Having considered the last things as they relate to us right now in terms of death and existence after death, that is, having considered individual escha­tology, we now turn to a much larger area in this portion of Bible doctrine: general eschatology. Whereas most evangelicals would tend to agree about individual eschatology, they do not agree in this area. This is unfortunate because there is such important instruction and such precious hope and comfort in this aspect of Biblical teaching!

In order to see what God has revealed to us about this aspect of last things it is necessary for us to step back so that with the eye of faith we can scan the vast panorama of history rather than our own in­dividual experience.

The first thing that we will see is that history is not so many isolated incidents pasted together because they happen to the inhabitants of the same globe. Nor is history a recital of the way some domi­nant elements of society manipulate and move events because they are in control.

By grace through faith believing in the Sover­eignty of God and that nothing is outside of His control, we see God controlling history. When we read the books of Esther and Job this comes clearly before us. When we turn to the Book of Revelation it is even clearer. We see that God created all things for His glory (Psalm 19:1; 24:1) and He continues to govern and guide all things. Seeing this we confess: "that He rules and governs them according to His holy will, so that nothing happens without His ap­pointment" (Belgic Confession Art. XIII). This in­ eludes the hair that falls from our head as well as the broad sweeping movements of history. Of course, all things are moving toward a goal. That goal is the new heavens and the new earth which shall fully declare the glory and praise of God. This shall only happen when history as we know it is finished. Therefore, history becomes an account of how God is working in time so that the goal is achieved.

When Jesus taught His disciples and us to pray, He said, "After this manner pray ye ... Thy kingdom come." For the perfection of His kingdom we are to pray. In trust, we are to petition the Lord for the ultimate expression of God's glory.

To be sure, His kingdom exists now. Thus, we con­clude the Lord's Prayer with "for Thine is the kingdom..." God is ruling right now. A new age was inaugurated by Christ's work. Nevertheless, the full appearance of that kingdom is yet to come. And so we pray, "Thy kingdom come."

Summarizing and clarifying all of this, L. Berkhof wrote:

Essentially the future king­dom will consist, like that of the present, in the rule of God established and acknowledged in the hearts of men. But at the glorious coming of Jesus Christ this establishment and acknowledgment will be perfected, the hidden forces of the kingdom will stand revealed, and the spiritual rule of Christ will find its consumma­tion in a visible and majestic reign. It is a mis­take, however, to assume that the present kingdom will develop almost imperceptively in­to the kingdom of the future. The Bible clearly teaches us that the future kingdom will be ushered in by great cataclysmic changes, Matthew 24:21-44; Luke 17:22-37; 21:5-33; 1 Thessalonians 5:2, 3; 2 Peter 3:10-12. Systematic Theology, p. 409

At the very heart of this fulfillment is the return of the Lord Jesus Christ. That event is "the blessed hope" (Titus 2:13) for the believer. It will mark an end to the corruption of sin in this world. It will bring an end to all the powers of darkness. All the enemies of God will be subdued. His reign shall have its fulfill­ment (1 Corinthians 15:25).

Yes, Jesus IS coming again, and toward this the church is taught to look. Our confession and our com­fort is,

That in all my sorrows and persecutions, with uplifted head I look for the very same Person who before has offered Himself for my sake to the tribunal of God, and has removed all curse from me, to come as Judge from heaven; who shall cast all His and my enemies into everlast­ing condemnation, but shall take me with all His chosen ones to Himself into heavenly joy and glory. Heidelberg Catechism, q. 52

No, we do not allow an unhealthy longing to develop — one that prompts us to hate living in our Father's world. We realize our calling as Christians here. But we do long for that Day of Days when we shall be freed from all the burden and grief of sin and its effects and we will be able to praise and serve God in a way we cannot now. And we may live with this expectation because God has promised it (Philippians 3:20, 21).

That Jesus is coming again is a clear teaching of Scripture. The Old Testament prophets spoke of a coming of the Messiah. Of course, living in the Old Testament time they could not see the glorious truths in their prophecies in three dimensions. They could not see two comings with a long period be­tween. They could simply see that the Messiah would come and that He would be the King.

The New Testament sheds new light on the Old. It gives the third dimension to the prophecies. There, again and again, we read that Jesus is coming again. When Jesus taught, He had much to say about it (Matthew 24 and 25). When Jesus ascended into heaven, the disciples were told that He would come again physically (Acts 1:11). The epistles are full of references to His return; two place a heavy empha­sis on it (1 and 2 Thessalonians). And in Hebrews 9:28 we read: "...Christ ... shall appear a second time ... to them that wait for him, unto salvation."

