One object of hope is placed before the believer in the Scriptures as soon as he has been brought out of darkness into God’s marvelous light, and that is the coming or return of the Lord Jesus. This is the case in almost every book of the New Testament; and this fact makes it the more surprising that the hope of the Lord’s return has been lost sight of by almost the whole professing church. Let us examine the Scriptures on this point.
In the first place, we shall find that our Lord Himself was continually pressing this truth upon the attention of His disciples. In the Gospel of Matthew it is found again and again, and the “parable of the virgins” embodies it in its most striking form (Matt. 25). In Mark we get the exhortation, “Watch ye therefore: for ye know not when the Master of the house cometh, at even, or at midnight, or at the cock-crowing, or in the morning” and so on (13:35-37). In Luke we read, “Let your loins be girded about, and your lights, burning; and ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately” (Luke 12:35-3635Let your loins be girded about, and your lights burning; 36And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately. (Luke 12:35‑36)). In John we have those blessed and familiar words: “Let not your heart be troubled: ye believe in God, believe also in Me. In My Father’s house are many mansions: if [it were] not [so], I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, [there] ye may be also” (John 14:1-31Let not your heart be troubled: ye believe in God, believe also in me. 2In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. 3And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. (John 14:1‑3)).
These are only samples of the way in which the Lord presented His return to His disciples; and we now pass on to the subsequent books of the New Testament, because it is after the resurrection and ascension of Christ that the Holy Spirit reveals this truth as the distinctive hope of the believer. Indeed, no sooner had the Lord been taken from His disciples up into heaven than this message was sent to them: “Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken, up from, you into heaven, shall so come in like manner as ye have seen Him, go into heaven” (Acts 1:10-1110And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; 11Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. (Acts 1:10‑11)). Passing still onward to the epistles which were addressed to churches or to saints, we shall find the same thing. The first Epistle to the Thessalonians was the earliest in point of time of these; and in this, describing their conversion, the apostle says: “They themselves show of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God; and to wait for His Son from heaven” (1 Thess. 1:9-10; 2:19-20; 3:13; 4:13-189For they themselves show of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God; 10And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come. (1 Thessalonians 1:9‑10)
19For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? 20For ye are our glory and joy. (1 Thessalonians 2:19‑20)
13To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints. (1 Thessalonians 3:13)
13But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. 14For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. 15For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. 16For 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: 17Then 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. 18Wherefore comfort one another with these words. (1 Thessalonians 4:13‑18)). The second epistle to the same church treats of the same subject, correcting some mistakes into which the saints were in danger of falling through false teaching. (See 2 Thess. 2:1-61Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, 2That 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. 3Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; 4Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. 5Remember ye not, that, when I was yet with you, I told you these things? 6And now ye know what withholdeth that he might be revealed in his time. (2 Thessalonians 2:1‑6)). In Colossians we have the same distinct note—”When Christ, [who is] our life, shall appear, then shall ye also appear with Him in glory” (Col. 3:44When Christ, who is our life, shall appear, then shall ye also appear with him in glory. (Colossians 3:4)), showing here indeed that the saints will have been caught up to meet the Lord before His appearing. In Philippians also we have, “Our conversation is in heaven; from whence also we look for the Savior, the Lord Jesus Christ” (Phil. 3:2020For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: (Philippians 3:20)). So in Titus, “Looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ” (Titus 2:1313Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; (Titus 2:13).)
Taking now the last book of the Bible, what do we find? The same thing both at the commencement and at the close. Of all the seven churches Philadelphia seems most in accord with the Lord’s mind; and it is to it that He says, “Behold, I come quickly: hold that fast which thou hast, that no ram take thy crown” (Rev. 3:1111Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. (Revelation 3:11)). And our Lord thus closes His communications to His people, and the whole canon of inspired truth: “He which testifieth these things saith, Surely I come quickly” (Rev. 22:2020He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus. (Revelation 22:20)), sufficient evidence surely of the place He would have His coming to occupy in our minds.
