The Time Of The Resurrection

1. THE RESURRECTION OF THE RIGHTEOUS.

John 6:39, 40, 44 -- "The last day." This does not mean a day of twenty-four hours, but a period of time. It will be safe, usually, to limit the word "day" to a period of twenty-four hours only where numeral, ordinal, or cardinal occurs in connection therewith, like "fourth day," etc. When the "day of grace," "day of judgment," "this day," etc., are mentioned, they refer to periods of time either long or short, as the case may be.

1 Cor.15:23 -- "But every man in his own order: Christ the first fruits; afterwards they that are Christ's at his coming." 1 Thess.4:14-17. In both these passages the resurrection of the believer is connected with the coming of Christ. This event ushers in the last day; it is treated as a separate and distinct thing.

2. THE RESURRECTION OF THE WICKED.

As there is a difference in the issue (John 5:28, 29; Dan.12:2, cf. literal Hebrew rendering below) so there is as to time between the resurrection of the righteous and that of the wicked. Phil.3:11 -- "If by any means I might attain unto the resurrection of the dead." It was no incentive to Paul simply to be assured that he would be raised from the dead; for he knew that all men would be thus raised. What Paul was striving for was to be counted worthy of that first resurrection -- of the righteous from among the wicked. The resurrection "out from among" the dead is the resurrection unto life and glory; the resurrection "of" the dead is to shame and contempt everlasting.

1 Cor.15:21-24. Note the expressions used, and their meaning: "Then," meaning the next in order, the Greek denoting sequence, not simultaneousness -- each in his own cohort, battalion, brigade (cf. Mark 4:28 -- "First the blade, then the ear, after that the full corn in the ear"). Nineteen hundred years have already elapsed between "Christ the first fruits" and "they that are Christ's." How many years will elapse between the resurrection of "they that are Christ's" and that of the wicked ("the end") we may not be able to definitely state. But certainly long enough for Christ to have "put all enemies under his feet" (v.25). Three groups or ranks are here mentioned: "Christ," "they that are Christ's," "the end" (the resurrection of the wicked). (Cf. vv.5, 6, 7 -- "Seen of Cephas, then of the twelve: after that . . . after that . . . then . . . and last of all he was seen of me also.") First Christ, afterwards (later then) "they that are Christ's" then (positively meaning afterwards, a new era which takes place after an interval) "cometh the end."

Dan.12:2 -- "And many of them that sleep in the dust of the earth shall awake, some (lit. those who awake at this time to everlasting life, and some (lit. those who do not awake at this time) to shame and everlasting contempt." Some of the most eminent Hebrew scholars translate this passage as follows: "And (at that time) many (of thy people) shall awake (or be separated) out from among the sleepers in the earth dust. These (who awake) shall be unto life eternal, but those (who do not awake at that time) shall be unto contempt and shame everlasting." It seems clear from this passage that all do not awake at one (this) time, but only as many as are written in the book (12:1).

Eevelation 20:4-6 shows that at least a thousand years -- whatever period of time may be thereby designated -- elapses between the resurrection of the righteous and the wicked.

John 5:28, 29; Dan.12:2; Rev.20:12 all show that the resurrection of the wicked is always connected with the judgment, and that takes place at the close and not at the beginning of the Day of the Lord.

Whatever difficulties may present themselves in connection with the resurrection, whatever obstacles of a miraculous or supernatural nature may present themselves in connection therewith are to be met by remembering the truth enunciated by Christ in connection with this very subject: Matt.22:29 -- "Ye do err, not knowing the scriptures, nor the power of God." (Cf. v.23. -- "The same day came to him the Sadducees, which say that there is no resurrection," etc., and the following verses for the setting of v.39.)

The Nature Of The Resurrected Body

a) In General.

