| Christian Life and Doctrine | April 1974 |
The Presence of The Son of Man
“When the Son of man cometh, shall He find faith on the earth?” —Luke 18:8
SHORTLY before his crucifixion Jesus said to his disciples, “And if I go … I will come again, and receive you unto myself: that where I am, there ye may be also.” (John 14:3) When Jesus addressed these words to his troubled disciples they could not then comprehend all that was involved in the announced departure and coming again of their blessed Master. They believed that he was the Messiah of promise, and naturally they had been expecting that he would at once proceed to establish his foretold messianic kingdom upon the earth, and that through it he would presently fulfill all the prophetic promises which had been made concerning him.
With all this in mind, the sudden announcement of his going away, later to return and gather them unto himself, was most perplexing. They wondered, “What could our Master mean by these strange words?” And it was not until later, when the Holy Spirit came upon the waiting disciples at Pentecost, that they began to grasp with some degree of clearness that Jesus’ going away and coming again constitute essential features of the divine plan for human redemption and deliverance.
They then saw more clearly what Jesus meant by receiving them unto himself—that it meant exaltation to glory, honor, and immortality, and the privilege of living and reigning with him a thousand years. In addition to this they had revealed to them what Peter so clearly set forth a short time later, that his return would mean “times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.”—Acts 3:19-21
Parousia
Much confusion has arisen concerning the manner and object of Christ’s return because of a mistranslation of a Greek word used by Jesus and the apostles pertaining to this great event in the divine plan. The word is “parousia,” which in many instances in the King James version of the Bible is mistranslated “coming,” whereas it should have been translated “presence.” The Apostle Paul uses the word parousia in Philippians 2:12. We quote: “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.”
No twist of the imagination could make this text mean anything if the word “coming” were substituted for presence to translate the Greek word parousia, for he is contrasting his presence with his absence. Certainly Paul, being the scholar that he was, knew the proper Greek words to select. Paul uses the word parousia again in II Corinthians 10:10, where he says concerning himself, “For his letters, say they, are weighty and powerful; but his bodily presence [parousia] is weak, and his speech contemptible.” Here also, if we would substitute the word “coming,” it would be entirely out of place, and it would signally fail to express the thought the apostle had in mind; for it is Paul’s personal presence among the brethren, not his future coming, that is referred to here.
Thus we see that, in the two texts just quoted, the inspired apostle has furnished us with the true definition of “parousia” by applying it to simple circumstances which our finite minds cannot fail to understand. Hence, reasoning from this readily understood application of the word to the personal abiding presence of a human being among other human beings, then applying this same word parousia to the glorified, divine and invisible Christ, it is clearly seen that Jesus’ use of the word in his great prophecy concerning the end of the age is intended to be descriptive of a period of time during which he will be present to direct the affairs of men upon the earth.
It is Paul’s use of the word parousia in the two passages just cited that caused Rotherham in “The Emphasized Bible” to conclude that it should be universally translated “presence,” which he has done. He reluctantly reached this conclusion because of his false conception of what was involved in the return of Christ. We quote him:
“The parousia, in any case, is still in the future, and may therefore be enshrouded in a measure of obscurity which only fulfillment can clear away: it may, in time, be both a period—more or less extended, during which certain things shall happen—and an event, coming on and passing away as one of a series of divine interpositions. Christ is raised as a firstfruit—that is one event; he returns and vouchsafes his ‘presence,’ during which he raises his own—that is another event, however large and prolonged; and finally comes another cluster of events constituting ‘the end.’ Hence, after all, ‘presence’ may be the most widely and permanently satisfying translation of the looked-for parousia of the Son of man.”
Signs of His Presence
In Matthew 24:3 we find the disciples asking Jesus a very pointed question, which was, “Tell us, when shall these things be? and what shall be the sign of thy presence [parousia], and of the end of the world [aion age]?” At his first advent they had not recognized Jesus as the Messiah of promise by his appearance because the prophecies had not indicated anything along this line. Their acceptance of him as the Messiah was based upon the signs which accompanied his presence, such as his many miracles. And now, if he were going away and returning to them later, they concluded that signs would again be necessary to identify him.
In Matthew’s account chapters 24 and 25 are largely given over to setting forth the many signs which Jesus gave in answer to the disciples’ questions. One of these signs is recorded in verses 21 and 22 of chapter 24. Jesus said, “For then [time of his parousia] shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.”
Clearly this sign is based upon the prophecy of Daniel recorded in chapter 12, which reads, “At that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.”