And not only is it the fact that our attitude, should ever be that of waiting for the Lord Jesus, but we are also taught that there is nothing of necessity, as far as is revealed, between the present and that coming, no intervening events to occupy us or to turn aside our gaze; but that at any moment, even while this page is being written or read, the Lord may “descend from heaven with a shout, with the voice of the archangel, and with the trump of God,” to raise His sleeping saints, and to change the living ones, that both alike may be caught up “in the clouds, to meet the Lord in the air” (1 Thess. 4:15-1815For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. 16For 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: 17Then 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. 18Wherefore comfort one another with these words. (1 Thessalonians 4:15‑18)). Thus the apostle, in the constant expectation of this event, says, “ye which are alive and remain shall be caught up” (vs. 17); and again, “shall not all sleep, but we shall be changed” (1 Cor. 15:5151Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, (1 Corinthians 15:51)). Accordingly, it is the evil servant who is spoken of as saying in his heart, “My lord delayeth his coming” (Matt. 24:4848But and if that evil servant shall say in his heart, My lord delayeth his coming; (Matthew 24:48)); and Peter also tells us that there will be scoffers in the last days, “walking after their own lusts, and saying, Where is the promise of His coming?” (2 Peter 3:3-43Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, 4And 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 Peter 3:3‑4)).
Waiting, looking for, expecting the coming of the Lord should thus characterize every believer. For, as we have continually seen in these pages, we are a heavenly people, and hence our hope is also heavenly; and we wait for the Lord Jesus, because He Himself has told us to do so. And, moreover, He has been pleased to reveal to us that then will be the consummation of our redemption. It is then that we shall be like Him (1 John 3:22Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. (1 John 3:2)); that we shall be like Him bodily as well as morally (Phil. 21). For if we shall have died as to the body ere He returns, He will raise us from among the dead, in resurrection bodies like His own; if we are still on the earth, we shall “be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we [that is, the living] shall be changed” (1 Cor. 15:51-5251Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, 52In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. (1 Corinthians 15:51‑52)). Then, too, not only shall we enter upon our association with Him in the glory, but we shall also “ever be with the Lord” (1 Thess. 4:1717Then 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. (1 Thessalonians 4:17)).
The effect of this hope upon the soul should be most blessed. We may adduce a few instances of the practical power which it is intended to exercise. Beyond all, the constant expectation of Christ constitutes a searching test of our spiritual condition. This is one of the main points in the parable of the virgins (Matt. 25:1-131Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. 2And five of them were wise, and five were foolish. 3They that were foolish took their lamps, and took no oil with them: 4But the wise took oil in their vessels with their lamps. 5While the bridegroom tarried, they all slumbered and slept. 6And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. 7Then all those virgins arose, and trimmed their lamps. 8And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. 9But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. 10And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. 11Afterward came also the other virgins, saying, Lord, Lord, open to us. 12But he answered and said, Verily I say unto you, I know you not. 13Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh. (Matthew 25:1‑13)). All the virgins are professors; but the fatal distinction is, that while five are wise, five are foolish. All alike had lamps, and all alike professed to go forth to meet the Bridegroom. Outwardly therefore there was no difference; and as far as can be discovered from the parable the essential difference between them was not detected until the cry was raised, “Behold the Bridegroom!” Then it is, in the prospect of His approach, and in order to be ready to meet Him, that they are aroused from their slumbers, and that they begin to trim their lamps; but no sooner was the light applied to the wicks of their lamps than five discover their lack of oil. Until now they had thought that all was well. They were professors, and walked, outwardly at least, as the Lord’s people; but now, in the near prospect of meeting the Lord, they are made to know that they had no oil, that they had not been born again, that they had no indwelling Spirit to bear witness with their spirits that they were God’s children, that they were professors and nothing else, and therefore that as such they could not meet the Bridegroom. Hence their endeavors to get the oil: but no, their efforts are vain; it is too late, for the Bridegroom and those that were ready have gone in to the marriage: “and the door was shut” (vs. 10). Undaunted still, they press onwards and reach the door, and standing there, they raise the pleading cry, “Lord, Lord, open to us. But He answered and said, Verily I say unto you, I know you not” (Matt. 25:11-1211Afterward came also the other virgins, saying, Lord, Lord, open to us. 12But he answered and said, Verily I say unto you, I know you not. (Matthew 25:11‑12)). And the solemn lesson which the Lord Himself draws is this, “Watch therefore, for ye know neither the day nor the hour” (vs. 13); for what happened to the foolish virgins in the parable may happen to any of us, if we take only the lamp of profession, and have no oil; that is, if we are Christians only in name, never having been born again, and received the Spirit of adoption.
