THE SECOND COMING OF CHRIST

INTRODUCTION. [1]

The second coming of Christ refers to the personal and visible return of Christ to earth in glory. His return will be one of the greatest events to occur in the future time. The doctrine of the second coming of Christ is one of great doctrines of the Christian faith. The second coming of Christ was announced by Christ Himself (John 14:3; Matt. 24:29-30), by angels when He ascended into heaven (Acts 1:11); by the Apostles Peter and Paul in their letters to the churches (I Pet. 1:7, 13; Phil. 3:20; I Thess. 4:15-16; Titus 2:13); and by the writer to Hebrews (Heb. 9:28) and the book of Revelation (Rev. 1:7-8; 2:25-28; 16:15; 19:11-21; 22:20).

The focus of Old Testament prophecy is the First Coming of Christ but the focus of New Testament prophecy is the Second Coming of Christ. In the Old Testament the prophecies of the Christ's First Coming incorporated also the events that would take place at Christ's Second Coming. Those events are closely merged with those of His First Coming so that it is difficult to isolate the events of the Second Coming from those of the First Coming. For example, Job 19:25, 26; Dan. 7:13, 14; Zech. 14:4; Mal. 3:1, 2. But when we come to the New Testament there is clear distinction between the First Coming and the Second Coming of Christ. The Second Coming is mentioned more than three hundred times, or once in every twenty-five verses. There are whole chapters that are devoted to the subject, such as Matt. 24, 25; Mark 13; Luke 21; compare I Cor. 15. And some books are given over to the subject, such as I Thessalonians, II Thessalonians, and Revelation. Almost every writer in the New Testament make reference to the Lord's coming. Let us examine what the Scriptures says concerning the nature, purpose, and time of the second coming of Christ. Finally, let us examine the completion of our salvation at the second coming of Christ.

THE NATURE OF THE SECOND COMING

So clear and distinct is the language that is used concerning the second coming of Christ that it cannot be understood in any other way than in a literal and historic sense. In the King James Version of the Bible, there are several words used to describe the Lord's return, such as: His "coming," His "appearing," His "manifestation," and His "revelation." These are translation of the following Greek words:

1. erchomai, Coming,
2. apokalupsis, Revelation,
3. epiphaneia, Manifestation,
4. parousia, Presence.

"Men of Galilee, why do stand looking into heaven?
This same Jesus, who was taken up from you into heaven,
will come in the same way as you saw him go into heaven."
(Acts 1:11).

1. His coming will be sudden and unexpected as Noah's flood. He will come as a "thief" and "in such an hour as ye think not" (Matt. 24:37-39, 42-44, 48, 50; Luke 12:37-40).
2. After the great tribulation (Matt. 24:29-30).
3. There will be great disturbances in the sun, moon, and stars accompanying His coming (Matt. 24:29; Mark 13:25-26; Luke 21:25-27).
4. His coming will be in the clouds of heaven, with power and great glory, at the sound of a trumpet and with angels (Matt. 24:20-21; 26:64; Mark 13:26; 14:62; Luke 21:27).
5. Then every man will be rewarded according to his works (Matt. 16:27). The hidden things of darkness will be brought out into the open (I Cor. 4:5). Christ will be ashamed of those who have been ashamed of Him (Mark 8:38; Luke 9:26).
6. All nations will be gathered before Him in judgment (Matt. 25:31-32).
7. Christ will come with ten thousands of His saints (Jude 14).
8. Christ will bring in the kingdom, at which time also He will gather together His elect from one end of heaven to the other and from the four winds (Luke 21:27-31; Matt. 24:31).

The second word, apokalupsis, meaning "revelation", is a compound word of two Greek words: apo, "away from", and kalupto, "to cover" or "to hide". Thus the word means literally, "to uncover", "to unveil", or "to reveal" something. The word is used of persons or events that are not visible until they are made visible, that is, unveiled or revealed. For example, the word is used of Christ who is "A LIGHT OF REVELATION TO THE GENTILES" (Luke 2:32 NAS). In references to the second coming of Christ, the word means literally that whatever had hidden Him will be removed. In the King James Version, the word is translated variously as "manifestation" (Rom. 8:19), "coming" (I Cor. 1:7), "revelation" (I Peter 1:7); "to lighten" (Luke 2:32).