This sign hardly needs an interpretation. Close to two thousand years of human history has been made since Jesus uttered these words but at no time throughout all the centuries has the human race been threatened with utter destruction as is suggested in this sign. ‘But now the human race is facing just this situation. With the introduction of nuclear fission into the hardware of war, it is admitted that certain of the powerful nations do have it within their grasp to destroy all mankind.
And then there is the more recent threat of pollution. The air we breathe, the water we drink, and the land we till are fast becoming polluted to the extent that now we are being warned that on this count also the human race might well work out its own destruction. However, there is a consoling thought in this prophecy, which is the assurance by Jesus that these days of tribulation will be cut short before all flesh is destroyed.
This sign of the Lord’s presence is very understandable, and its fulfillment today in the threatened destruction of the human race so apparent, that even if we had no other sign we could conclude that we are indeed living in the days of the parousia of the Son of man. But there are other signs which are very convincing. One of them is contained in Luke 18:8. Jesus said, in connection with one of his parables, “When the Son of man cometh, shall he find faith on the earth?” Here Jesus indicates that at the time of his coming and second presence there would be a dwindling of faith in the earth. And how true this is today!
We are all aware of the rapid spread of communistic atheism in this generation; of the breakdown of faith in God and divine law, which is almost universal. One of the results of this time is the increase of crime on every hand, and the deterioration of moral standards among the people generally, even affecting those who occupy high places in the world’s governments.
In the symbology of the Bible prophecies the literal heavens are used to depict religious influences in the affairs of men. One of these prophecies is recorded in Luke 21:25,26. We quote: “And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken.”
The “powers of heaven” describes the control that religion has had in the affairs of men until the present time. But these powers are now being shaken, and this is one of the reasons that men’s hearts are failing them for fear as they look ahead to the things coming on the earth.
In the past, religious restraints could be relied upon to hold the people in check to a certain extent, but not any longer. So thinking men and women who are aware of this situation are indeed filled with fear.
Jesus likened the conditions in the world which would result from this eventuality as a roaring of the sea and waves. This symbolism is beautifully described by the Prophet Isaiah: “Woe to the multitude of many people, which make a noise like the noise of the seas; and to the rushing of nations, that make a rushing like the rushing of mighty waters! The nations shall rush like the rushing of many waters: but God shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like a rolling thing before the whirlwind.”—Isa. 17:12,13
It is this disturbed and turbulent condition of the nations and masses with which we are surrounded today. Genuine peace and security are ever becoming more elusive, and this in no small way is the result of what Jesus indicates would be true at the time of his presence; that. is, that there would be very little or no faith left in the earth.
Many Events
Christ’s coming to earth is depicted in the prophecies as a “visit,” expressing God’s interest in and love for the human family. David wrote, “What is man, that thou art mindful of him? and the Son of man, that thou visitest him?” (Ps. 8:4) A visit to the earth and to the human race by a representative of the Creator, the God of heaven, is at the very center of that galaxy of doctrines which constitute the divine plan for the redemption and recovery of the fallen race from sin and death.
Actually, two visits are involved in this manifestation of God’s love for his erring creation. These visits are made by none other than God’s only begotten and beloved Son, the Logos of creation, but better known to us as Christ Jesus our Lord, and the Son of man. While he comes to earth twice, in what is usually referred to as the first and second advents, these two comings are so fully related to each other that in a sense they are but two aspects of one visit.
There are many references in the Old Testament to both aspects of the Lord’s visit to earth, and in the New Testament also there are many prophecies concerning the second advent. These prophecies vary in nature. Those pertaining to the first advent speak of his birth, various features of his ministry, his death and resurrection, as well as his exaltation to the right hand of God. The harmony of these prophecies is generally recognized by all students of prophecy, because they are seen to apply to different periods in that short visit. The time element is so clearly apparent in connection with the first advent prophecies that all who have read them even casually recognize that a period of some length is involved in their fulfillment, and all understand clearly that not all of them were fulfilled at the time Jesus was born.
Second Advent Events
The same basic fact is true concerning the prophecies pertaining to the second advent, although many students of prophecy—especially those of the Middle Ages—have endeavored to have them all fulfilled in a single day of twenty-four hours. And not too many even now realize that the harmony of the prophecies pertaining to Christ’s second advent depends upon recognizing that they are indeed fulfilled at different points of time during the period of his visit.
