Parousia = Presence Study Archive

Parousia = Presence Study Archive

Truly God Himself, Who is almighty, the Creator of all things, and invisible, has sent from heaven, and placed among men, the Truth, and the holy and incomprehensible Word, and has firmly established Him in their hearts


Parousia = Presence
Parousia, Epipheneia, and Apokalypsis

From Koine Greek to English, the word par is translated “with” and the word ousia is translated “substance” or “essence”


 Mathates
“…Truly God Himself, Who is almighty, the Creator of all things, and invisible, has sent from heaven, and placed among men, the Truth, and the holy and incomprehensible Word, and has firmly established Him in their hearts…” (The Epistle of Mathetes to Diognetus, chapter 7) (c. A.D. 130-200)


 John Owen
“No heart can conceive that treasury of mercies which lies in this one privilege, in having liberty and ability to approach unto God at all times, according to His mind and will.”

Men love to trust God (as they profess) for what they have in their hands, in possession, or what lies in an easy view; place their desires afar off, carry their accomplishment behind the clouds out of their sight, interpose difficulties and perplexities — their hearts are instantly sick. They cannot wait for God; they do not trust Him, nor ever did. Would you have the presence of God with you? Learn to wait quietly for the salvation you expect from Him.”

J. B. Rotherham’
“In this edition the word parousia is uniformly rendered ‘presence’ (‘coming,’ as a representative of this word, being set aside). . . . The sense of ‘presence’ is so plainly [shown] by the contrast with ‘absence’ . . . that the question naturally arises,-Why not always so render it?”  (Emphasised Bible Appendix p. 271)

William Arnold Stevens
“It is of prime importance for the student of this subject to understand – so often is the case stated otherwise – that Parousia is the New Testament answer to two distinct words, arrival and presence, usually the former; that in most instances these meanings are not interchangable, but that one or the other is required, according to the context; for example, the former in I Cor. 16:17, and the latter in Phil. 2:12″ (An American Commentary on the New Testament (1887), p. 63)


Stanley Paher
“Parousia / erchomai in Matthew 24:1 – 25:30 exclusively refers to Jesus as ruler of the kings of the earth coming in judgment in AD70 to execute vengeance against the city of Jerusalem and destroy its temple.”

“Verse 27 declares that the coming of the Son of man would be as lightning flash: “For as the lightning cometh forth from the east and is seen even unto the west so shall be the coming of the son of man.”  This His presence would be felt all over.  The “coming” is a presence, as in verse 24:3, denoting Jesus’ divine visitation, which was fulfilled in the approach of the swift demonstration of power, pointing to the suddenness of events prior to Jerusalem’s destruction.” (Matthew 24: First Century Fulfillment; Las Vegas, NV: Nevada Publications, p. 78)

 Milton Terry (1898)
“It remains to notice a few things peculiar to Matthew’s report of this discourse of Jesus.  According to his gospel the form of the disciples’ question was, “When shall these things be, and what shall be the sign of thy coming (parousia) and of the consummation of the age (sunteleia tou aionos)?”  They seem to have already inferred or assumed that his coming and the consummation of the age would be connected in some way with the desolation of the temple.  The closing words of chap. xxiii were of a nature to imply all this.  If it were not to be, and Jesus knew it, it is inconceivable that he should have confirmed them in such a belief as the language of Matt. xxiv was certainly adapted to do.  What significance, then, are we to attach to the words coming, and consummation of the age?