Looking at the use of this word, apokalupsis, in the New Testament with reference to the second coming of Christ, the following facts are stated about His coming:

1. The revelation is idenitified with the end of age (I Cor. 1:7-8) and the day of wrath and the righteous judgment of God (Rom. 2:5).
2. The revelation of Christ will bring relief to the saints from suffering and tribulation (II Thess. 1:7).
3. The revelation of Christ will be accompanied with mighty angels, taking vengeance as a flaming fire on those who do not know God and do not obey the gospel of our Lord Jesus Christ (II Thess. 1:7-8).
4. Christ will come to be glorified in His saints on that day (II Thess. 1:10).
5. The revelation of Christ is the eager expectation of the saints (I Cor. 1:7). Christ at His revelation will confirm them to the end, so that they will be blameless in the day of our Lord Jesus Christ (I Cor. 1:8).
6. His revelation will be the time of reward for their trial of faith (I Pet. 1:7) and as the revelation of His glory it will be a time of great joy for the saints (I Pet. 4:13).
7. His coming will be the revelation of the sons of God which the whole creation is eagerly awaiting (Rom. 8:19).

The third word, epiphaneia, translated "manifestation" means literally "appearance" and comes from the Greek verb epiphaino which means literally "to show forth" or "to appear". This word was used in Greek literature concerning the appearance of the Greek gods. The Apostle Paul uses the word in speaking of the first coming of Christ and "the grace that is now manifested by the appearance of our Savior Jesus Christ" (II Tim. 1:10). Four of the six times that the Greek word appears in the New Testament refer to the second coming of Christ. The word clearly describes the second coming of Christ as an appearance, a shining forth. The word is translated in the King James Version as: "appearing" (Titus 2:13), "brightness" (II Thess. 2:8), "to give light" (Luke 1:79), "coming" (II Tim. 1:10).

Looking at the use of this word, epiphaneia, in the New Testament with reference to the second coming of Christ, the following facts are stated about His coming:

1. The epiphany of Christ is used interchangeably with His parousia (II Thess. 2:8).
2. The epiphany of Christ will bring judgment upon the Antichrist (II Thess. 2:8).
3. The epiphany of Christ will bring in the kingdom (II Tim. 4:1).
4. At the epiphany of Christ the believers will be given rewards (II Tim. 4:8).
5. The epiphany of Christ will close the time of obedience and service of believers on earth (I Tim. 6:14).

The fourth and last word, parousia, meaning literally "being with", hence "presence". and refers to the second coming as objective and visible. The word is found twenty-four times in the Greek New Testament, sixteen of these occurences refer to the second coming of Christ.

Looking at the use of this word, parousia, in the New Testament with reference to the second coming of Christ, the following facts are stated about His coming:

1. The parousia of Christ will not be secret, but visible. It will shine as the lightning from the east to the west (Matt. 24:27).
2. The parousia of Christ will be sudden and unexpected (Matt. 24:37-39).
3. At the parousia of Christ a resurrection will take place (I Cor. 15:23).
4. The parousia of Christ is the hope and crown of rejoicing of the believers (I Thess. 2:19).
5. The parousia of Christ gives motivation and encouragement to Christian life and service (I John 2:28; II Thess. 2:1; James 5:7-8; I Thess. 3:13; 5:23).
6. The saints will be raptured at the parousia of Christ (I Thess. 4:15).
7. The Antichrist will be judged at the parousia of Christ (II Thess. 2:8).
8. In the last days, people will scoff at the truth of parousia of Christ (II Pet. 3:3-4).

THE PURPOSE OF THE SECOND COMING

The purpose of the Second Coming of Jesus Christ is

1. To reveal Himself with all His own holy ones to be glorified in His saints (Col. 3:4; Zech. 14:5; II Thess. 1:10; I Thess. 3:13).
2. To judge the beast, the antichrist, the false prophet and the armies of earth (Rev. 19:19-21; II Thess. 2:8).
3. To bind Satan (Rev. 20:1-2).
4. To save Israel as a nation (Acts 15:16; Zech. 14:3-4; Joel 3:15-16).
5. To judge the nations (Matt. 24:31-32; Joel 3:1-2, 12; II Thess. 1:7-9; Isa. 24:21-23).
6. To deliver and to bless creation (Rom. 8:19-22).
7. To set up His kingdom (Rev. 11:15; 20:4; Dan. 7:13-14; Luke 21:27, 31; II Tim. 4:1; Zech. 14:9; Matt. 25:31).
8. To bring about a state of peace (Micah 4:3-4; Isa. 2:4).
9. To reward the saints (Matt. 16:27; I Cor. 4:5; II Tim. 4:8; I Pet. 5:4).
10. To complete the salvation of saints.