The greatest event of the first advent was the provision of the ransom through the death of Jesus. It was then that he gave his flesh for the life of the world. The sequel to this event during our Lord’s second presence is the establishment of his kingdom, through the agencies of which the blessings of life secured by the ransom will be dispensed to a sin-cursed and dying race.
But there are many details in connection with the establishment of Messiah’s kingdom! Many of these are specifically mentioned in the prophecies, and it is important to discern as clearly as possible their relationship to each other, and their proper setting in the sequence of events which the prophecies outline.
The Upper Room Promise
As already quoted, in the Upper Room the night before Jesus was crucified he told his disciples that he was going away to prepare a place for them, and that he would come again and receive them unto himself, that where he was they might be also. (John 14:1-3) In the light of other prophecies this would seem to be one of the very early events associated with the Master’s second presence. Paul said, “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.”—I Thess. 4:16,17
“The dead in Christ shall rise first”—this is a reference to all the faithful saints of the Gospel Age who lived and fell asleep in death prior to our Lord’s return. So far as these were concerned, the Lord has received them unto himself. But then there were those who were alive and remained. These also were to be exalted to be with Jesus and their brethren in the “air”—or spirit realm—not all at once, but as they finished their course in death.
Paul refers to this in his lesson on the resurrection. He wrote, “Behold, I show you a mystery; we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead [in Christ] shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality.”—I Cor. 15:51-53
“This corruptible must put on incorruption”—the reason being, as previously stated by Paul, that “flesh and blood cannot inherit the kingdom of God.” (I Cor. 15:50) Some received incorruptibility in the resurrection, after having slept in death. And those who are alive and remain, without sleeping in death, are exalted to immortality in a moment, in the twinkling of an eye, as they faithfully finish their earthly course in death.
“Meat in Due Season”
Those who were “alive” and who “remained” at the time of the resurrection of the sleeping saints are evidently those referred to by Jesus in still another prophecy concerning his return. He refers to them as “servants” who are faithfully watching at the time of his coming, and says, “Blessed are those servants, whom the Lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them.”—Luke 12:37
This “meat in due season” is the rich feast of present truth by which the Lord’s faithful watchers have been spiritually nourished for nearly a hundred years. And how “blessed” indeed it has been to partake of the glorious doctrines of the truth—those doctrines which, in their entirety, assure us of a share in the ruling phase of the messianic kingdom, and the ultimate blessings of all the families of the earth. It is undoubtedly this “blessed” experience that is referred to in Daniel 12:12, which reads, “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.”
The Harvest
Another aspect of the work accomplished by Jesus in the initial stage of his second presence is referred to in the prophecies as a harvest. His kingdom message to natural Israel at the time of his first visit to earth accomplished a harvest. At that time he said to his disciples, “The harvest truly is plenteous, but the laborers are few; pray ye therefore the Lord of the harvest, that he will send forth laborers into his harvest.”—Matt. 9:37,38
Likewise, a harvest work has been in progress in connection with Jesus’ second visit. In replying to his disciples’ question concerning the signs of his second presence, Jesus gave as one of the signs this harvest, or gathering work, among his own people. We quote, “He shall send his angels with a great sound of a trumpet [the trumpet of truth], and they shall gather together his elect from the four winds, from one end of heaven to the other.”—Matt. 24:31
The Greek word here translated “angels” simply denotes messengers. These messengers may be heavenly beings or they may be humans. In this case we understand the reference is to those who are “alive and remain” in the flesh during the harvest period. Their faithfulness in proclaiming the harvest and kingdom message—the Gospel of the kingdom—is one of the tests upon these which, if they are faithful, will prove them worthy when they reach the end of the way to be changed to immortality “in the twinkling of an eye” to live and reign with Christ in his glorious kingdom. Their exaltation is part of the setting-up process of the kingdom.
The Chief Reaper
Revelation 14:14,15 reads, “I looked, and behold a white cloud and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe. Here is a prophecy of the early presence of “the Son of man” in which he is shown with a sickle and a crown, indicating that he came as Reaper and with the authority of a king. He is commissioned to thrust in his sickle and reap, “for the time is come for thee to reap.”
