Mark’s Gospel, which is probably the earliest of the Gospels, contains three distinct references to Christ’s return, plus other indirect ones. For instance, in chapter 8, after Peter has given his great confession of faith, there is the reply by Jesus in which He foretells His death and resurrection, calls His followers to faithful discipleship, and concludes: “Whosoever, therefore, shall be ashamed of me and of my words in this adulterous and sinful generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father, with the holy angels” (v. 38). Similarly, in chapter 13 He says, “And then shall they see the Son of man coming in the clouds, with great power and glory” (v. 26). He adds, “But of that day and that hour knoweth no man, no, not the angels who are in heaven, neither the Son, but the Father. Take heed, watch and pray; for ye know not when the time is” (vv. 32-33). In chapter 14 He tells those who at His trial asked Him if He was the Christ, “I am; and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven” (v. 62).
Matthew and Luke repeat much of this material from Mark, sometimes with variations. But John, as the other gospel writer, adds material uniquely his own. For instance, in the fourteenth chapter he quotes Jesus as saying, “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” (vv. 1-3). Again, at the very end of the book, when Peter asks Jesus about the destiny of the unnamed disciple, saying, “Lord, and what shall this man do?” Jesus answers, “If I will that he tarry till I come, what is that to thee? Follow thou me” (John 21:22). Clearly these verses and those that follow assume the second coming.
Paul’s letters are full of this same teaching. He wrote of our being caught up into the clouds, “to meet the Lord in the air” (1 Thess. 4:17). He reminded the Philippians that “our citizenship is in heaven, from where also we look for the Savior, the Lord Jesus Christ” (3:20). Peter called the return of Jesus Christ “a living hope” (1 Pet. 1:3). Paul called it our “blessed hope” (Titus 2:13). In Revelation the apostle John declares, “Behold, he cometh with clouds, and every eye shall see him” (1:7). He ends the book with the words, “He who testifieth these things saith, Surely, I come quickly. Amen. Even so, come, Lord Jesus” (Rev. 22:20).
All these texts testify to the prominence of the doctrine of the Lord’s return throughout the New Testament. But the unique aspect of the reference before us is that John refers to it here, not as a mere point of doctrine considered in itself, but rather as an incentive for living a righteous life. Righteousness, like purity of doctrine, is to come only by abiding in Christ. But we are encouraged to do that by knowledge of the fact that one day we will have to give an account before Him. This, then, is a very practical doctrine.