The words parousia, commonly translated coming, is so constantly associate, in current dogmatics, with the ultimate goal of human history, that ordinary readers lose sight of its simple meaning in New Testament usage.  The word means presence as opposed toabsence.  For example, we read in Phil. ii,12, “So then, my beloved, even as ye have always obeyed, not as in my presence (en te parousia mou) only, but now much more in my absence (en te apousia mou), work out your own salvation with fear and trembling.”  But as the personal presence of any one implies a previous coming, so this word is not improperly rendered coming in many passages, and the verb erchomai, to come, is often employed to denote the appearance and kingdom of Christ. [2]  Bt to assume that this coming or presence of Christ must needs be spectacular in any physical sense, a literal display of his person in the atmosphere of this earth, is to involve the doctrine in great confusion.  Why must the coming of the Son of man on the clouds to execute judgment on that generation be understood or explained in any other way than we explain Jehovah’s “riding upon a swift cloud,” and coming to execute judgment on Egypt, as prophesied in Isa. xix,1?  Whatever the real nature of the parousia, as contemplated in this prophetic discourse, our Lord unmistakably associates it with [p. 245] the destruction of the temple and city, which he represents as the signal termination of the pre-Messianic age.  The coming on clouds, the darkening of the heavens, the collapse of the elements, are, as we have shown above, familiar forms of apocalyptic language, appropriated from the Hebrew prophets. [3]   That other expression in Matthew, “the consummation of the age,” is a phrase that has been much abused and widely misunderstood.   The common translation, “end of the world,” has been a delusion to many readers of the English Bible.  It has helped to perpetuate the unscriptural nation that the coming and kingdom of Christ are not facts of the past, present, and future, but of the future only.  The fundamental and distinguishing doctrine of all branches of the “Adventists,” so-called, is that the coming of the Son of man to set up his kingdom is this world is solely an event of the future.  Christ has as yet no kingdom among men!  Even the parables of our Lord, illustrative of the spiritual character of the kingdom, are forced to harmonize with the concept of a spectacular advent and a political organization.  [4]  Those who maintain the doctrine, and, indeed, not a few who oppose it, fall into error and inconsistency by failing to apprehend the true meaning of the phrase “the end of the age.” (Biblical Apocalyptics)

 William Vincent
Parousia (pronounced: PAHR-oo-SEE-uh), the Greek word used by the New Testament writers for this “coming,” means both “advent” or “arrival” and “bodily presence.” For instance, Paul uses parousia to describe his own immediate bodily presence, which he admits is, while real, not striking or imposing (see 2 Corinthians 10:10Philippians 2:12). Outside the Bible, parousia came to be an official term for the visit of a king or emperor. And the first Christians saw the Eucharist as a parousia. “For as often as you eat this bread and drink the cup, you proclaim the death of the Lord until He comes,” Paul wrote (see 1 Corinthians 11:26). Paul’s words are still heard in our Eucharist celebrations today – one of three options for proclaiming the Mystery of the Faith following the consecration of the bread and wine. Very early, Christians began praying, as we still do, “Hosanna . . . blessed is he who comes in the name of the Lord” in their celebrations of the Eucharist (see Matthew 21:9). Jesus himself had said, on the threshold of His passion: “I tell you, you will not see me again until you say, ‘Blessed is he who comes in the name of the Lord’” (see Matthew 23:39).
And we see Him when we say this prayer in the Mass. In every Eucharist, He fulfills His promise to be with us until the end of the age (see Matthew 28:20). The Eucharist is His coming, the parousia, the Real Presence of Christ. In the Eucharist we have the bodily presence of Christ, the coming of the king who stands at the right hand of God (see Acts 7:56). In describing His “coming,” Jesus said that “this generation will not pass away until all these things have taken place” (see Matthew 24:34). And at the last supper, He said He would not drink wine “until the kingdom of God comes” (see Luke 22:18). A moment later, He told the apostles: “I confer a kingdom on you . . . that you may eat and drink at my table in my kingdom, and you will sit on thrones judging the twelve tribes of Israel” (see Luke 22:29-30). These same images are found in John’s vision of the cosmic liturgy – the wedding feast of the Lamb (see Revelation 19:9); Jesus as the Word of God and the King of Kings (seeRevelation 19:13,16); the kingdom of priests who reign with him (see Revelation 5:10;20:6); the thrones of judgment (see Revelation 20:12); the “apostles of the Lamb” and the “twelve tribes of the Israelites” (see Revelation 21:10-14). (THE LAMB’S SUPPER: THE BIBLE AND THE MASS)

G.L. White (1905)
“A few years ago, having occasion to make a special study of the parousia, and not finding myself in accord with traditional teachings with regard to it, I turned to my Greek New Testament, with the result that, tho at the time unacquainted with the views of the men just mentioned, I came to hold substantially the same ideas relative to the parousia that these men held.” (Lightfoot, Owen, Hammond, Warren, Russell; Homiletic Review – The Parousia of Christ)

Tyrone Cropper
“doubt about the imminence of the Lord’s return is increasingly mixed with them until around the middle of the second century when the Shepherd of Hermas thinks he has found a solution and expresses it with great thoroughness and emphasis: the Parousia-the Lord’s return-has been postponed for the sake of Christians them selves. The building of the tower has not been stopped” (Scripture in light of “1st century history”: Does studying Eschatology for yourself really Matter?)