This describes the beginning of the harvest work—the separation of the “wheat” and “tares” as set forth in the Parable of the Wheat and the Tares. (Matt. 13:24-30,37-43) The parable indicates that there are two features of the harvest—the gathering of the “wheat” into the “barn,” and the gathering and burning of the “tares” in a great furnace of fire, which we understand to be the “time of trouble” with which the age comes to an end. This double feature of the harvest work is shown as being accomplished under the leadership of the Son of man; the gathering and burning of the tares being symbolized as a gathering of “the vine of the earth.”—Rev. 14:16-20
The wheat and tares parable indicates that at the conclusion of the harvest the “righteous,” that is, the “wheat,” “shine forth as the sun in the kingdom of their Father.” These, together with Jesus, who now serves as the Chief Reaper, will constitute that blessed “Sun of Righteousness” which rises with healing in his wings. It will be then that, through Christ and his faithful followers as the “seed” of Abraham, the promised blessings will flow out to all the families of the earth.
Thus we see that there is the beginning of fulfillment of a number of prophecies describing the work of the returned Lord which logically takes place at essentially the same time. He serves his faithful watchers with “meat in due season.” This present truth acts as a test upon the watchers, and one of the tests is whether or not they are faithful in proclaiming this “everlasting Gospel,” the harvest message, and thus participate in the harvest work under the direction of the Chief Reaper.
A Further Phase
There is, however, another group of prophecies which outline additional work to be accomplished by the second visit of our Lord. One of these is found in Matthew 25:31-46. This is the Parable of the Sheep and the Goats, which portrays in symbolic language the work of the world’s coming judgment day. The introduction to this parable reads, “When the Son of man shall come in his glory, and all the holy angels [messengers] with him then shall he sit upon the throne of his glory.”
This does not imply that there is a third coming of our Lord—“the Son of man.” But it does point up the fact that there is a further purpose of his visit; a purpose that is accomplished following the testing of those of his own people “who are alive and remain” after the sleeping saints are awakened. It is a work which also follows the harvesting of the “wheat” and “the vine of the earth.”
Those who are served with “meat in due season” when our Lord returns are not at the time seated with him in the throne of his glory. They are still in the flesh, and in need of spiritual nourishment. But when the Son of man comes in his glory ALL his holy messengers are with him. (Col. 3:4) This, then, is a phase of his coming which does not take place until the last members of his body have made their calling and election sure, and have been glorified with him. This shows that we cannot properly apply all the prophecies concerning our Lord’s return to the same instant of time, any more than we could do so with the prophecies pertaining to his first advent.
“The throne of his glory” upon which the Son of man sits, together with all his faithful followers, is described in Revelation 20:11 as “a great white throne.” In the following verses the work of the judgment day is described. We find “the dead small and great” standing before God, and “the books” are “opened.” Death and hades give up their dead, and death and hell are cast into the “lake of fire,” which is the “second death.”
In the opening verse of this chapter we are told of an “Angel” which comes down from heaven and binds that “old serpent, which is the Devil and Satan” for a thousand years. This “Angel” is the Christ, Head and body [Comment Bible] the Son of man and his holy messengers, who are promised a share in the work of “bruising” the serpent’s head. (Gen. 3:15; Rom. 16:20) It has now been nearly a hundred years since the Lord came to serve “meat in due season” to his “household,” and to conduct the harvest work, yet in every area of human experience, religious and political, the world is further from God and more irreligious than ever before. Satan is still deceiving the whole world, and is still going about as a roaring lion seeking to devour the Lord’s own faithful people.
What a change there will be when the mighty Angel lays hold upon “that old serpent,” binds him with a chain, sets a seal upon him, and casts him into the bottomless pit! Then the work of judging the resurrected world by Jesus and his church will begin. Then, during that period of “regeneration” the church will sit upon thrones judging the twelve tribes of Israel; or, as pictured under a slightly different symbol, will be seated with Jesus on the throne of his glory for the judging of all nations which, based upon the things written in the “books,” will be divided as a shepherd divideth his sheep from his goats.—Matt. 19:28
Restitution
Another prophecy pertaining to the work of the Lord during the time of his second visit to earth is given to us by Peter, and recorded in Acts 3:19-23. This is part of a sermon preached by Peter shortly after Pentecost. That which gave rise to the sermon was a miracle performed by Peter and John—the healing of a man who had been lame from birth. Peter explained that this man had been restored to soundness of limb because of his repentance and because of his faith in Jesus of Nazareth, whom his audience had helped to crucify.
Jesus was now raised from the dead, and alluding to the miracle of healing which he had just performed, Peter explained that at his return there would be “times of restitution of all things.” It would not be a case of only a few being restored, but all were to receive that blessing, even those who had died. However, as Peter explained, the heavens must retain Jesus “until” this period of restitution.
