Celestial beings constitute the triumphal train that returns with Him. Jesus said:

"The Son of Man shall come ... with His angels", Matthew 16:27; 24:31.

Therefore, Jesus returns with an entire galaxy of celestial glory, not merely of the hosts of holy angels, but Jesus Christ Himself is coming in "his own glory" and in "his Father's" glory, Luke 9:26; Mt. 16:27; Mk.8:38.

His pageant of unparalleled majesty includes ten thousands of ten thousands and "thousands of thousands", Rev. 5:11, of these heavenly messengers of glory.[020]

There is a striking similarity between the events as described in different parallel accounts of the Second Coming, particularly in relation to the resurrection of the dead and the translation of the living righteous.

Paul wrote,

"The Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the Trump of God." 1.Thess. 4:16

Conclusion: In the light of these considerations, we find no place for a secret rapture as taught by many Protestants. [100]

The Second Coming and the Final Tribulation

The "gathering" of the church to Jesus Christ in relation to the time of the antichrist power and the tribulation is discussed in literal and explicit language in Paul's Book of 2.Thessalonians, which was written to correct the misunderstanding of what he had said in his first letter about the coming of Jesus to raise the dead and translate the living righteous.

In his second epistle Paul tells the Thessalonian Christians that God will recompense their persecutors with tribulation, and the victims of persecution with rest,

"when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel", 2.Thess. 1:7-8

Conclusion: Therefore the Bible teaches that there will be one visible, personal, glorious Second Coming of Jesus Christ.

The historical record is rich on those who recognized the papal power as the great antichrist of the centuries because it meets the specifications of the "little horn" of Daniel 7 and the "beast" of Revelation 13 [320]. Over the centuries all early Protestant Reformers held this view.

Those who take either the preterist or futurist position are unable to recognize the actual antichrist power as it carries on its work. When no one is on the alert to his nefarious scheming, it will seek to deceive the whole world unrecognized, so much so, that ultimately men will declare, "Who is like unto the beast? who is able to make war with him?" and "all the world" will wonder "after the beast." Rev. 13:4,3. This situation of vast numbers of people being deceived is portrayed by the prophets as being drunk with the wine of Babylon. The state of drunkeness makes it impossible for them to discern the false from the true. They include those of the `synagogue of Satan.'

The work of antichrist will be brought to an end by the Second Advent of our Lord. We read in 2.Thessalonians 2:3 of one who is called the "man of sin" who are actually a succession of men.[330] We read of the beast's blasphemous claims in verse 4, of its signs and lying wonder in verse 9. The beast represents the succession of men. But God's Word declares unmistakably that he (the last head or the system) will be consumed by "the brightness of his [Christ's] coming" (2.Thess. 2:8). Though all the organizations of apostasy, with all their wicked works, should combine, their activities will come to an end at the same time as the beast/ horn power ends, when the Lord returns from heaven, Rev. 19:19-20.

The 1000 year period (millennium) is mentioned definitely in Revelation 20 under the expression "thousand years." Rev. 20:4-6 speaks of the first resurrection. "They came to life again, and reigned with Christ a thousand years", Rev. 20:4, RSV. Those who are raised at that time are called "blessed and holy." Further, "they shall be priests of God and of Christ, and they shall reign with him, a thousand years." The resurrection of the saints, taught in 1.Corinthians 15 and in 1.Thessalonians 4, takes place at the coming of our Lord. Inasmuch as those who are then raised reign "with Christ a thousand years," it is clear that this resurrection marks the beginning of the millennium period. Seeing that the rest of the dead (the wicked) "did not come to life again until the thousand years were ended" (Rev. 20:4), it likewise seems clear that this second resurrection marks the close of the millennial period.

Among these expressions are these:

1. "The day of the Lord so cometh as a thief in the night" 1.Thess. 5:2, and
2. "The one shall be taken, and the other left", Matthew 24:40.