Because the Scripture teaches a literal resurrection of the body it is not necessary to insist on the literal resurrection of the identical body -- hair, tooth, and nail -- that was laid under the ground. The idea that at the resurrection we are to see hands flying across the sea to join the body, etc., finds no corroboration in the Scriptures. Such an idea is not necessary in order to be true to the Bible teaching. Mere human analogy ought to teach us this (1 Cor.15:36, 37) -- "thou sowest not that body which shall be." The identity is preserved -- that is all that we need to insist upon. What that identity tie is we may not yet know. After all it is not so much a question of material identity as of glorified individuality. The growth of the seed shows that there may be personal identity under a complete change of physical conditions.

Four things may be said about the resurrection body: first, it is not necessarily identical with that which descended into the grave; second, it will have some organic connection with that which descended into the grave; third, it will be a body which God, in His sovereignty, will bestow; fourth, it will be a body which will be a vast improvement over the old one.

b) The Body of the Believer.

Phil.3:21 (R. V.) -- "Who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory, according to the working whereby he is able even to subject all things unto himself." See also 1 John 3:2; 1 Cor.15:49.

What was the nature and likeness of Christ's resurrection body which our resurrection body is to resemble? It was a real body (Luke 24:39); recognisable (Luke 24:31; John 20:16); powerful (John 20:19).

Summing up these passages, we may say that the resurrection body of the believer will be like the glorified body of Christ.

Characteristics of the believer's resurrection body as set forth in 1 Cor.15: It is not flesh and blood (vv.50, 51; cf. Heb.2:14; 2 Cor.5:1-6; Luke 24:39) -- "flesh and bones," so not pure spirit; a real body.

It is incorruptible (v.43) -- no decay, sickness, pain.

It is glorious (v.43), cf. the Transfiguration (Matt.17); Rev.1:13-17. It has been said that Adam and Eve, in their unfallen state, possessed a glorious body. The face of Stephen was glorious in his death (Acts 6:15).

It is powerful (v.43) -- not tired, or weak; no lassitude; cf. now "spirit is willing, but the flesh is weak"; not so then.

It is a spiritual body (v.44). Here the soul is the life of the body; there the spirit will be the life of the body.

It is heavenly (v.47-49).

c) The Resurrection Body of the Unbeliever.

The Scriptures are strangely silent on this subject. It is worthy of note that in the genealogies of Genesis 5 no age is attached to the names of those who were not in the chosen line. Is there a purpose here to ignore the wicked? In the story of the Rich Man and Lazarus no name is given to the godless rich man; why?

The Redeemed Body And Our Complete Redemption

Rom.8:11-23 -- "And not only they, but ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body" (v.23). See also 1 Cor.6:13-20. In John 6:39 and Job 19:25-27 we are taught that the dust into which our bodies have decayed will be quickened, which indicates a physical resurrection.

This conception of the value of the body is doubtless what leads to the Christian's care for his dead loved ones and their graves. The believer's present body, which is called "the body of his humiliation" (Phil.3:21) is not yet fitted for entrance into the kingdom (1 Cor.15:50). Paul's hope is not for a deliverance from the body, but the redemption of it (2 Cor.5:4).

The Nature Of The Resurrection

THE NATURE OF THE RESURRECTION.

The nature of the resurrection will be explained under different forms of resurrection Firstly- A LITERAL RESURRECTION OF THE BODIES OF ALL MEN -- A UNIVERSAL RESURRECTION.

John 5:28 -- "Marvel not at this: for the hour is coming, in which all that are in the graves shall hear his voice, and shall come forth." 1 Cor.15:22 -- "For as in Adam all die, even so in Christ shall all be made alive." The apostle is speaking of physical death in Adam, and physical resurrection in Christ.

Revelation 20:12, and 2 Corinthians 5:10 both show the necessity of the raising of the body in order that judgment may take place according to things done in the body. See also Job's hope (19:25-27); David's hope (Psa.16:9).