To which phase of our Lord’s return does Peter refer in this prophecy? Is it when he comes to serve “meat in due season” to his household, and to conduct the harvest work; or is it when he comes in his glory with all his holy angels [messengers] with him, and sits upon the throne of his glory? Before deciding which is the correct answer to this question let us examine Peter’s prophecy a little further.
Peter said that the “times of restitution” had been foretold by the mouth of all God’s holy prophets since the world began. The first quotation from the prophets which he gives is the statement by Moses: “For Moses truly said unto the fathers, a prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people.”—Acts 3:22,23
We understand from this that Peter’s reference is to the coming of “that Prophet” made up of Jesus and his church. This prophet was to be raised up to the generation of Israelites who lived in Moses’ day, and of course to all the families of the earth of every generation. This implies that the raising up of “that Prophet” would ultimately lead to the resurrection of the dead. Indeed, the enemies of Peter understood this, and were grieved that Peter and John taught the people and preached through Jesus the resurrection of the dead.—Acts 4:1,2
A part of Moses’ prophecy as interpreted by Peter declared that those who did not hear, or obey, “that Prophet” “shall be destroyed from among the people.” (vs. 23) Since Jesus returned to serve his household with meat in due season, and to conduct the work of harvest, none have been destroyed from among the people through failure to give obedient heed to the words of that Prophet. And the reason is that “that Prophet” has not yet spoken to the world, and therefore the world has not had an opportunity to hear his voice of instruction and authority.
Other Restitution Promises
As Peter declared, God’s prophets had foretold the times of restitution. And how we revel in those Old Testament promises of restitution for a sin-cursed and dying world! Here is one of them: “In this mountain [kingdom] shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined. And he will destroy in this mountain the face of the covering cast over all the people, and the veil that is spread over all nations. He will swallow up death in victory; and the Lord God will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the Lord hath spoken it. And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, and we will be glad and rejoice in his salvation.”—Isa. 25:6-9
How we long for the time when these promised restitution blessings will be lavished upon the people of earth! And there are still other promises of restitution blessings. Isaiah also wrote, “Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart [as did the one healed by Peter as an illustration of restitution], and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert. And the parched ground shall become a pool, and the thirsty land springs of water: in the habitation of dragons, where each lay, shall be grass with reeds and rushes. And an highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, though fools, shall not err therein. … And the ransomed of the Lord shall return [in the resurrection], and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.”—Isa. 35:5-10
Here we are assured that the dumb will sing, and the blind will see, “for in the wilderness shall waters break out, and streams in the desert.” Some small areas of desert land are today being irrigated by water brought long distances for the purpose, but this has not caused the dumb to sing and the blind to see. We are informed that deep down below at least some of the deserts of earth there are huge quantities of water, but they have not yet burst forth to water the parched ground above.
While some of this encouraging prophecy of Isaiah is undoubtedly symbolic, we do know that in due time the ransomed of the Lord shall return, and come to Zion, the glorified Christ, and will obtain joy and gladness, and that sorrow and sighing will flee away. But this cannot be until the Zion class is complete. Then “the law shall go forth of Zion, and the word of the Lord from Jerusalem.”—Micah 4:1-4
A New Covenant
Through the Prophet Jeremiah the Lord promised to make a “new covenant” with the house of Israel and with the house of Judah. The making of this covenant, the promise shows, was to result in God’s Law being written in the hearts of the people. This is another promise of restitution which has not been fulfilled. No one is as yet being restored to mental and physical health; nor is the law of God being written in the hearts of the people. However, we rejoice in this reassuring promise, which indicates so clearly that it is the divine purpose to restore mankind to that original mental, moral, and physical perfection which was possessed by Adam when he was created in the divine image.
The Kingdom Group
It seems obvious that the return, or coming of the Lord, referred to by Peter in Acts 3:19-23 has its proper setting among the prophecies which describe, not the work of preparation which is accomplished during the first years of his presence, but the actual accomplishments of that kingdom—the binding of Satan, the resurrection of the dead, the work of the judgment day, etc. Keeping these different aspects of the Master’s second presence in mind, and rightly dividing the Word of truth to make the proper application of the prophecies relating to them, results in beautiful simplicity and harmony.
The important consideration for all the Lord’s consecrated people is to continue their work of sacrificing the flesh and its interests as they lay down their lives in the great cause of God to which they are dedicated. At best we now know only in part, but we do know that we must be faithful unto death in order to receive the crown of life and reign with Christ a thousand years.—Rev. 2:10; 20:6