| The Christian Life | May 1944 |
At His Coming
“Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ.”—I Peter 1:13
THE grace, or favor promised to every true follower of the Master is the embodiment of Christian hope, the mainspring of Christian zeal and vigilance. The full fruition of this hope is to be realized at the revelation of Jesus Christ. Christ’s revelation takes place following His second coming. It is not a momentary and terrifying display of divine glory flashed across the sky at the instant of His coming, but one of the progressive events which transpire during the time of His presence, a revealing accomplished by what the Scriptures describe as a bright shining which occurs as a result of His return.
The beauty of the prophetic teachings on this subject is not apparent to the casual reader of the Scriptures, and is hidden entirely from those whose minds are beclouded by the traditional teachings of the Dark Ages. In the light of the new day now dawning, the precious truths pertaining to the Master’s second visit to the earth are understandable, and when understood are found to be reasonable and inspiring. The prophecies and promises relating to Christ’s coming were not put in the Bible to frighten the reader, but to inspire him. There is no influence in life so potent as the truth, and the clearer the truth becomes to us the more energetic we should be, in obeying its precepts.
One of the advantages enjoyed by the Lord’s people in the closing years of the Gospel age is the opportunity of knowing something of the original languages in which the Scriptures were written. Not that it is necessary for Christians to be Hebrew and Greek scholars in order to understand the Bible, but with aid in understanding certain key words of the prophecies now obtainable through Hebrew and Greek concordances, it is possible to gain a clearer knowledge of truths pertaining to events unfolding before us. In the New Testament prophecies relating to Christ’s second coming, three of these key words appear, and by noting the particular meaning of each and the context in which it is used, the whole subject of our Lord’s second advent becomes one of simplicity and inspiration. These three words are parousia, epiphaneia and apokalupsis.
Parousia—Presence
The Greek word parousia means “presence,” and not “coming,” as it is frequently mistranslated in our Common Version Bibles. Through a misunderstanding of the manner of our Lord’s return, theologians have erroneously attached the thought of “coming” to the word parousia, and because of this, some Greek dictionaries give coming as a secondary meaning. Careful students of the Bible, however, will not be misguided by false meanings that have been attached to words by those who did not understand the truth.
More important than the opinions of Greek scholars is the inspired use of the word in the Scriptures. In Philippians 2:12 the Apostle Paul employs parousia to contrast his presence with the Philippian brethren with his absence from them, thus furnishing an inspired example of its true meaning. In this passage parousia is properly translated “presence.” In order that we may see clearly that “presence” is the real and consistent meaning of this word as used in the prophecies, let us examine each of the several passages in which it is used.
The first New Testament use of parousia is found in Matthew 24:3. The disciples asked Jesus what would be the sign of His parousia. It is in response to this question that our Lord gave His detailed prophecy of events that would occur at the end of the age, a period which He describes as “the days of the Son of Man.” (Luke 17:26) Because parousia is mistranslated “coming” in this passage, many students of prophecy have been misled to believe that the fulfillment of the various signs which Jesus mentions would constitute proof that He was soon to come. But when we realize that parousia means “presence,” we see that the fulfillment of the signs betokens the fact that Christ has already returned.
In Matthew 24:37, Jesus compares the days of Noah with the days of His parousia. To use the word “coming” as a translation of parousia in this text destroys the comparison which the Lord makes. He is not comparing the “coming” of Noah with His second coming, but “the days of Noah”—the days preceding the flood—with the days of His parousia, or presence.
That this is the real point of the Master’s lesson is even more apparent when we note Luke’s account of the same statement, which reads: “And as it was in the days of Noe, so shall it be also in the days of the Son of man.” There can be no question here as to what is meant, and by comparing this statement with Matthew’s account, we find unmistakable proof that the parousia of the Son of man does not refer to the moment of His arrival, but covers the entire period of His presence.