An objection is sometimes made to the effect that we literalize these scriptures which are intended to be metaphorical and spiritual. To this we reply: While the exact phrase, "resurrection of the body," does not occur in the Bible, yet these scriptures clearly teach a physical rather than a spiritual resurrection. Indeed John 5:25-29 draws a sharp contrast between a spiritual (v.25) and a literal (v.28) resurrection. See also Phil.3:21; 1 Thess.4:13-17.2 Tim.2:18- "Who concerning the truth have erred, saying that the resurrection is passed already," indicates that the early church believed in a literal resurrection. Surely there is no reference here to a spiritual resurrection such as we read of in Ephesians 5:14. Acts 24:15 speaks of a resurrection of the just and the unjust- this cannot refer to a spiritual resurrection surely. If the resurrection were spiritual then in the future state every man would have two spirits- the spirit he has here, and the spirit he would receive at the resurrection. The term "spiritual body" describes, not so much the body itself, as its nature. The "spiritual body" is body, not spirit, hence should not be considered as defining body. By the term "spiritual body" is meant the body  is spiritual and not physical. So there is a natural body- a body adapted and designed for the use of the soul; and there is a spiritual body- a body adapted for the use of the spirit in the resurrection day.

The Resurrection Of The Dead!

Under this caption is included the resurrection of both the righteous and the wicked, although, as will be seen later, they do not occur at the same time. This doctrine was taught in the Old and New Testament.

1. IN THE OLD TESTAMENT.

It is set forth in various ways:

In Word: Job 19:25-27- "For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me." Also Psa.16:9; 17:15; Dan.12:1-3.

In Figure: Gen.22:5 with Heb.11:19- "Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure."

In Prophecy: Isa.26:19- "Thy dead men shall live; together with my dead body shall they arise, awake and sing, ye that dwell in the dust." The words "men" and "together with" may be omitted- "Thy dead (ones) shall live." These words are Jehovah's answer to Israel's wail as recorded in verse 17, 18. Even if they refer to resurrection of Israel as a nation, they yet teach a bodily resurrection. See also Hosea 13:14.

In Reality: 1 Kings 17 (Elijah); 2 Kings 4:32-35 (Elisha and the Shunamite's son); 13:21 (Resurrection through contact with the dead bones of Elisha).

The Old Testament therefore distinctly teaches the resurrection of the body. Mark 9:10, which might seem to indicate that the apostles did not know of a bodily resurrection, is accounted for by their unwillingness to believe in a crucified Christ.

2. IN THE NEW TESTAMENT.

In Word: Note the teaching of Jesus in John 5:28, 29; c.6 entire, note especially verse 39, 40, 44, 54; Luke 14:13, 14; 20:35, 36. The teaching of the apostles: Paul, Acts, 24:15; 1 Cor.15; 1 Thess.4:14-16; Phil.3:11; John, Rev.20:4-6; 13.

In Reality: The resurrection of saints (Matt.27:52, 53); of Lazarus (John 11); of Jesus Christ (Matt.28). Our Lord's resurrection assured them of what till then had been a hope imperfectly supported by Scriptural warrant, and contested by the Sadducee's. It enlarged that hope (1 Pet.1:3), and brought the doctrine of the resurrection to the front (1 Cor.15).

The Second Coming Of Christ (4)

IV. THE TIME OF CHRIST'S SECOND COMING.

We need to carefully distinguish between Christ's coming for His saints -- sometime called the "rapture" or "parousia"; and His coming with His saints -- the "revelation" or "epiphany."

In considering the matter of the "signs" of Christ's coming we need to pay particular attention to and distinguish between those signs which have been characteristic of and peculiar to many generations, and have, consequently, been repeated; and those which are to characterise specifically the near approach of the coming of Christ. Christians are not altogether in the dark concerning these facts: Luke 21:29-33 -- "So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand" (v.36). Also 1 Thess.5:1-8 -- "But ye, brethren, are not in darkness, that that day should overtake you as a thief" (v.4).

1. NO ONE KNOWS THE DAY NOR THE HOUR

Matt.24:36-42 -- "But of that day and hour knows no man, no, not the angels of heaven, but my Father only" (v.36). Mark 13:32 cf. Acts 1:7.