Comparing the Second Coming of Christ to the coming of a thief in the night must be understood with some limitations of interpretation. One would surely not wish to push this illustration too far or even to the extreme. We should hardly think of the Saviour's coming like a thief who prowls around, working in the dark, afraid of being discovered. That could never be the likeness of our Redeemer. Does the rapture theory encourage such thoughts?

The context of 1.Thessalonians 5:2 clearly indicates what the apostle meant by describing the Second Coming of Christ as a thief. He is talking about the unexpectedness of Christ's coming. No one expects a thief: therefore he is able to do his work undetected. The apostle describes the heedless in those days as expecting peace and safety when sudden destruction is an immediate prospect, Verse 3. But they are not expecting it. He cautions the faithful not to fall asleep, lest the Second Advent overtake them as a thief, Verses 4-5. He urges them "to watch and be sober", Verse 6, in expectation of the Second Coming of Christ.[355]

The idea, therefore, is one of unexpectedness rather than of secrecy. Of course, the Second Advent or Coming of Jesus will catch some professing Christians asleep, but that will be their own fault. It is not part of God's plan. They should be alert and watching for His appearing. But even those who are awake, unless they are fully surrendered to God, will be caught unawares. The coming of the Lord (James 5:7) will also be unexpected for them. In other words, they are not actually looking for Him to return; they are not waiting for Him. Hence, Christ's coming will, to them, be as a thief in the night.

Others may ask, how can Christ come unexpectedly and at the same time come as lightning, Mt. 24:27; Lk. 17:24? Actually, both of these comparisons to His coming communicate the same idea, namely that the event is not expected. If Christ hid a fixed date among all the numbers in the Bible, where one could make calculations and come up with a number which, to them, gives a still future date, but not too far in the future but just enough to come in that mathematician's possible life span, why then would Christ stress the unexpectedness of His coming?

He does not.

Because if Christ would reveal the exact date, wily people would live in sin just until shortly before that day and then ask for forgiveness and because of that expect to be taken into heaven. That will never be true that God would reveal the exact day of His Coming Again to any human being.

James reminds the church to looking patiently forward to "the coming", which would not make sense if the rapture took place seven years before (assuming the rapture, an untrue idea taught by some, and the coming are two different events). The Bible teaches to look at the fulfilling of prophecy (the earthquakes, wars, calamities, storms, etc.) to realize when the time of of His Return in might and power might be nearing. No one knows the exact time of Christ's coming. Those who think they do, will be disappointed. We may only know the nearness of this much looked for event.

As to the other passage, "The one shall be taken, and the other left" there are two schools of interpretation among commentators. Some feel that those "taken" are taken in destruction; others, that they are taken to be with the Lord. To determine the correct interpretation, let us study the source of these sayings of Jesus in context.

We read in Matthew and in Genesis and note the brown colored phrase and the underlined words:

The last two points underscore how these two scriptures parallel each other. Where one has `the field', that other has `the earth' or `dry land.' Where one has "taken", the other has "destroyed." Where one has "left", the other has "remained alive." Thus we let the Bible carefully explain itself. In the mind of the ancients and in those of Jesus' days, there was no confusion on this point.

Question: According to Genesis 7, who died and who remained alive? What do we read?

Answer: We read that all air breathing living things, including people, died except for Noah and his family. The exact wording is, "... and Noah only remained alive, and they that were with him in the ark." Gen. 7:23b KJV.

Other translations say it as follows,

1. "Only Noah was left ...." NIV.
   
2. "The only ones left were Noah . . ." Good News Bible (TEV).
   
3. "all wicked blotted out" American Standard Bible (ASB).
   
4. "all wicked were destroyed" Jerusalem Bible.
   
5. "all wicked were wiped out" New English Bible (NEB).