Christ’s Thousand-Year Presence
The next use of the word parousia is in I Corinthians 15:23, where Paul tells us of the two resurrections. He explains that all in Christ are to be made alive, “every man in his own order.” He outlines the order of the resurrection as being “Christ the firstfruits; afterward they that are Christ’s at His parrousia.” That parousia is here used by the apostle to cover the whole period of Christ’s thousand-year presence is clearly shown by the next verse, which reads, “Then cometh the end, when He shall have delivered up the Kingdom to God, even the Father; when He shall have put down all rule and all authority and power.” This is the work to be accomplished during the thousand years of Christ’s reign, as the apostle goes on to explain in verse 25, “For He must reign, till He hath put all enemies under His feet.” It is manifest, then, that the moment of Christ’s arrival is not what Paul refers to in verse 23, but rather the fact of His presence during His Kingdom reign.
Parousia is again used in I Corinthians 16:17, where Paul says: “I am glad of the coming [parousia] of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied.” Obviously, it was the presence of these brethren with the apostle which supplied in his life what was lacking on the part of the Corinthian brethren, hence “presence” would have been a much better translation of the word parousia than the word “coming,” as given in our Common Version.
Twice in II Corinthians 7:6,7, the word parousia is used. In these instances Paul is referring to the presence of Titus, and explaining that not only was his presence a great blessing, but also the fact that he represented the Corinthian brethren who had conveyed messages of comfort and consolation through him. Here, also, “presence” is the real thought, rather than “coming.”
Only in two instances have the translators of our Common Version given us the proper translation of parousia. One of these is the next appearance of the word in the New Testament, where the apostle is speaking of his own presence among the Corinthian brethren. Paul, writing ironically concerning reports he had heard about himself, says, “For his letters, say they, are weighty and powerful; but his bodily presence [parousia] is weak, and his speech contemptible.” (II Corinthians 10:10) In this text no other word but presence could possibly be used, and it furnishes a valuable and inspired key as to the real meaning of parousia.
The next text is that of Philippians 1:26. The Common Version translation of this whole verse is ambiguous, so we give the Emphatic Diaglott and the Revised Version rendering which is as follows: “That your boasting may abound by Christ Jesus, in me, through my presence [parousia] with you again.” It is plain in this case that “presence” is the real meaning of the Greek word parousia.
Standing Before The Lord
The Apostle Paul was a very close student of the Master’s teachings, as evidenced by his use of the word parousia in I Thessalonians 2:19, which is the next appearance of the word in the New Testament. We quote: “For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at His parousia?” Much of the beauty of this text is lost through another instance of mistranslation in the Common Version rendering. The word which is translated “presence” should read “to stand before.”
In Luke 21:36 Jesus admonishes His followers to be watchful and prayerful that they might be worthy to stand before Him at the time of His presence. A great deal of Paul’s first epistle to the Thessalonians deals with the subject of Christ’s presence, and events associated therewith, and in the text quoted above, He is saying to the brethren at Thessalonica that if they prove worthy to stand before the Son of man at His presence, it will constitute for him a crown of rejoicing.
Paul continues his admonition to the brethren in the third chapter of I Thessalonians, and again uses the word parousia. The Common Version mistranslates it “coming,” but the word “presence” is better when considered in the light of what Paul is saying. In order to grasp his full thought we quote verses 12 and 13: “And the Lord make you to increase and to abound in love one toward another, and toward all men, even as we do toward you: to the end He may stablish your hearts unblamable in holiness before God, even our Father, at the parousia of our Lord Jesus Christ with all His saints.”
In chapter 4, verse 15, Paul furnishes additional information relative to the time of Christ’s presence, saying, “For this we say unto you by the Word of the Lord, that we which are alive and remain unto the parousia of the Lord shall not prevent them which are asleep.” It is only the nominal church view of our Lord’s return that calls for the word “coming” as a translation of the word parousia in this text. Obviously, the word “presence” fits just as well, and even better.
In the concluding admonitions of his first letter to the brethren at Thessalonica, Paul once more uses the word parousia. He indicates that he was praying for the preservation of the church, that it be preserved blameless, “unto, the parousia of our Lord Jesus Christ.” (I Thessalonians 5:23) “Presence” would be a much better translation than “coming” in this instance as in others, and would make the text harmonize with other prophecies which show that the true church would still exist upon the earth in the flesh during the early period of Christ’s second presence.