THE TIME OF THE SECOND COMING

The second coming of Christ will take place at the end of the great tribulation (Matt. 24:29-30). The day and hour of His coming is said to be not known by any man or even by the angels. Jesus said:
"But of the day and hour knoweth no man,
no, not the angels of heaven, but Father only."
(Matt. 24:36, 42; 25:13).
And a solemn declaration was made that this time is not known "even by the Son of Man" Himself. Only the Father in heaven knows the time.
Our Lord, as recorded in Mark 13:33, said:
"Take ye heed, watch and pray: for ye know not when the time is." (KJV)
And in these almost last words to His disciples, Jesus tells them not to set dates:
"It is not for you to know the times or the seasons,
which the Father hath put in his own power" (Acts 1:7 KJV)
This certainly should have been a deterrant to any who would try to set the date of His return.

Since the precise time of the second coming is unknown and since Christians are exhorted to be ready for it momentarily, the second coming is said to be imminent. It may happen at any time. This was true in the time of the Apostles as it is also true today (James 5:8).

Even though the precise day and time are not revealed, Christians are to discern the times and to be aware of the nearness of His coming. The end will not come until the Gospel is preached to every nation (Matt. 24:14). There will not be a complete conversion of the world, however: tares will grow together with the wheat until the harvest (Matt. 13:30). In the last days, near to the time of the harvest, the world will abound with wickedness (II Tim. 3:1-5). But, in order that all peoples and nations may have a chance to hear the Gospel before the final harvest even under such conditions, the Lord Himself will send an angel to proclaim the Gospel to all peoples in a supernatural way (Rev. 14:6-7).

The day of the Lord will not come except that there come first the falling away and the man of sin will be revealed (II Thess. 2:3). A great apostasy will come to pass before His return. So great is this falling away from the faith that there is even a question as to whether the Son of man will find any faith on the earth when He comes (Luke 18:8), There will also be troubles and revolutions among the nations, and signs and distress in nature (Luke 21:25-27; Mark 13:7-8).

Although a solemn declaration was made that this time is not known "even by the Son of Man" Himself and only the Father in heaven knows the time, many have tried to set a date for Christ's return. Probably the most famous is that which was made by William Miller in 1818, who concluded after two-year study, that Jesus Christ would come again in "about" twenty-five years, that is, in 1843. Miller was a Baptist minister and a resident of Lower Hampton, New York. William Miller was born in Pittsfield, Massachusetts, on February 15, 1782, and while still a young child his family moved to Lower Hampton, New York, close to the Vermont State border. Miller was raised by a deeply religious mother, but despite her zeal for his conversion Miller became a deist. Only after a soul-searching experience which culminated in his conversion did he begin to study for the ministry in the Baptist church. Miller became involved in the great advent awakening movement which spanned the Atlantic from Europe and was bolstered by contemporary biblical scholarship. Although Miller himself lacked academic theological training, he began to study the subject. After two years of study, he announced his conclusions that sometime between March 21, 1843 and March 21, 1844, according to the Jewish mode of computation of time, Christ will come and bring all His saints with Him. He was not the only voice proclaiming the 1843/1844 fulfillment of Daniel 8:14. Other biblical schalars had concluded on the basis of Daniel 8:14 that the 2300 days was a 2300 year period dating from 457 B.C. and ending in 1843-1844. Miller had concluded from the study of Daniel 8 and 9, particularly Daniel 8:14 and 9:24-27, that "seventy weeks of years" or 490 years, of Daniel nine must date from 457 B.C., which was the exact date of the decree of King Artaxerses of Persia to rebuild Jerusalem (Dan. 9:25), to A.D. 33, which was the date of Christ's crucifixtion (Dan. 9:26). He linked this with the prophecy in Daniel 8:14:
"Unto two thousand and three hundred days,
then shall the sanctuary be cleansed."
Taking the 2300 days as 2300 years, he subtracted the 490 years and added the period from A.D 1 to 33, Miller arrived at the date 1843. Many biblical scholars had historically shown that in the Scriptures a day frequently symbolizes a year as a week symbolizes a period of 7 years as in Daniel prophecy of the seventy weeks. Thus 7 years per week times 70 weeks = 490 years. And assuming that 2300 years and 490 years of the seventy weeks that begun at the same date which is the date 457 B.C., Miller arrived at the the date of 1843 for the second coming of the Messiah. Miller set the date of the return of the Lord between March 21, 1843 and March 21, 1844 according to the Jewish calendar. He was fifty years old when he published his findings and the message of the imminent visible return of Christ spread rapidly among the churches of the Northeast.