In the Bible three words are used to describe this Second Coming. As William Cox writes:

These dif­ferent terms are used, not to depict different occa­sions, but rather to draw attention to unique aspects of that one great occasion. Each is simply a different facet of a single gem.Biblical Studies in Final Things, p. 119

First, this return is referred to as the apokalupsis. From this Greek word we get the English word Apocalypse, or Revelation (as in the title of the last book of the Bible). In the New Testament this word is usually translated revelation (1 Corinthians 1:7; 2 Thessalonians 1:7; 1 Peter 1:7, 13; 4:13). The word has reference to removing the cover, or disclosing. Where this word is used, then, it refers to the unveiling of God by Himself to His creatures. The Second Coming is an act of God declaring publicly what is true already: Jesus is Lord.

Second, this return is referred to as the epi­phaneia, or the appearing or manifestation (2 Thessalonians 2:8; 1 Timothy 6:14; 2 Timothy 4:1,8; Titus 2:13). From this Greek word we get our English word Epiphany which has to do with the manifestation of Christ to the Gentiles as it was begun in the appearance to the Magi (Matthew 2:1-12). It emphasizes the appear­ance of Christ as He comes from hiding, with bless­ings with which to aid His people.

The third word used is parousia. Literally, this word means presence but it is usually translated coming. The emphasis is on the certainty of this coming. He will certainly be present (Matthew 24:3, 27, 37; 1 Corinthians15:23; 1 Thessalonians 2:19, etc.).

Jesus is coming again — and what a glorious coming!

It will be a personal coming. Jesus will not come again only by His influence. There are those who want us to believe that as Christ's kingdom ad­vances He is coming. They even remind us that parousia means presence, and there are signs of His presence everywhere. Others want to emphasize that Jesus came again when the Holy Spirit de­scended on the church. However, the disciples heard from the angel that He would come just as He had gone up — physically (Acts 1:11).

This, of course, implies that Christ's coming will be visible. Contrary to those who teach that He will be seen only with the eye of faith, Scripture is abun­dantly clear: "every eye shall see Him" (Revelatian1:7; cf. Matthew 24:30).

Further, this coming will be sudden. His coming will take people by surprise. This is not to be under­stood, however, as being an "any-moment" coming. There are events which in God's program must take place. Scripture passages like Luke 17:26-32, Mark 13:35, 36 and 1 Thessalonians 5:2, 3 do, however, em­phasize that before Jesus comes again people will be so caught up with the common activities of life that it will be "business as usual" and they will not be prepared for His sudden appearance. Thus, prepara­tion is essential. Preparation involves watching, i.e., being ready, and "sober", i.e., being aware of what is taking place.

Also, Christ's second coming will be in glory. How different it will be from that first coming. Then He came in humiliation in order to do the saving work. His return will be in pomp and great glory! He will be seen as God (Matthew 24:30; Revelatian 19:16)!

Jesus is coming again, but why? Of course, from a very impersonal point of view, it will mean simply the end of history as we know it.

But from a personal point of view, it will mean so much more. Of course, it will mean judgment. This we confess in the Apostles' Creed. Our Heidel­berg Catechism reminds us that this coming of Christ is not only to be understood, however, as bringing condemnation. His coming is "unto salvation" (Hebrews 9:28).

For the Christian, Christ's return means the last step in the ordo salutis (the order of salvation). It means glorification.

Even though death is gain for the Christian (Philippians1:23) and even though a barrier to sanctification is crossed in death because "the spirits of just men (are) made perfect" (Hebrews 12:23), this death does not bring glorification.

Glorification is the completion of the process of redemption. At Christ's appearance the resurrection shall take place and there will be glorification for body and soul (1 Corinthians15). All the evidences and effects of sin will be gone forever. "It will bring to final fruition the purpose and grace which was given in Christ Jesus before times eternal" (cf. 2 Timothy 1:9) (J. Murray, Redemption Accomplished and Applied, p. 220). How wonderful!

Therefore, Peter can write "that at the revelation of his glory also ye may rejoice with exceeding joy" (1 Peter 4:13).

Jesus is coming again. What a glorious day! "Even so come, Lord Jesus!"