E.W. Bullinger
” a coming which includes the idea of a permanent dwelling from that coming onwards” (A Critical Lexicon and Concordance to the English and Greek New Testament p. 169)

William Law
“All outward power that we exercise in the things about us is but a shadow in comparison of that inward power that resides in our will, imagination, and desires; these communicate with eternity and kindle a life which always reaches either Heaven or hell… Here lies the ground of the great efficacy of prayer, which when it is the prayer of the heart, the prayer of faith, has a kindling and creating power, and forms and transforms the soul into everything that the desire reaches after: it has the key to the Kingdom of Heaven and unlocks all its treasures; it opens, extends and moves that in us which has its being and motion in and with the divine nature. and so it brings us into real union and Communion with God.” (An Appeal to All that Doubt)

“Knowledge of God can be fully given to man only in a Person, never in a doctrine. Faith is not the holding of correct doctrine, but personal fellowship with the living God.”

Thomas Merton
“We must remember that our experience of union with God, our feeling of His presence, is altogether accidental and secondary. It is only a side effect of His actual presence in our souls, and gives no sure indication of that presence in any case. For God Himself is above all apprehensions and ideas and sensations, however spiritual, that can ever be experienced by the spirit of man in this life.” (No Man Is An Island)

A. W. Tozer
“If faith is the gaze of the heart at God, and if this gaze is but the raising of the inward eyes to meet the all-seeing eyes of God, then it follows that it is one of the easiest things possible to do.”

“The interior journey of the soul from the wilds of sin into the enjoyed presence of God is beautiful. Ransomed men need no longer pause in fear to the Holy of Holies. God wills that we should push on into His presence and live our whole life there.”


William Barclay

“True and genuine worship is when man, through his spirit attains to friendship and intimacy with God. True and genuine worship is not to come to a certain place; it is not to go through a certain ritual or liturgy; it is not even to bring certain gifts. True worship is when the spirit, the immortal and invisible part of man, speaks to and meets with God, who is immortal and invisible.” (The Gospel of John) (Vol. 1)

Walter Bauer (1979)
(On Epiphaneia) “It means a visible manifestation of a hidden divinity, either in the form of a personal appearance, or by some deed of power by which its presence is made known.” (A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 2nd ed.,  rev. William F. Arndt, F. Wilbur Gingrich, and Fredrick W. Danker (Chicago, IL: U. of Chicago Press, p. 630)

G. Braumann (1976)
Parousia means, on the one hand, presence (with certain effects following) or (in a more neutral sense) property, fortune, income, military strength; and, on the other hand, it means arrival, someone’s coming in order to be present.  Technically, the noun is used for the arrival of a ruler, a king, emperor, ruler, or even troops from the Ptolemaic period to the 2nd century A.D.” (Parousia, in the New International Dictionary of New Testament Theology; Grand Rapids, MI: Zondervan, p. 2:898)

C. Harold Dodd
“The primitive Christians were accustomed to speak, in a language which was older than Christianity, of being “in the Spirit” — as though Spirit were an ethereal atmosphere surrounding the soul, and breathed in as the body breathes in the air. Paul, too, used this expression, but he placed alongside it a parallel form of words, “in Christ” or “in Christ Jesus”. Where we find these words used we are being reminded of the intimate union with Christ which makes the Christian life an eternal life lived in the midst of time. The deeper shade of meaning would often be conveyed to our minds if we translated the phrase “in communion with Christ”. But, Paul’s Christ mysticism is saved from the introverted individualism of many forms of mysticism by his insistence that communion with Christ is also communion with all who are Christ’s.”

J.A.T. Robinson
“Coming – presence” (Parousia) of Christ should not be seen as future events, but as a symbolical mythological presentation of “…what must happen, and is happening already, whenever the Christ comes in love and power, whenever are to be traced the signs of His presence, wherever to be seen the marks of His cross. `Judgement DAY’ is a dramatized idealized picture of everyday” (His in the end… Clarke, London, 1950 Pg. 69). Again I will quote the words of Robinson. “…Did Jesus ever use language which suggested that He would return to earth from heaven? A critical examination of the data leads him to answer `NO’. Jesus’ sayings on the subject really express the twin themes of vindication and visitation. e.g. His reply to the high priest’s question whether or not He was the Messiah (Mark 14:62+): `1 am: and you will see the Son of man sitting at the right hand of power: and coming with the clouds of heaven’. In Math 26:64 and Lk.22:69 a word or phrase meaning from now on’ or ‘hereafter’ is inserted before `you will see”‘ (Jesus and His coming – S.C.M., London 1957).