The Scriptures tell us enough regarding the time of Christ's coming to satisfy our faith, but not our curiosity. These statements of the Master should be sufficient to silence that fanaticism which is so anxious to tell us the exact year, month, and even the day when Christ will come. This day is hidden in the counsels of God. Jesus Himself, by a voluntary unwillingness to know, while in His state of humiliation, showed no curiosity to peer into the chronology of this event. We should not nor ought we to want to know more than Christ did on this point. Can it be that "that day" was not yet fixed in the counsels of the Father, and that its date depended, somewhat at least, upon the faithfulness of the Church in the evangelising to the world? We know not certainly. The Revelation which Jesus gave to John would seem to teach that "that day," which was at one time hidden from Christ, is now, in His state of exaltation, known to Him.

2. YET, WE MUST NOT FORGET THAT WHILE WE MAY NOT KNOW THE EXACT DAY OR HOUR OF CHRIST'S COMING, WE MAY KNOW WHEN IT IS NEAR AT HAND. (Matt.24:36-42; 1 Thess.5:1-5.)

There are certain "signs" which indicate its nearness:

General apostasy and departure from the faith (1 Tim.4:1; 2 Tim.3:1-5; Luke 18:8).

A time of great heaping up of wealth (James 5:1-9).

A time of great missionary activity (Matt.24:14). Consider the missionary activity of the last century. Is it not marvellous? Is it a "sign" of His coming?

The modern history of the Jews throws much light on the question of the nearness of Christ's coming. The following facts are interesting in this connection: The large number of Jews returning to Palestine; the waning of the power of the Turkish government, which has held Palestine with an iron hand and has excluded the Jew; the plans already before the nations to give the Holy Land to the Jews by consent of the powers; the early and latter rain in Palestine; railroads, electric lights, etc., now in the land long desolate -- the fig-tree is budding, and the hour of the coming is at hand.

It should not be forgotten in this connection that many of the signs mentioned refer primarily to the coming of Christ with His saints. But if that stage of the coming be near then surely the first stage of it must be. Other signs have reference to the first stage in the one great event of His coming, which is known as the "rapture" or Christ's coming for His saints.

3. IT SEEMS CLEAR FROM THE TEACHING OF THE SCRIPTURES THAT THERE IS NOTHING TO PREVENT THE COMING OF CHRIST FOR HIS SAINTS AT ANY MOMENT.

By this is meant that there is nothing, so far as we can see from the teaching of the Scriptures and the signs of the times, to hinder the introduction of the Day of the Lord, or the Second Coming of Christ looked upon as a great whole -- a series of events, by Christ's coming to take His own people unto Himself. In other words, there is nothing to hinder the "rapture" or "parousia" -- the "epiphany," "manifestation," or "revelation" is something for a later day.

Some objections are offered to this view, which it will be well to examine and answer even though briefly.

First, That the Gospel has not been preached to the entire world (Matt.24:14), therefore the coming of Christ is not imminent.

Reply: We must understand the emphatic words of the text: By "end" is meant the end of the age; but the rapture, or Christ's coming for His saints, of which we are here speaking as being imminent, is not the end of the age. By "world" is meant the inhabited earth; by "Gospel," good news; by "witness," not conversion but testimony. Even if these events are to precede the "rapture," have they not all been fulfilled? See Acts 2:5; 8:4; Rom.10:18; Col.1:6, 23, for the answer, which is certainly in the affirmative. We must give the same meaning to the word "world" in Romans and Colossians that we do to Matt.24:14. Further, is the Church the only witness? See Rev.14:6. If the rapture is not the end of the age, and if an angel can proclaim the Gospel, why cannot part of the work of witnessing be carried on after the rapture?

Second, Peter, James, and John were told that they should not taste of death until they had seen the coming of Christ's kingdom (Matt.16:28; Mark 9:1; Luke 9:27).

Reply: True, but was not this fulfilled when they saw Christ on the Transfiguration Mount? Peter, who was there, in his second epistle (1:16-18) distinctly says it was thus fulfilled.

Third, the disciples were told that they shall not have gone over all the cities of Israel until the Son of Man comes (Matt.10:23).

Reply: Mark 6:30, Luke 9:10 shows that they did not finish all the cities, nor is there evidence anywhere that they ever did, for Israel rejected the message of the kingdom. May it not be that under the restoration of the Jews and the preaching of the "two witnesses" (Rev.11) this shall be accomplished?