Paul Corrects a Misunderstanding
Paul’s first letter to the Thessalonians made it so plain that the early period of Christ’s. parousia, while known to the, church, would come upon the world as a thief in the night; that; some of the brethren concluded, and were teaching that Christ had already returned. Hearing of this, Paul wrote another letter in which he corrects that misunderstanding. In this second letter we find the next use of the word parousia. He writes, “Now we beseech you, brethren, by the parousia of our Lord Jesus Christ, and by our gathering together unto Him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand.”—II Thessalonians 2:1,2
Contrary to the methods used by many modern students of prophecy, Paul did not refute the claim that Christ had already come by observing that the earth was not on fire, or that other cataclysmic upheavals of nature were not occurring. Paul knew that the brethren had properly understood his first epistle with respect to the manner of Christ’s presence, so the argument he presents in his second epistle to prove that the parousia had not already begun, was merely that there were other prophetic events which must first be fulfilled.
He then tells of a great falling away from the faith, and the development of an antichrist system, which he describes as the “man of sin,” “the mystery of iniquity.” The growth and reign of the antichrist, the counterfeit Christ, are now historical facts for which we no longer need to wait. Indeed, as we follow through with Paul’s lesson, we find that he furnishes what, in our day, constitutes an irrefutable evidence that Christ HAS returned. In verse 8 of the chapter, he tells us that the antichrist system would be destroyed by the “brightness of His parousia.”
Luke 17:24 quotes Jesus as saying, “For as the lightning, that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so shall also the Son of man be in His day.” The word translated “lightning” means bright shining, and Jesus is telling us that there is to be a bright shining, or enlightenment, come to the world as a result of His presence. (Matthew 24:27) The prophecy of Daniel 12:4 refers to this in less symbolic language, saying, “knowledge shall be increased.”
Both Daniel’s and Jesus’ prophecies are in agreement with Paul’s statement concerning the brightness of Christ’s parousia, and that the brightness, or bright shining of Christ’s presence is one of the causes contributing to the destruction of’ the antichrist. This is the prophetic way of explaining to us that the sinister antichrist system of Papacy cannot continue to stand under the light of the increasing knowledge of our day. Regardless of what temporary moves may be made, it is clear that superstition is being destroyed, and the priest-ridden Peoples of Europe and the world are gradually being set free under the increasing light of the new day, “the day of the Lord.”
James Admonishes the Brethren
In the Epistle of James, the word parousia is used twice. (Chapter 5, verses 7 and 8) In keeping with the methods of Jesus and the other apostles, James also uses the truth pertaining to Christ’s second presence and the establishment of His Kingdom as the basis for encouraging the brethren to be faithful. A study of this passage indicates that “presence” is the real thought of the apostle, and not the moment of Christ’s return—that parousia here, as elsewhere, should have been translated “presence,” and not “coming.”
One of the best proofs afforded us in the Scriptures that the word parousia really means “presence,” and not “coming,” is the manner in which it is used by the Apostle Peter in his second epistle, chapter 1, verse 16. The apostle is referring to his experience on the Mount of Transfiguration, when Jesus was present with the three disciples, and they witnessed a very outstanding manifestation of divine power. He describes it as the “power and parousia of our Lord Jesus Christ.” No other translation of the word parousia except “presence” conveys the apostle’s real thought in this text. Prof. Rotherham noticed this, and it made him decide that parousia could mean nothing but “presence,” hence throughout his latest translation he renders parousia by the word “presence.”
Having opened his second epistle with an exhortation to faithfulness in view of the Christian’s hope of reigning with Christ during His presence, the apostle comes back to the subject in the closing chapter, chapter 3. Verse 4 reads: “And saying, Where is the promise of His parousia? for since the fathers fell asleep all things continue as they were from the beginning of the creation.”