The Hebrew word of interest is , pronounced `shawar'. (See Strong's Concordance #7604). `Shawar' has the meaning of `surviving after a process of elimination' and is translated as `remained' and `left.' We find this word also in Exodus 10:19 (remained); 14:28 (remained); Judges 4:16 (left); 1.Samuel 9:24 (left) and Ruth 1:3 (left). Each time the word means someone or something that survived a process of elimination.

That is why Noah `shawar-survived' the Flood, while the wicked were what?

The wicked were "taken", that is, they were destroyed, they were overtaken by death, as we read above.

That means the often heard idea that Jesus meant to say that those who were taken, were taken up into heaven and those `left', are the wicked is flawed. It is exactly the other way around. The righteous were `left', they survived to be with Jesus, while the wicked were `taken' by death as we read above. [395]

The passage in Matthew 24:40 indicates clearly that this will be a day of separation. To introduce the idea of secrecy into the text is, we believe, wholly unwarranted. Nowhere in the Bible is there any indication that when the one is taken (by death) and the other left (to be with Jesus), certain persons will awaken the next morning to find loved ones "missing." The thief-in-the-night illustration was obviously given by our Lord to indicate the suddenness or unexpectedness of His appearing and the danger that faces not only the world but even the church of being unprepared and so being taken Unawares.[400]

Advocates of the "rapture" theory also advance the case of Enoch in support of their concept. As to Enoch the Scripture declares, "By faith Enoch was translated that he should not see death; and was not found, because God had translated him", Heb. 11:5. It is maintained that the expression he "was not found" indicates that a search was made, and so implies secrecy in his being translated. But in this connection it must be remembered that the term `ascencion' or "translated" itself surely does not connote secrecy. Elijah also was translated, but in full view of Elisha, and with chariot and whirlwind. Again, when our blessed Lord "was taken up" (Acts 1:9), it was in full, open view of His disciples.

Furthermore, why should the expression "was not found" be thought to indicate secrecy? Similar expressions are found in other connections and they could not mean secrecy, or refer to something done in a corner. Thus we read that in the last days "the mountains were not found", Rev. 16:20; of Babylon, that it "shall be found no more at all", Rev. 18:21; and of its inhabitants, that none "shall be found any more in thee", verse 22. On what linguistic or exegetical authority, then, can one introduce the idea of something happening secretly? The Bible does not teach that God does things in vagueness.

In summation: Seventh-day Adventists believe that Christ's second advent will be personal, visible, audible, bodily, glorious, and premillennial, and will mark the completion of our redemption. And we believe that our Lord's return is imminent, at a time that is near but not disclosed. Adventists' joy, hope, and expectation over the prospect are well expressed in these passages:

"One of the most solemn and yet most glorious truths revealed in the Bible is that of Christ's second coming." [500]

"The coming of Christ to usher in the reign of righteousness has inspired the most sublime and impassioned utterances of the sacred writers." [600]

"The proclamation of Christ's coming should now be, as when made by the angels to the shepherds of Bethlehem, good tidings of great joy. Those who really love the Saviour cannot but hail with gladness the announcement founded upon the word of God, that He in whom their hopes of eternal life are centered is coming again, not to be insulted, despised, and rejected, as at His first advent, but in power and glory, to redeem His people." [700]

Does it matter what we believe about the time when Jesus comes, if we are brought to heaven by rapture or not? Let us think this through. The first thing we may want to realize is that it is never good to go contrary to what Jesus actually said after we study His words carefully to ascertain the meaning. What are the consequences of the rapture idea?

1. Believers in the rapture expect peace and safety when there will be no peace and safety.
   
2. It renders those unable to prepare themselves for the time of trouble because they were taught that they will be raptured out of this world and not experience it. They are `asleep' when they should be watching.
   
3. Since they do not expect any trouble, they will not recognize that the enmity against the Law of God is the deciding factor as to who will be saved and who will not be saved, for they were taught the Law of God was nailed to the cross when it was upheld by Jesus. He died on the cross because the law could not be abolished. It will always be in force for it is the foundation of God's government.

