Chapter XIII. Christ's Coming, Usually Called The “Second Coming,” And Christ The Judge Of The World.
§ 1. The Coming of Christ is not wholly future, not wholly outward, not local, nor material.
It is a curious fact that, in direct contradiction to Christ's own explanations concerning his coming, this should frequently be considered by the Orthodox, (1.) as wholly future; (2.) as wholly outward; (3.) as local; (4.) as bodily and material.
It cannot be wholly future, for if it were, Jesus was mistaken in saying of the signs of his coming, “This generation shall not pass away until all these things be fulfilled.” (Mark 13:30.)
Nor can it be wholly outward, for if it were, Jesus was mistaken when he declared of the signs of his coming, “The kingdom of God cometh not with observation” (Luke 17:20); “The kingdom of God is within you ” (Luke 17:21); “My kingdom is not of this world” (John 18:36). See also Mark 4:26,27, and Matt. 13:33, where his kingdom is compared with seed sprouting and leaven working secretly.
Nor is Christ's coming local, that is, in a certain place, for if it were, Jesus was mistaken in telling his disciples not to believe those who said, “Lo, here!” or “Lo, there!” not to go into the desert when men say, “Behold, he is there,” and not to believe those who declare that he is hidden somewhere in the city, for that the coming of the Son of man should be like that of the lightning, which shines all round the sky, and seems to be everywhere at once. (Matt. 24:26.)
And if not local, neither can it be a bodily coming; for all bodily coming must be in some one place. Since, therefore, Jesus distinctly denies that his coming is to be “here” or “there,”—that is, local,—it must be a spiritual coming, a coming in spirit and in power. All the material images connected with it—the clouds, the trumpet, &c.—are to be considered symbolical. The “clouds of heaven” may symbolize spiritual movements and influences; the “trumpet,” the awakening power of new truth.[40]