Much depth of meaning is lost in this passage by the mistranslation of parousia to read “coming.” Peter is not saying that anyone would deny that promises had been made that Christ would return. The point he is making is that some would deny the fact of Christ’s presence after it had become a reality.
In this same third chapter, verse 12, Peter uses the word parousia again, saying “Looking for and hastening unto the parousia of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat.” “Presence” in this text also gives us a clearer understanding of the apostle’s real thought. Incidentally, it is interesting to note that in this passage the apostle tells us that the present heavens and earth are destroyed in the presence of the day of God. Some have found it difficult to believe that Christ is already present, because of the widespread trouble and suffering in the earth. There is, however, no inharmony of thought in this respect when we realize that the overthrow of Satan’s world occurs during the early period of the parousia.
The last New Testament use of the word parousia is by the Apostle John. (I John 2:28) John, like the other apostles, couples the importance of Christian steadfastness and faithfulness with dispensational truth. He encourages the brethren, as little children, to abide in Him, that they may not be ashamed before Him during His presence. This is the same thought expressed by Jesus in a text previously quoted. (Luke 21:34-36) Comparing it with the Master’s exhortation, it becomes evident that John is referring to the early period of the second presence, rather than the time of Christ’s immediate arrival.
We see, then, after examining all the passages in which the word parousia appears, that its real meaning is “presence.” Its use in these prophecies and promises describes the fact of our Lord’s presence. It contains no thought of a particular length of time. Whether Christ’s presence is of long or short duration, and what occurs during the time He is here must be determined from the examination of other Greek words pertaining to the subject.
Epiphaneia—Manifestation
One of the Greek words used in New Testament Scriptures relating to the period of Christ’s presence is epiphaneia. Prof. Strong gives the meaning of this word as “manifestation.” It has associated with it also the thought of brightness, or bright shining, which indicates a manifestation by means of bright shining. This Greek word is not used in the prophecies to designate any particular time of the Lord’s parousia. The only manner in which it may indirectly indicate time is in the fact that the manifestation of Christ’s parousia or “presence” is progressive.
In II Thessalonians 2:8, Paul uses both parousia and epiphaneia, and in this inspired use of the two words is revealed the manner in which they are related to each other in the prophecies. The apostle speaks of the epiphaneia of Christ’s parousia, which, in English, would mean the bright shining, or manifestation of Christ’s presence. Thus we see that parousia denotes merely the fact of Christ’s presence—the presence that continues for a thousand years—and that epiphaneia relates to the manner in which Christ’s presence becomes known, and also its effect upon people and institutions.
Christ’s parousia, we believe, became a reality in 1874. Shortly thereafter the bright shining of His parousia, illuminating the prophecies of the Scriptures, manifested the fact of His parousia to faithful watchers in Zion. The epiphaneia, or brightness of Christ’s parousia has continued and increased since that day, manifesting to thousands that our Lord has returned. As yet, however, mankind in general is unaware of Christ’s presence. It is true, the world is affected by the bright shining; affected to, such a degree that there is increasing confusion among men and the institutions of men. This, bright shining of Christ’s presence is already beginning to cause the tribes of the earth to, mourn. They see the result, and. experience the turmoil precipitated by the epiphaneia of the parousia, but as yet are unaware of the real cause of earth’s troubles.
As the bright shining continues, however, it will eventually manifest the fact of Christ’s presence to all mankind. Thus we see that while there is progression in the events associated with the bright shining of Christ’s presence, the word epiphaneia itself is not used in the Scriptures to designate or set aside a particular period of time. We are not to understand, therefore, that the word parousia describes merely an early period of Christ’s presence, and that epiphaneia applies to a second period. Christ’s parousia is the entire period of His presence, and epiphaneia is the bright shining manifestation of His presence. Without this bright shining manifestation, neither the church nor the world would ever know of the parousia.
The word epiphaneia appears only six times in the New Testament, one of which we have already considered in II Thessalonians 2:8; the remaining five are as follows:
I Timothy 6:14—“That thou keep this commandment without spot, unrebukable, until the appearing [epiphaneia] of our Lord Jesus Christ.”