Fourth, Christ said "This generation shall not pass, till all these things are fulfilled." See Matt.24:34; Luke 21:32; Mark 13:30. Reply: What is meant by a "generation"? Some would say "forty years," consequently the Master referred to the destruction of Jerusalem, which event was the second coming of Christ. But this is not necessarily the case. The word "generation" may refer to the Jewish race; cf. the use of the same Greek word in Matt.11:16; 16:4; Mark 8:38; Luke 7:31; 16:8; 17:25; Phil.2:15; Psa.22:30; 24:6. And in this connection consider carefully the wonderful preservation of the Jewish race. Other nations have passed away, having lost their identity; the Jew remains -- that generation (race) has not yet passed away, nor will it "till all these things be fulfilled." [FOOTNOTE: Jesus is Coming, by W.E.B., is heartily recommended as an exceedingly helpful book on this subject. The author is indebted thereto.]

The Second Coming Of Christ (3)

III. THE PURPOSE OF THE SECOND COMING.

1. SO FAR AS IT CONCERNS THE CHURCH.

1 Thess.4:13-17; 1 Cor.15:50-52; Phil.3:20, 21, R. V.; 1 John 3:2. When Christ comes again He will first raise the righteous dead, and change the righteous living; simultaneously they shall be caught up to meet the Lord in the air to be with Him forever.

Eph.5:23, 32; 2 Cor.11:2; Rev.19:6-9; Matt.25:1-10. The Church, the Bride of Christ, will then be married to her Lord.

Matt.25:19; 2 Tim.4:8; 1 Pet.5:4; 1 Cor.3:12-15; 2 Cor.5:10. Believers will be rewarded for their faithfulness in service at His coming. (See under The Final Reward of the Righteous, page 266.)

2. SO FAR AS IT CONCERNS THE UNCONVERTED NATIONS AND INDIVIDUALS.

Matt.24:30; Rev.1:7; Matt.25:31, 32; Rev.20:11, 12; Isa.26:21; 2 Thess.1:7-9. A distinction must be recognized between the judgment of the Living Nations, and that of the Great White Throne. These are not the same, for no resurrection accompanies the judgment of the Living Nations, as in the case of the throne judgment. Further, one thousand years elapse between these two judgments (Rev.20:7-11). Again, one is at the beginning of the Millennium, and the other at its close.

3. WITH REFERENCE TO THE JEWS.

The Jews will be restored to their own land (Isa.11:11; 60) in an unconverted state; will rebuild the temple, and restore worship (Ezek.40-48); will make a covenant with Antichrist for one week (seven years), in the midst of which they will break the covenant (Dan.9:27; 2 Thess.2); they will then pass through the great tribulation (Matt.24:21, 22, 29; Rev.3:10; 7:14); are converted (as a nation) at the coming of Christ (Zech.12:10; Rev.1:7); become great missionaries (Zech.8:13-23); never more to be removed from the land (Amos 9:15; Ezek.34:28).

4. WITH REGARD TO ANTICHRIST, AND THE ENEMIES OF GOD'S PEOPLE.

2 Thess.1:7-9; Rev.19:20; 20:10. These shall be destroyed by the brightness of His coming; will be cast finally into the bottomless pit.

5. TO SET UP THE MILLENNIAL REIGN ON THE EARTH.

The Millennium means the thousand years reign of Christ upon the earth (Rev.20:1-4). Some think that it is the continuation of the Kingdom Age broken off by the unbelief of the Jews at the time of the Apostles.

The Millennium begins with the coming of Christ with His saints; with the revelation of Christ after the great tribulation (Matt.24:29, 30); at the close of the seventieth week of Daniel. For illustration, see Rev.19:11-14; Dan.7:21, 22; Zech.14:3-9.

Then come the destruction of Antichrist, the binding of Satan, and the destruction of the enemies of God's people (Rev.19:20; 20:1-3, 10).

The Judgment for the Living Nations (Matt.25).

The conversion and missionary activity of the Jews (Zech.8:13-23; cf. Acts 15:14-17). Then, we may have a converted world, but not now, nor in this age; Israel, not the Church, then concerned.

