus shall He come again. “Every eye shall see him” (Rev. 1:7). “We shall see him” (1 Jn. 3:2).

(2) Audibly: “All that are in the graves shall hear his voice” (Jn. 5:28). “For the Lord himself shall descend from heaven with a shout, and with the voice of the archangel, and with the trump of God” (1 Thess. 4:16). “The shout (keleusma) is a word of command, and is used of the shout of the charioteer to his horses or the hunter to his hounds. It is the cry to the rowers uttered by the ship’s master, or to soldiers by their commander. Always there is the ring of authority and the note of urgency” (Leon Morris, The Epistles of Paul to the Thessalonians 87).

(3) With Clouds: “While they beheld, he was taken up; and a cloud received him out of their sight,” and He “shall so come in like manner as ye have seen him go into heaven” (Acts 1:9-11). Therefore, “Behold, he cometh with clouds” (Rev. 1:7).

The Purposes Of His Second Coming.

First, Christ is not coming again in order to offer Himself as a sacrifice for sin (Heb. 9:26-28; 10:10-12, 25, 26; Rom. 6:10). His first coming was not to judge but to save the world (Jn. 3:17; 12:47). However, His second coming shall be to judge, not to save.

Second, Jesus is not coming to offer the wicked another chance. This logically follows the premise above. The fate of every man will be sealed when Christ comes again (2 Cor. 5:10; In. 5:28,29).

Why, then, is He coming again? Simply and succinctly, He is coming again: (1) to raise the dead (Jn. 5:28,29; 6:39,44,54; 12:48; Rom. 2:1-11); (2) to judge the world (Acts 17:30,31); and (3) to destroy this present universe and all things therein (2 Pet. 3:9-11). These facts represent the end of time and life as we know it. Both the negative aspects and the positive purposes of His second coming show that it marks (if we may say so paradoxically) the beginning of the end-the end of all things temporal, the end of God’s divine purpose in the scheme of redemption through Christ.

The Affect Of His Second Coming

What influence does the second coming of Christ have over your life? It may prove humiliating to answer that question. It may be that Christians have deserted apostolic attitudes regarding that great, climatic event. In the New Testament, those who turned to God were “eagerly” anticipating and anxiously awaiting the revelation of God’s Son from heaven. “For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ” (Phil. 3:30-NASB). “You turned to God from idols to serve a living and true God, and to wait for His Son from heaven” (1 Thess. 1:9,10). Is that the kind of thinking that is stressed and impressed on the hearts of saints today? It was obviously theirs, and if they were New Testament Christians, why is our mind not similarly set? Plainly, it is a matter of obeying the exhortation of Colossians 3:14. “If then you have been raised up with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. Set your mind on the things above, not on the things that are on the earth. For you have died and your life is hidden with Christ in God. When Christ, who is our life, is revealed, then you also will be revealed with him in glory.”

One may be full of Bible knowledge about every segment of the Lord’s coming. He may be able to quote every text relative to it, but if the fact of it does not affect or influence his life, the knowledge is dead, being alone. After Peter made his arguments against the scoffers which showed the fact of the Lord’s return, he drove home the force of that fact. “Since all these things are to be destroyed in this way, what sort of people ought you to be in holy conduct and godliness?” “Therefore, beloved, since you look for these things, be diligent to be found by Him in peace, spotless and blameless” (2 Pet. 3:11,14).

Because the Lord will come again, there is a manner of life that must be lived. “Therefore gird your minds for action, keep sober in spirit, fix your hope completely on the grace to be brought to you at the revelation of Jesus Christ” (1 Pet. 1:13). Does the fact that Christ is coming have, that kind of affect in and over your life and that of your family?

Truth Magazine, XX:22, p. 9-10
May 27, 1976