II Timothy 1:10—“But is now made manifest by the appearing [epiphaneia] of our Savior Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the Gospel.” This text refers to the brightness of Christ’s first advent, and that as the great Light-giver He brought life and immortality to light. The result at that time was limited to the church, even as the bright shining of His second parousia is, as yet, known only to the church.
II Timothy 4:1—“I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead at His appearing [epiphaneia] and His Kingdom.” Note that the apostle here associates Christ’s epiphany with His Kingdom, thus proving that the bright shining of His presence continues throughout the entire period of His presence.
II Timothy 4:8—“Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day; and not to me only, but unto all them also that love His appearing [epiphaneia].”
Titus 2:13—“Looking for that blessed hope, and the glorious appearing [epiphaneia] of the great God and our Savior Jesus Christ.”
Apokalupsis—Disclosure
The inspired writers of the New Testament often used the Greek word apokalupsis in their references to the period of Christ’s parousia. Prof. Strong defines apokalupsis as meaning “disclosure.” In our Common Version it is most frequently translated “revelation.” It appears to be more limited in meaning than does the word epiphaneia, which not only denotes a manifestation, but indicates the manner in which it occurs, that is, by means of a bright shining.
Only from the standpoint of the increasing revelation of our Lord’s presence, first to the church and then to the world, does the word apokalupsis in any sense relate to time. It is not used in the Scriptures with reference to a limited period of Christ’s parousia, but to the entire thousand years of His presence. The prophecies show that the full apokalupsis, or revelation, of the glory of God through the presence of Christ, will not be complete until the knowledge of His glory fills the whole earth as the waters cover the sea. That will be the time when “the glory of the Lord shall be revealed, and all flesh shall see it together.”—Isaiah 40:5
It was the bright shining of Christ’s parousia that revealed His presence to the Lord’s people soon after it became a reality. It is the bright shining of the parousia that will reveal His presence to increasing numbers until all will become acquainted with the fact that He has returned and is the reigning King of earth.
Apokalupsis appears six times throughout the New Testament with relation to the second presence of Christ. One instance is that of I Corinthians 1:7, which is simply a reference to the waiting of the church for the coming (apokalupsis) of our Lord Jesus Christ.
I Peter 1:13 uses the word apokalupsis in an exhortation to soberness and a steadfastness of hope until the revelation (apokalupsis) of our Lord Jesus. In the 7th verse of the same chapter, apokalupsis is translated “appearing,” and here also Peter is admonishing the church to Christian faithfulness until the revelation of Jesus Christ.
A very interesting use of apokalupsis is found in I Peter 4:13. It is here that the apostle speaks of the exceeding joy to be experienced by the faithful overcomers when the glory of Christ is revealed. What is this exceeding joy? Turning to Romans 8:19 we find the answer. Paul uses the word apokalupsis in reference to a blessing that is coining to mankind during the time of Christ’s Kingdom. He says, “For the earnest expectation of the creature waiteth for the manifestation [apokalupsis] of the sons of God.” The sons of God are those who, as mentioned by the apostle in the 17th verse, suffer with Christ, that they may be glorified together with Him.
A further confirmation of God’s plan for the church to share in the glory of Christ when that glory is revealed to the world, is found in II Thessalonians 1:7 which reads: “And to you who are troubled rest with us, when the Lord Jesus shall be revealed [apokalupsis] from heaven with His mighty angels.” Jesus mentions this same great event which occurs during the time of His parousia, saying, “When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory, and before Him shall be gathered all nations.”—Matthew 25:31,32
What a joyful experience it will be when all the faithful members of the church, glorified together with Jesus, will be revealed to the world as judges, priests and kings, to direct the affairs of the people for a thousand years, and to dispense the rich blessings of life and happiness promised by the Heavenly Father, and guaranteed by the shed blood of the Redeemer. Not until this work is entirely consummated will the full scope of the apokalupsis of Christ’s parousia be fully uncovered, disclosed, and completely manifested to all.