The nature of the Millennium:

It is a Theocracy: Jesus Christ Himself is the King (Jer.23:5; Luke 1:30-33). The Apostles will, doubtless, reign with Christ over the Jews (Isa.66; Matt.19:28); the Church, over the Gentile nations (Luke 19:11-19; Heb.2:6, 7).

The capitol city will be Jerusalem (Isa.2:1-4). Pilgrimages will be made to the Holy City (Zech.14:16). The reign of Christ will be one of righteousness and equity (Isa.11:4; Psa.98:9).

A renovated earth (Rom.8:19-31; Isa.65:17; c.35).

The events closing the Millennium are apostasy and rebellion (Rev.20:7-9); the destruction of Satan (Rev.20:10); the Great White Throne judgment (Rev.20:11-15); a new heaven and a new earth (Rev.21 and 22).

The Second Coming Of Christ (2)

II. PURPOSE OF THE SECOND COMING OF CHRIST.

1. A PERSONAL AND VISIBLE COMING.

Acts 1:11 -- "Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, who is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." 1 Thess.4:16, 17 -- "For the Lord himself shall descend from heaven." Rev.1:7. From these scriptures we learn that by the second coming of Christ is meant the bodily, personal, and visible coming of our Lord Jesus Christ to this earth with His saints to reign.

2. ERRONEOUS VIEWS CONCERNING THE SECOND COMING OF CHRIST.

a) That the Second Coming Means Christ's Coming at Death.

This cannot be the meaning, because --

Death is not attended by the events narrated in 1 Thessalonians 4:16, 17. Indeed the second coming is here set forth as the opposite of death for "the dead in Christ shall rise" from the dead when Christ comes again. According to John 14:3, Christ comes for us, and not we go to Him: "I will come again, and receive you unto myself."

John 21:21-23 -- "Peter seeing him (John) saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? Follow thou me. Then went this saying abroad among the brethren, that that disciple should not die; yet Jesus said not unto him, He shall not die; but, if I will that he tarry till I come, what is that to thee?"

1 Corinthians 15:50-57 declares that at the second coming of Christ we overcome, not succumb to, death. See John 8:51; Matt.16:28.

The foolishness of such interpretation is seen if we substitute the word "death" for the second coming of Christ in such places where this coming is mentioned, e.g., Phil.3:20; Matt.16:28 -- "Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom."

b) That the Second Coming Means the Coming of the Holy Spirit.

There is no doubt but that the coming of the Holy Spirit is a coming (John 14:21-23), but it is by no means the second coming, and for the following reasons:

Many of the testimonies and promises of the second coming were given after Pentecost, e.g., Phil.3:21; 2 Tim.4:8; 1 Thess.4:16, 17; 1 Cor.15:51, 52.

Christ does not receive us unto Himself, but comes to us, at Pentecost. In the second coming He takes us, not comes to us.

The events of 1 Thessalonians 4:16, 17 did not occur on the day of Pentecost, nor do they occur when the believer receives the Holy Spirit.

c) That the Second Coming refers to the Destruction of Jerusalem.

Reply: The events of 1 Thessalonians 4:16, 17 did not take place then.

John 21:21-23, and Rev.22:20 were written after the destruction of Jerusalem.

From all that has been said then, it seems clear that the second coming of Christ is an event still in the future.

3. THE NEED OF RECOGNISING THE DISTINCTION BETWEEN CHRIST'S COMING FOR HIS SAINTS AND WITH HIS SAINTS.

There is a distinction between the presence and the appearing of Christ: the former referring to His coming for and the latter with His saints. We should
remember, further, that the second coming covers a period of time, and is not the event of a single moment. Even the first coming covered over thirty years, and included the events of Christ's birth, circumcision, baptism, ministry, crucifixion, resurrection, etc. The second coming will also include a number of events such as the rapture, the great tribulation, the millennium, the resurrection, the judgments, etc.

The Second Coming Of Christ!

