that "mortality shall be swallowed up of life" (2 Cor. v. 4). It was only of a Risen one that it was said "He is

not here" (Matt. xxviii. 6). When Jesus said of John "If I will that he tarry till I come," "this saying went

abroad among the brethren that that disciple should not die," which showed their belief that to tarry till

Jesus comes, means "not to die" at all (John xxi. 22, 23). And this is just what the Scripture teaches. It says

"We shall not all sleep" (I Cor. xv. 51); it says that those who shall be "alive and that are left" to the coming

of the Lord "shall in no wise precede them that are fallen asleep." This passage teaches that it is only by

Resurrection (or Translation) and Ascension that we can enter Heaven. "For if we believe that Jesus died

and rose again, even so them also that are fallen asleep through Jesus will God bring (i.e., bring again from

the dead as He brought the Great Shepherd of the sheep Heb. xiii. 20) with Him" (I Thess. iv. 14, 15, R.V.). At

least one generation of Christians shall never die at all, but be "changed" at the appearing of "Christ our

Life." This explains the words of Jesus in John xi. 25, 26, "I am the Resurrection and the Life; he that

believeth in me though he were dead (R.V. die) yet shall he live." To him, "I am the Resurrection," and

whosoever liveth (i.e., is alive at my coming) "and believeth on me, shall never die." To him "I am the Life!"

And "when Christ who is our Life shall appear, then shall ye also appear with Him in glory" (Col. iii. 4).

Now let us pass on to look at the actual words employed by the Holy Spirit, and

I. The word that is englished by APOCALYPSE. It means a re moval of the vail from, so that what was before

hidden may be seen. It occurs nineteen times, and is translated Revelation fourteen times; manifestation,

once; appearing, once; coming, once; and to lighten, once. So that Revelation is the proper meaning, and

indeed no other Greek word is so translated in the New Testament. Whenever it is used of persons, it always

requires their visible presence. There are only two apparent exceptions. One is Gal. i. 16, "When it pleased

God to reveal His Son in me," etc. " In" when used of time, always means "on" or "upon;" and the apostle is

referring to the time of his conversion. All three accounts of it speak of a personal appearance of Christ

which constituted his claim to apostleship: "Last of all He was seen of me also as of one born out of due

time" (I Cor. xv. 8). The other is Matt. xi. 27, "Neither knoweth any man the Father, save the Son and he to

whom the Son will reveal Him." But this is no exception, for Jesus Himself by His personal presence did

reveal the Father, as He said "he that hath seen me hath seen the Father" (John xiv. 9).

II. The word that is englished by EPIPHANY. It means manifestation by personal appearance, and is

translated appearing, five times; and brightness, once. It is used, in every case except one, of His second

Advent: and this exception proves the rule because it refers to His first Advent which all agree was

personal. "The grace which is now made manifest by the Epiphany of our Saviour Jesus Christ" (2 Tim. i.

10). The use of the verb t hrows still clearer light upon it. See Acts xxvii. 20. "When neither sun nor stars in

many days were epiphanized." The context of every passage, renders every sense except the literal,

III. The word PAROUSIA, which means PRESENCE. It occurs twenty-four times, and is translated coming,

twenty-two times; and presence, twice. Seventeen of these refer to the second Advent. And here again the

exceptions prove the rule. I Cor. xvi. 17, "I am glad of the coming of Stephanas, Fortunatus, and Achaicus,

for that which was lacking on your part they have supplied." It is clear that if Christ's coming is figurative so

must the coming of these be; but if these men were bodily present with the Apostle, and their help

substantial, so must the presence of Christ be. 2 Cor. vii. 6, "God...comforted us by the coming of Titus and

not by his coming only but by the consolation wherewith he was comforted in you." And 2 Cor. x. 10, "His

bodily presence is weak," etc. In all these cases it is indeed "bodily presence." The work marks the moment

when absence ceases and presence begins, and sets forth therefore very powerfully the future, real,

personal and glorious coming and presence of our blessed Lord.

Look further at other words which qualify and define the promises of His coming.

I. "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 i. 11). How emphatic are the words, "this same;" not another, not His influences,

not Titus and his armies, not death but