As the first date approached, religious frenzy shook the world of Miller's followers, called Millerites -- the Lord was coming back!
Though the followers of Miller were zealous and sincere, a stark disappointment awaited them as the Jewish year 1843 faded from time and the Lord did not come. When this dream close to their hearts failed to materialize, they sought an explanation from William Miller, who replied with characteristic honesty and confessed his error. In the wake of this stunnng confession, the Millerites strove vainly to reconcile their interpretations of prophetic Scripture with the stark truth that Christ had not return. With a last gasp, so to speak, Miller reluctantly endorsed "The Seventh-month Movement," or the belief that Christ would come on October 22, 1844, the tenth day of the seventh month according to the Karite reckoning of the Jewish Sacred Calendar. Once again the Millerites hopes were lifted, and October 22, 1844 became the watch-word as the correct date for the return of the Lord Jesus Christ. The faithful met in their local gathering places on the appointed date worshipping and waiting. But it did not happen. The Millerites were a shattered and disillusioned people -- Christ had not come to cleanse the "sanctuary" (the earth), to usher in judgment, and to bring the world into subjugation to the "everlasting gospel." Instead the sky was cloudy and dark, and the historical horizons were black with the failure of the Millerite movement.

The final phase of the movement, then, closed with the "Great Disappointment of 1844." But as the Millerites disbanded, there emerged other groups, such as First-day Adventists and later the Seventh-day Adventist denomination to explain why Christ had not returned on the predicted dates. In the wake of the Great Disappointment, William Miller had no confidence in these new theories which emerged from the shambles of the Millerite movement. But Miller was never a Seventh-day Adventist. He denied the three distinctives of Seventh-day Adventist theology:
he denied the Seventh-day Sabbath, the doctrine of the sleep of the soul, and the final, utter destruction of the wicked -- all doctrines held by Seventh-day Adventist denomination. For William Miller, the era of chronological speculation was over, and he died shortly after the fiascco, on Dec. 20, 1849 in the sixty-eighth of his life, a broken and disillustioned man who was honest and forthright when in error or in repuddiation of error. Miller remained a humble and devoted Christian.

What was Miller's error? What was wrong with his interpretation of the prophetic Scripture concerning Christ's return? Obviously, he should never have tried to set a date for Christ's second coming. The Lord had discouraged and forbade this speculation. But what in the Scriptures led him to do this speculation? The answer was his misinterpretation of Daniel's prophecies, particularly, Daniel 8. He intrepreted verse 8:14 out of context. The prophecy was not about the end-times but about the rise of Medio-Persia and Greece in the 2nd and 3rd centuries B.C., and in particular the emergence of the little horn - Antiochus Epiphanes (Dan. 8:9). In verses 9-14, there is an account of the things Antiochus IV did against the Jewish people, including how, Daniel heard a dialogue between two "holy ones." One of them asked, How long? How long must the suffering be endured? How long is the desecration of the Temple by the presence of "the transgression that makes desolate," the abominable image of Zeus which had been erected in the Temple and the sacrifies of unclean swine upon the holy altar of Yahweh? How long? "For two thousand and three hundred evenings and mornings," the other "holy one" answered, perhaps referring to the evening and morning sacrifice that were made each day. (Remember that for the Jews the evening of each day came before the morning [compare Genesis 1].). That would mean that there is a limit to the revolt against God and the suffering of the Jews.