“The parousia is clearly understood, not as a separate catastrophic occurrence, but as a separate pervasion of the daily life of the disciples and the Church.  The coming is an abiding presence.” [Jesus and His Coming (Philadelphia: Westminster, 1967), p .176]

TDNT (Theological Dictionary of the New Testament) “in the NT the terms [pareimi and parousia] are never used for the coming of Christ in the flesh, and PAROUSIA never has the sense of return. The idea of more than one PAROUSIA is first found only in the later Church . . . A basic requisite for understanding the world of thought of primitive Christianity is that we should fully free ourselves from this notion, which, so far as the NT is concerned, is suspect both philologically and materially” (TDNT 4:865).

Thayer’s
“1. presence: 1 Co. xvi. 17; 2Co. x. 10; …2. the presence of one coming, hence the coming, arrival, advent.”

W.E. Vine
“lit., “a presence,” para, “with,” and ousia, “being” (from eimi, “to be”), denotes both an “arrival” and a consequent “presence with.” For instance, in a papyrus letter a lady speaks of the necessity of her parousia in a place in order to attend to matters relating to her property there. Paul speaks of his parousia in Philippi, Phil 2:12 (in contrast to his apousia, “his absence”…Other words denote “the arrival”…Parousia is used to describe the presence of Christ with His disciples on the Mount of Transfiguration, 2Pet. 1:16. When used of the return of Christ, at the rapture of the church, it signifies, not merely his momentary “coming” for His saints, but His presence with them from that moment until His revelation and manifestation to the world. In some passages the word gives prominence to the beginning of that period, the course of the period being implied, 1 Cor. 15:231Thess. 4:15…In some, the course is prominent, Matt. 24:337…in others the conclusion of that period, Matt 24:27…”  ( Expository Dictionary of New Testament Words p. 111)