I. ITS IMPORTANCE.

1. ITS PROMINENCE IN THE SCRIPTURES.

It is claimed that one out of every thirty verses in the Bible mentions this doctrine; to every one mention of the first coming the second coming is mentioned eight times; 318 references to it are made in 216 chapters; whole books (1 and 2 Thess., e.g.) and chapters (Matt.24; Mark 13; Luke 31, e.g.) are devoted to it.

It is the theme of the Old Testament prophets. Of course, they sometimes merge the two comings so that it is not at first sight apparent, yet the doctrine is there. (1 Pet.1:11).

Jesus Christ bore constant testimony to His coming again (John 14:3; Matt.24 and 25; Mark 13; Luke 21; John 21:22).

The angels, who bore such faithful testimony to Christ's first advent, bear testimony to His second coming (Acts 1:11; cf. Heb.2:2, for the faithfulness of their testimony).

The apostles faithfully proclaimed this truth (Acts 3:19, 20; 1 Thess.4:16, 17; Heb.9:28; 1 John 2:28; Jude 14, 15).

2. THE CHURCH OF CHRIST IS BIDDEN TO LOOK FORWARD TO CHRIST'S SECOND COMING AS ITS GREAT HOPE.

Titus 2:13 -- "Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ." 2 Pet.3:12. The one great event, that which supersedes all others, towards which the Church is to look, and for which she is to ardently long, is the second coming of Christ.

G3. IT IS SET FORTH AS THE DOCTRINE WHICH WILL PROVE TO BE THE GREATEST INCENTIVE TO CONSISTENT LIVING.

Matt.24:44-46; Luke 21:34-36 -- "And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. . . . Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man." 1 John 2:28; 3:3. The test which the church should apply to all questions of practice: Would I like to have Christ find me doing this when He comes?

4. IT IS A DOCTRINE OF THE GREATEST COMFORT TO THE BELIEVER.

1 Thess.4:14-18. After stating that our loved ones who had fallen asleep in Christ should again meet with us at the coming of our Lord, the apostle says, "Wherefore comfort one another with these words."

Why then should such a comforting and helpful doctrine as this be spoken against? Many reasons may be suggested: the unreadiness of the church; preconceived views (2 Pet.3:4); extravagant predictions as to time; lack of knowledge of the Scriptures. May not the guilt on our part for rejecting the second coming of Christ be as great if not greater than that of the Jews for rejecting His first coming?

Why We Should Forgive

There is something exquisitely sweet about holding a grudge. The ability to withhold forgiveness and indulge in self-righteous feelings is a heady power. God is the God of justice. Wrongs should be righted. And we deserve to feel contempt for those who hurt us. Except that it's all a lie. Refusing to forgive doesn't grant us power, it enslaves us to sin. And feeling contempt for others very rarely makes a significant difference in their lives. Absolutely, no good whatsoever comes from refusing to forgive; this is why Jesus said we are to forgive one another seventy times seven (Matthew 18:22). We should forgive so much that it becomes second nature—our automatic response to offences. 

God gives us two very good reasons in Scripture for why we should forgive. First, God commands us to forgive others. God forgave us while we were His enemies (Romans 5:10), and we should do likewise with one another. Second, those who do not forgive others indicate that they themselves have not been forgiven because a truly regenerated heart is a forgiving heart (Matthew 6:14-15). If we are filled with resentment and bitterness, we are exhibiting the "works of the flesh," not the fruit of the Spirit which is evidence of true salvation (Galatians 5:19-23).

Most importantly, when we disobey one of God's commands, such as the command to forgive, we sin against Him. In refusing to forgive another person, we sin against that person, but also against God. Considering that God puts our transgressions as far from Him as the east is from the west (Psalm 103:12), He expects us to extend this same grace to others. Our sin against God is infinitely more egregious than anything another person can do to us. Jesus' parable of the unforgiving servant (Matthew 18:23-35) illustrates this truth. The servant had been forgiven a massive debt—symbolic of the debt of sin we owe to God—then refused to forgive a minor debt of a friend. The lesson of the parable is that if God's forgiveness toward us is limitless, so should ours be limitless toward others (Luke 17:3-4).