Though various interpretation have been made of this number, the correct interpretation is most obvious. Antiochus would continue his devastations on Jerusalem for a total twenty-three hundred days, or about six-and-one-third years. Considering the history of Antiochus Epiphanes in his relation to the Jews, this period of time fits very well. The verse 14 indicates that the period would close with the cleansing or restoration of the Temple. This occurred in December 165 B.C. under the leadership of Judas Maccabeus. If we calculate back from this date, the twenty-three hundred days bring us to September 171 B.C., which should be, then, the month when an event of sufficient significance occurred to mark it as the beginning of Antiochus' anti-Jewish activities. The identity of that particular event is not known (for the lack of adequate history of the time), it is clear that the year 171 B.C. did see the beginning of these atrocities, and such an event could well have occurred in September of that year. Until 171 B.C., peaceful relations had existed between Antiochus and the Jews. Beginning with that year, however, a series of events happened, involving especially the Jewish high priesthood, which prompted severe measures by Antiochus.

Like the pattern of chapter 7, the last half of the chapter 8 is given over to the interpretation of the vision of the first half. It follows the pattern further by having the interpretation given by a heavenly messenger, so that in effect the vision still continued, though with a change of scene. Daniel falls into a deep sleep. And at that point, the angel intervened and provided a detailed interpretation of the vision. In verses 23-25, there is a detailed interpretation of the vision. In these verses, there is account of the things that Antiochus IV Epiphanes did against the Jewish people, including how in the Spring of 167 B.C., "without warning he [destroyed] many" by sending to Jerusalem his personal envoy, Apollonius. There "[he] gained the confidence of the inhabitants through his friendly words; then he suddenllly fell on the city, inflicting great disasters in it" (I Maccabees 1:30). The author Daniel then predicted the final outcome; Antiochus "shall even rise up against the Prince of princes" (the High Priest), but eventually "by no human hand, he [Antiochus] shall be broken." The thought is that no human hand would be involved in this person's death. As stated in I Maccabees 6:8-16, Antiochus died of grief and remorse in Babylon. He had been defeated at Elymais in Persia, after he heard other disheartening news from the home area; he was not able to bear the shock of this all at once.

William Miller took the 2300 days (evenings and mornings) out of this context and applied it to the end-times and the second coming of Christ. The prophecy in Daniel 8 was not about the second coming of Christ and 2300 days was not the number of years until His coming.

As a result of the Great Disappointment, many Bible prophetic teachers have avoided making predictions of the time of Christ's second coming. But with the restoration of the Jewish state of Israel in 1948, some Bible prophetic teachers, such as Hal Lindsey, have proposed a date for Christ's return. Hal Lindsey writes concerning Jesus the Prophet:

"Jesus' predictions regarding the nation restored to the land are extremely significant when we recall that He predicted a world-wide dispersion and complete destruction of the nation which would begin with the generation which crucified Him (Luke 21:2, 23; Matthew 23:36).

Yet when Jesus looks into the future and describes the conditions which would prevail at His coming, He puts the Jews back in the land as a nation.

It is in this context that Jesus predicts an extremely important time clue. He says: 'Now learn the parable from the fig tree: when its branch has already become tender, and puts forth its leaves, you know that summer is near; even so you too, when you see all these things, recognize the He is near, right at the door.' (Matthew 24:32, 33 NASB).

Perfect Parable

When the signs just given begin to multiply and increase in scope it's similar to the certainty of leaves coming on the fig tree. But the most important sign in Matthew has to be the restoration of the Jews to the land in the rebirth of Israel. Even the figure of speech 'fig tree' has been a historic symbol of national Israel. When the Jewish people, after nearly 2,000 years of exile, under relentless persecution, became a nation again on 14 May 1948 the 'fig tree' put forth its first leaves.

Jesus said that this would indicate that He was 'at the door,' ready to return. Then He said, 'Truly I say to you, this generation will not pass away until all these things take place' (Matthew 24:34 NASB).

What generation? Obviously, in context, the generation that would see the signs -- chief among them the rebirth of Israel. A generation in the Bible is something like forty years. If this is a correct deduction, then within forty years or so of 1948, all these things could take place. Many scholars who have studied Bible prophecy all their lives believe that this so." [2]

"Now, you know how those supermarket tabloid psychics work. Every year they make a bunch of predictions and, thanks to the law of averages, occasionally they are right. But they never tell you about the dozens of forecasts they made that never materialize. Unlike those false prophets of a false religion, I will admit that one prediction I made has not yet occurred. I suggested 25 years ago that we could expect to see some limited use of nuclear weapons in the world that would so frighten people that they would gladly sacrifice their freedom for a little more security.