The subject of the Second Advent of our blessed Lord is the cause of great alarm to the ungodly, but to the Christian it is joy and rejoicing. There is much opposition to the doctrine of the speedy coming of Christ. Some would rather put it off for a more convenient season. But many are rejoicing in the blessed hope. Some are believers in the Second Advent, others believe, and are ashamed to admit it, for fear of being called some names. We do not need to ba ashamed, for it is ultimate truth.

When Christ comes and the dead are raised, both the living and the newly raised to everlasting life will be restored into that body which Adam and Eve lost when they sinned. Man was not created as a `spirit' being like the angels. Therefore, we will never be such `spirit' beings, at most there will be similarities. While we have eternal life, we do not possess immortality in the way God is immortal (1.Tim. 2:16). We have eternal life, are immortal, because it was as a gift communicated to us and it will be abiding in us, (1.Jh. 3:15), since there is no more devil and we will never sin again [702], and since we will eat of the `Tree of Life' which bears fruits every month. That is why God is careful in the judgment to save those who are done with sin (Hebr. 9:14) in the very last days. They are those who have accepted His salvation from sin while still on earth (Rom. 6:18,22; 1.Pet. 4:1). That is why the last generation alive on sinful planet earth will go through a unique character transforming experience described in the Book of Hebrews.

Conclusion: In other words, all people find themselves doing openly their daily chores and only those who by faith believe in the Second Coming will be ready for being with God. To the unready person, the Coming of Jesus in the clouds will be unexpected, a surprise, he or she never thought this would really ever happen, they were unconcerned and did not seek in prayer forgiveness for their sins. To them it was so unexpected as it is for those who live in a house unready for the event of a burglary. The believing person differs from the unbeliever in that the former put their trust in the Holy Bible and at last they will be vindicated. They know, just like Jesus came the first time, ministered to His people, was crucifed, died and rose the third day, so the rest of His book will come true too.

The Bible states that the wicked, unrepentend souls will be taken first. That means that they will be slain by the brightness of His Coming just like the wicked at the time of the Noachian Flood perished first. As the wicked perish all around the world, not to exist until their resurrection (the second resurrection) for the execution phase of the judgment after 1000 years [800], the righteous' are transformed as their gaze is directed upward to welcome their Saviour who has come for them in Might and Power.

The salvation of God's people has been accomplished, "he will beautify the meek with salvation." Psalms 149:4. The same message we learn from the Sermon on the Mount, "Blessed are the meek: for they shall inherit the earth." Matthew 5:5, the mercy and grace of God has fruited, is now fulfilled, Psalms 25:8-14.

Conclusion: The idea of the rapture makes the great day of the resurrection anti-climactic. It is like inviting someone to the Super Bowl and he says, `Oh, I've been there already.' We must also remember what Jesus said, "Then said Jesus unto them, Yet a little while am I with you, and then I go unto him that sent me. Ye shall seek me, and shall not find me: and where I am, there ye cannot come." John 7:33,34. That scripture precludes the possibility of a rapture for we don't enter in somehow inconspiciously. No, Jesus will take all the redeemed of all ages into heaven on that day at the same time. No one gets into God's heaven before another. All arrive there at the same time, except the first fruits.

How do we know if a forecast like saying someone knows the exact day of Christ's coming is of God? While the Bible does teach that prophets will arise in the last days, we are also given tests to know if a prophet is of God or not. There are two kinds of tests.

1. The test to know if it is a true prophet before an announced date, Lamentations 2:9; Proverbs 29:18.
   
2. The test to apply after the announced date, Jer. 28:9.

The annual deaths caused by international violence began slowly and since has gone of the chart. The Bible warned long ago, "In the last days perilous times will come: For man will be . . . without self-control, brutal, despisers of good." 2.Tim. 3:1,3 NKJV.

The chart shows (U.S. News & World Report):