Matthew 24:3

sign of thy coming

parousia

N-GSF

Matthew 24:27

coming of the Son

parousia

N-NSF

Matthew 24:37

coming of the Son

parousia

N-NSF

Matthew 24:39

coming of the Son

parousia

N-NSF

1 Corinthians 15:23

Christ’s at his coming

parousia

N-DSF

1 Corinthians 16:17

glad of the coming of Stephanas

parousia

N-DSF

2 Corinthians 7:6

by the coming of Titus

parousia

N-DSF

2 Corinthians 7:7

not by his coming only

parousia

N-DSF

2 Corinthians 10:10

his bodily presence

parousia

N-NSF

Philippians 1:26

my coming to you again

parousias

N-GSF

Philippians 2:12

in my presence

parousia

N-DSF

1 Thessalonians 2:19

Christ at his coming

parousia

N-DSF

1 Thessalonians 3:13

at the coming of our Lord Jesus

parousia

N-DSF

1 Thessalonians 4:15

remain unto the coming of the Lord

parousian

N-ASF

1 Thessalonians 5:23

unto the coming of our Lord

parousia

N-DSF

2 Thessalonians 2:1

the coming of our Lord

parousias

N-GSF

2 Thessalonians 2:8

brightness of his coming

parousias

N-GSF

2 Thessalonians 2:9

whose coming is after …

parousia

N-NSF

James 5:7

unto the coming of the Lord

parousias

N-GSF

James 5:8

the coming of the Lord draweth nigh

parousia

N-NSF

2 Peter 1:16

the power and coming of our Lord

parousian

N-ASF

2 Peter 3:4

the promise of his coming

parousias

N-GSF

2 Peter 3:12

hasting unto the coming of the day

parousian

N-ASF

1 John 2:28

before him at his coming

parousia

N-DSF


Year Version Matt 24:27 Matt 24:37 Matt 24:39
1534 Tyndale New Testament coming coming coming
1534 Joye N.T. coming coming coming
1611 King James Version coming coming coming
1866 Wilson Emphatic Diaglott presence presence presence
1881 Crickmer N.T. presence presence presence
1884 Hanson N.T. presence presence presence
1897 Rotherham Bible presence presence presence
1899 Grant Bible coming coming coming
1901 Sanders & Kent Abridged Bible coming coming coming
1903 Fenton Bible presence advent appearing
1907 Young Bible presence presence presence
1923 Ballentine Riverside N.T. coming coming coming
1931 Concordant Version N.T. presence presence presence
1932 Overbury N.T. reappearing reappearance reappearance
1937 Johannes Greber N.T. reappearing reappearance reappearance
1936 Joseph Smith, Inspired Version coming coming coming
1938 Westminster Version N.T. coming coming coming
1950 New World Translation presence presence presence
1950 Moffat Bible arrival arrival arrival
1956 Knox Bible comes comes comes
1956 Moore New Testament arrival arrival arrival
1956 Kleist & Lilly New Testament advent advent advent
1958 Tomanek New Testament presence presence presence
1958 Marshall Interlinear New Testament presence presence presence
1963 Confraternity Bible coming coming coming

Bible Version 1 Corinthians 16:17 2 Corinthians 10:10 Philippians 2:12 1Thess 2:19
New World presence presence presence presence
King James arrived presence presence presence
NASB coming presence presence presence
New Revised Stan coming presence presence presence
New King James coming presence presence presence
New International arrived omitted presence presence
New American arrival presence present presence
Rotherham presence presence presence presence
American Standard Version 1901 coming/presence presence presence coming/
presence
New Jerusalem arrived omitted present presence
New English arrived presence omitted coming
Good News Bible coming omitted omitted presence
Revised Standard coming presence presence coming
Emphatic Diaglott presence presence presence appearing
Confraternity presence appearance presence coming
20th Century come appearance omitted coming
Smith/Goodspeed come omitted omitted presence
Moffatt Bible arrived omitted present presence
Douay presence appearance presence coming
Lamsa coming appearance presence presence
New Berkeley arrival presence omitted presence
Williams New Test. come omitted omitted presence
Beck came omitted omitted comes
Amplified come presence presence presence
Young’s Literal presence presence presence presence

 


APOCALYPSE (Revelation)


I. The Greek Apokalupsis (apokalupsis) is from the verb Apokalupto (apokalupto), meaning to uncover or unveil, hence Revelation.

II. Is used of Christ’s return.

1 Peter 4:13 ” . . .when His glory is revealed, ye may be glad. . .”

1:7 “. . . the trial of your faith . . . found unto praise and honour . . . at the appearing of Jesus.”

1:13 “. . . hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ.”

The saints are to await the revelation because the Lord Jesus does not bring to them the fullness of grace until that time.

2 Thess. 1:7 ” . . . you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with His mighty angels.”

The saints who are troubled.in the tribulation will not have heavenly rest until the revelation.

1 Cor. 1:7 “. . . waiting for the revelation of our Lord. . .”

The saints must keep the gifts in operation (presumably on the earth) until the revelation.

III. The verb Apokalupto is used in Luke 17:30 “. . .even thus shall it be in the day when the Son of man is revealed. . .”

Verse 31 “. . . In that day . . .”

Verse 34 “. . . In that night . . . one shall be taken and the other left.”

2 Thess. 2:3 ” . . . and that man of sin be revealed. . . .”

2:6 “. . . that he might be revealed in his time. . . .”

2:8 “. . . whom the Lord shall . . . destroy with the brightness of His coming.”

The Greek of 2 Thess. 2:8 shows that the destruction of Antichrist takes place at the “Parousia” of the Lord Jesus. The appearance of Antichrist must take place before the “Parousia.”

Verse 3 shows Antichrist’s coming as “Apokalupto,” while verse 9 shows it as “parousia,” demonstrating that they are synonymous terms.

IV. Conclusions.

1. The supposed secret rapture, when one is taken and the other left, is found to be at the Apokalupsis, or at the open revelation of the Lord Jesus in Luke 17:30-37.

2. This revelation of the Lord Jesus is after the revelation of Antichrist in 2 Thess. 2:1-8.

3. This Apokalupsis is seen to be the same event as the Parousia, for the latter word is used in 2 Thess. 2:8 to describe the open revelation of the Lord Jesus.