I'm not copping out, though I still say something like this scenario -- whether it's nuclear arms or chemical weaponry or biological warheads -- is likely very soon. Something terrifying on a mass scale will be necessary to shock people into accepting -- even welcoming -- a global political and religious leader.

I also said that 'if' a generation was 40 years and 'if' the generation of the 'fig tree' (Matthew 24:32-34) started with the foundation of the State of Israel, then Jesus 'might come back by 1988.' But I put a lot of ifs and maybes in because I knew that no one could be absolutely certain." [3]

THE COMPLETION OF SALVATION

The completion of our salvation takes place at the Second Coming of Christ. There are three aspects to our salvation. Because God so loved us, He has acted in the death and resurrection of Jesus Christ for the salvation of man from death, sin and wrath. Since wrath is caused by sin (Rom. 1:18) and sin by death (Rom. 5:12d ERS), salvation is basically from death to life and then from sin to righteousness and then from wrath to peace with God. Thus there are three aspects of salvation:

1. reconciliation is deliverance from death to life;
2. redemption is deliverance from sin to righteousness; and
3. propitiation is deliverance from wrath to peace.

God contemporaneously and personally is accomplishing this salvation through the Holy Spirit. After raising Jesus from the dead and exalting Him to His own right hand to be both Lord and Christ (Acts 2:33, 36; Eph. 1:20-22; Phil. 2:9-11), God sent the Holy Spirit (Acts 2:33) to give life to men (John 3:5-8) by revealing Jesus to them (John 15:26) personally as their Savior who died for them and as their resurrected, living Lord. This revelation takes place in the preaching of the Gospel of God concerning Jesus Christ, His Son. When one responds to this revelation by turning from his false gods (repentance) and turning to the true God, acknowledging Jesus as Lord (faith), he is saved (Acts 16:31).

In this act of faith, man is delivered from death, sin and wrath to life, righteousness and peace with God. This is only the beginning. There are three tenses of salvation:

1. the past tense -- we have been saved,
2. the present tense -- we are being saved, and
3. the future tense -- we shall be saved.

But there is still a future tense of salvation: we shall be saved when Christ returns to reign (Rom. 8:23). When He returns, we will bear the image of the man of heaven -- Christ (I Cor. 15:47-49). For "when he shall appear, we shall be like Him; for we shall see Him as He is." (I John 3:2) At the second coming of Jesus Christ (Acts 1:9) our bodies will be resurrected if we die before He comes (I Thess. 4:14-17), or they will be transformed into ones like His resurrected body if we are alive at His coming (I Cor. 15:51-52; Phil. 3:20-21; I John 3:2). Thus will physical death be replaced with physical life as spiritual death was replaced with spiritual life when we first repented and believed (at conversion). What was begun at conversion will be brought to completion (Phil. 1:6) at Christ's coming, the day of Jesus Christ. Spiritual life will become eternal life -- eternal fellowship with the Father, the Son and the Holy Spirit (Rev. 21:3). We shall reign with Him (II Tim. 2:12; Rev. 20:4) and be with Him (I Thess. 4:17; Rev. 22:4) forever. We shall be His people, and He shall be our God (Rev. 21:3, 7). Thus will man be restored to the image of God. And our salvation from death (both spiritual and physical) unto life, from sin (idolatry -- trust in false gods) unto righteousness (trust in the true God), and from wrath to peace with God will be completed. Praise God!

ENDNOTES

[1] In writing this paper, I have relied very heavily upon Dr. Raymond Ludwigson's book,
A Survey of Bible Prophecy, pp. 170-176.
[Grand Rapids, Michigan: Zondervan Publishing House, 1973, 1975]
so that maybe I should put quotation marks around the first part of the paper through the section entitled "The Purpose of the Second Coming."
Thank you, Dr. Ludwigson.

[2] Hal Lindsey, The Late Great Planet Earth, pp. 53-54.
[Grand Rapids, Michigan: Zondervan Publishing House, 1970, 1971]

[3] Hal Lindsey, Planet Earth - 2000 A.D.
Will Mankind Survive?, p. 6.
[Palos Verdes, California: Western Front, Ltd., 1994]