But not only does the expectation of Christ reveal the true state of professors, but it also discovers the condition of the wise virgins. These equally with the foolish had slumbered and slept, and it is the cry, “Behold the Bridegroom” which also awakens them, and constrains them to trim their lamps that they might go forth and meet Him; and it is only thus that being ready they went in with Him to the marriage (vs. 10). Indeed, when believers are constantly expecting their Lord, it is impossible for them to sleep. In spirit they are already in His presence, and their own state and associations are instantly revealed. And it would seem from the parable that there are four things which constitute readiness to meet the Lord: First, the one essential thing, oil; secondly, the lamp trimmed and burning; thirdly, separation, for they were to go out to meet the Bridegroom; and lastly, watchfulness, for their failure was in having slumbered and slept. And it is when the Lord is momentarily expected that believers will seek to have these characteristics of preparedness for His presence.
It should be also an incentive to fidelity in service. Thus in the parable of the ten pounds, the charge which accompanied their delivery to the ten servants was, “Occupy till I come” (Luke 19:12-2712He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. 13And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. 14But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. 15And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading. 16Then came the first, saying, Lord, thy pound hath gained ten pounds. 17And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities. 18And the second came, saying, Lord, thy pound hath gained five pounds. 19And he said likewise to him, Be thou also over five cities. 20And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin: 21For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow. 22And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow: 23Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury? 24And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds. 25(And they said unto him, Lord, he hath ten pounds.) 26For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him. 27But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me. (Luke 19:12‑27)). Concerning the evil servant, already mentioned, it is said, “The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the hypocrites” (Matt. 24:50-5150The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, 51And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth. (Matthew 24:50‑51)). Thus the coming of Christ is a double motive to fidelity; it holds out encouragement to the faithful, and it affords a warning to the careless servant. The former will say with joyful anticipation, “My Lord is at hand, and therefore I must seek to be diligent ere He comes”; while the latter, if he reflect at all, will surely think, “What will my Lord say if He find me, at His coming, both careless and unfaithful?” The more fully therefore we live in the power of the expectation of Christ, the more shall we feel the need of serving as in His sight, knowing that He will reckon with us on His return.
The prospect of the coming of Christ exerts also a separating power upon heart and life. The Apostle John says, “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that when He shall appear we shall be like Him, for we shall see Him as Ile is. And every man that hath this hope in Him (that is, in Christ) purifieth himself, even as He is pure” (1 John 2:2-32And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. 3And hereby we do know that we know him, if we keep his commandments. (1 John 2:2‑3)). Nothing indeed will detach us from all that is unsuited to His presence like the constant expectation of Christ. Knowing that He may return at any moment, and living with this expectation, it will be our desire to be separated from all, whether in heart, manner, habit, life, and walk, on which He could not smile. Yea, it will lead us to judge everything within and without ourselves by the light of His presence as being in spirit already with Him, and thus having Him in glory continually before our souls, to “purify ourselves even as He is pure.”
These are only some of the practical effects of the living expectation of the coming of Christ. If the Scriptures are examined further on the subject, it will be found that the coming of Christ is always associated with the heart and life of the believer. But enough has been said to indicate the practical character of the doctrine. A grievous wrong is therefore done to the young believer when he is kept in ignorance of this most blessed truth. For if the cross of Christ is the foundation, the coming of Christ is the completion of his salvation, for it is then, as we have seen, that in body also he will be like his Lord. And not only so, but he is also deprived of that hope which, applied by the Holy Spirit, not only sustains him in discouragement, comforts him in trouble, consoles him in bereavement, nerves him for conflict, stimulates his zeal, and calls forth his affections, but also works mightily for his practical sanctification. It is no wonder therefore that Satan should seek to obscure it from the minds of believers; but it is a wonder that so many should fall into his snare, inasmuch as our blessed Lord has forever associated it with the touching memorials of His own death. For every time “we eat the bread, and drink the cup, we do show the Lord’s death TILL HE COME” (1 Cor. 11:2626For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come. (1 Corinthians 11:26)).
“‘A little while!’ the Lord shall come,
And we shall wander here no more;
He’ll take us to His Father’s home,
Where He for us is gone before:
To dwell with Him, to see His face,
And sing the glories of His grace.
“‘A little while!’ He’ll come again:
Let us the precious hours redeem;
Our only grief to give Him pain,
Our joy to serve and follow Him:
Watching and ready may we be,
As those that wait their Lord to see.”