EPIPHANY (Appearance)


I. The Greek Epiphanea (epiphanea) is from the verb Epiphaino, meaning to shine upon, bring to light, become visible, appear, so this means appearance.

II. It is used of Christ’s first appearance, showing that Epiphanea is not limited in usage to the second coming of Christ. 2 Tim. 1:10 “But is now made manifest by the appearing of our Saviour Jesus.”

III. It is used of Christ’s return. 1 Tim. 6:14 “. . . keep this commandment . . . until the appearing of our Lord Jesus.”

The saints must keep the commands and be blameless until the appearance of Jesus. 2 Tim. 4:1 “I charge thee, therefore before God, and the Lord Jesus Christ, Who shall judge the quick and the dead at His appearing and His kingdom.” 4:8 “. . . there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day:. . . and . . . unto all them also that love His appearing.” Titus 2:13 “. . . Looking for that blessed hope and glorious appearing . . . of Christ.” 2 Thess. 2:8 “. . . the Lord shall consume with the brightness of His coming.”

IV. The verb Phaino (phaino – to appear) is used in Matt. 24:30 “And then shall appear the sign of the Son of man in heaven. . . .” 24:31 “Then He shall send angels and they shall gather together His elect.” Col. 3:4 “When Christ, Who is our life, shall appear, then shall ye also appear with Him in glory.” Matt. 24:2930 tell when He will appear.

V. Conclusions.

  1. The saints cannot go up previous to the Epiphany.(Titus 2:13 and 1 Tim. 6:14).
  2. The saints are not crowned until the appearance (Epiphany) of the Lord Jesus to set up His kingdom (2 Tim. 4:181 Peter 5:4).
  3. Crowns are for those who love the appearance (Epiphany), not a secret coming (2 Tim. 4:8).
  4. The Sign of the Son of man does not appear till after the tribulation, when the Lord Jesus is seen coming to gather His saints (Matt. 24:39-31Col. 3:4).

PAROUSIA (Presence, coming)


I. The Greek Parousia (parousia) is from the verb Paremi, meaning to be near, to have come, to be present. The verb is used in Luke 13:1 “There were present at the season some that told of the Galileans.” John 11:28 “. . . The Master is come and calleth for thee.” Acts 10:21 “. . . Behold I am He Whom ye seek: what is the cause wherefore ye are come?” 1 Cor. 5:3 “For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done. . .”

II. The noun Parousia is defined as

  1. Presence 2 Cor. 10:10 “. . . his bodily presence is weak. . . .” Phil. 2:12 “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence. . .”
  2. Coming–presence of anyone, coming, arrival. 2 Cor. 7:67 “. . .God . . .comforted us by the coming of Titus; and not by His coming only, but by the consolation. . . .” 1 Cor. 16:17 “I am glad of the coming of Stephanus. . . .” Phil. 1:26 “That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again.”

III. The coming or presence of Jesus

Matt. 24:3 “. . . What shall be the sign of thy coming. . .?” Answered in 24:29-31. 24:27 “. . . so shall also the coming of the Son of man be. . . .” 24:37 “. . . as days of Noe . . . so shall also the coming of the Son of man be.” 24:39 “. . . so shall also the coming of the Son of man be . . . .” 1 Thess. 3:13 “. . . at the coming of our Lord Jesus Christ, with all His saints.” 4:15 “. . . We which are alive and remain unto the coming of the Lord, shall not prevent them which are asleep” (cf. . 16, very noisy—not secret). 5:23 “. . . your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.” 2 Thess. 2:1 “. . . We beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto Him.” 2:8 “. . . the Lord . . . shall destroy with the brightness of His coming.” 2:9(of Antichrist)__”. . . whose coming is after the working of Satan.” James 5:7 “. . . Be patient unto the coming of the Lord.” 5:8 “. . . the coming of the Lord draweth nigh.” 2 Peter 3:4 “Where is the promise of His coming?” 3:12 “Looking for and hasting unto the coming of the day of God.” 1:16 “. . . when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of His majesty” (first coming). 1 Cor. 15:23 “. . . afterward they that are Christ’s at His coming.” 1 Thess. 2:19 “. . . are not even ye in the presence of our Lord Jesus Christ at His coming?” 1 John 2:28 “And now, little children, abide in Him that, when He shall appear, we may have confidence, and not be ashamed before Him at His coming.”