Matthew 24:27 — Second Coming

Second Coming

In Christianity, the Second Coming is the anticipated return of Jesus Christ from heaven to earth, an event that will fulfill aspects of Messianic prophecy, such as the general resurrection of the dead, the last judgment of the dead and the living and the full establishment of the Kingdom of God on earth (also called the "Reign of God"), including the Messianic Age. Views about the nature of this return vary among Christian denominations. The original Greek of the New Testament uses the term Parousia (παρουσία), the "appearance and subsequent presence with" (in the ancient world referring to official visits by royalty). The Second Coming is also referred to as the Second Advent, from the Latin term "adventus", for "coming". Teachings about the last days comprise Christian eschatology.

Terminology

Christians use a range of names for this concept of Jesus Christ's second coming or return, drawing on a range of Biblical images. According to the Catholic Encyclopedia article on General Judgment: “ In the New Testament the second Parousia, or coming of Christ as Judge of the world, is an oft-repeated doctrine. The Saviour Himself not only foretells the event but graphically portrays its circumstances (Matthew 24:27 sqq. [Olivet discourse]; 25:31 sqq. [Judgment of the Nations]). The Apostles give a most prominent place to this doctrine in their preaching (Acts 10:42,17:31) and writings (Romans 2:5-16, 14:10; 1 Cor. 4:5; 2 Cor. 5:10; 2 Tim. 4:1; 2 Thess. 1:5; James 5:7). Besides the name Parusia (parousia), or Advent (1 Cor. 15:23; 2 Thess. 2:1-9), the second coming is also called Epiphany, epiphaneia, or Appearance (2 Thess 2:8; 1 Tim. 6:14; 2 Tim. 4:1; Titus 2:13), and Apocalypse (apokalypsis), or Revelation (2 Thess. 2:7; 1 Peter 4:13). The time of the second coming is spoken of as "that Day" (2 Tim. 4:8), "the day of the Lord" (1 Thess. 5:2), "the day of Christ" (Philemon 1:6), "the day of the Son of Man" (Luke 17:30), "the last day" (John 6:39-40).”

The phrase Second Coming is not used in the Bible. It comes from the life or incarnation of Jesus of Nazareth as being his first coming to earth. Some Christians refer to the Second Coming as the last coming because of scripture referring to him as being the "First and the Last", "The Beginning and End", "The Alpha to Omega".[1] and others do not define it by number, highlighting Christ's coming as an ongoing process.

The Parousia is the term used in the Bible, see Strong's G3952 for details, which includes the Thayer's Lexicon definition: "In the N.T. especially of the advent, i.e., the future, visible, return from heaven of Jesus, the Messiah, to raise the dead, hold the last judgment, and set up formally and gloriously the kingdom of God." According to the Bauer lexicon: "of Christ, and nearly always of his Messianic Advent in glory to judge the world at the end of this age."

Jesus Christ, the Son of Man

In the Bible, the synoptic Gospels contain several examples of Jesus referring to himself as the Son of Man or talking about the climactic role of the Son of Man coming (often in "glory" or in "his kingdom") and Jesus' own impending suffering and execution, and similar persecution of his disciples: Matt 10:17-42, 13:40-43, 16:24-28, Mark 8:34-9:1, Luke 9:23-27, 17:20-37; the apocalyptic chapters set on the Mount of Olives called the Olivet discourse (Mark 13, Matthew 24, Luke 21) and The Sheep and the Goats or "Judgement of the Nations" (Matthew 25:31-46); and again when he was on trial before the Jewish high priests (Mark 14:62, Matt 26:64); and the "Twelve thrones of

Second Coming

Terminology

Jesus Christ, the Son of Man

judgment" (Matthew 19:28-30, Luke 22:28-30). Most scholars interpret Jesus' use of the title Son of Man as self referential – applying to himself a significant messianic image from the apocalyptic sections of the book of Daniel.[2] Daniel 7:13-14 refers to a "human one" who will come on the clouds in "glory" and in "his kingdom" and be given dominion to establish the Kingdom of God on earth. This is presented as the eschaton and an end of the world:

As I watched in the night visions, I saw one like a human being coming with the clouds of heaven. And he came to the Ancient One and was presented before him. To him was given dominion and glory and kingship, that all peoples, nations, and languages should serve him. His dominion is an everlasting dominion that shall not pass away, and his kingship is one that shall never be destroyed.

– Daniel 7:13-14, NRSV

In the Gospel of John Jesus also employs the image of the Son of Man when talking about "the last day" John 6:39-54. Here it is linked with "being raised up" – the resurrection of the dead. A theme reinforced in 11:24 where Martha describes Jesus' coming both in terms of resurrection and as an ongoing process, and in 14:3 where Jesus says "I will come again" so his disciples may live with him in his Father's house.

Timing

In the gospels Jesus often referred to the Kingdom of God being right "at hand"[3] and "these things" – including the Son of Man's coming in his kingdom - occurring with immediacy to his listeners.

Truly I say to you, there are some of those who are standing here who shall not taste death until they see the Son of Man coming in his kingdom – Matthew 16:28, Mark 9:1, Luke 9:27

Both Matthew and Luke also include the statement,

This generation (γενεά) will not pass away until all these things have taken place – Matthew 24:34, Luke 21:32.[4]

The Greek-English Lexicon (Arndt and Gingrich) states that γενεά(genea) means “the sum total of those born at the same time, expanded to include all those living at a given time. Generation, contemporaries.”[5]Robinson's Greek & English Lexicon states that γενεά(genea) means: "The interval of time between father & son... from thirty to forty years those living in any one period; this present generation."

According to Dr. William L. Lane, author of the 2 volume Hebrews commentary in the Word Biblical series and the Mark commentary in the New International Commentary series

The significance of the temporal reference has been debated, but in Mark ‘this generation’ clearly designates the contemporaries of Jesus (see on Mark 8:12, Mark 8:38, Mark 9:19) and there is no consideration from the context which lends support to any other proposal. Jesus solemnly affirms that the generation contemporary with his disciples will witness the fulfillment of his prophetic word, culminating in the destruction of Jerusalem and the dismantling of the Temple.

Some such as Jerome interpret the phrase "this generation" to mean lifetime or the Jewish race; however, if Jesus meant "race" he would have used

– Daniel 7:13-14, NRSV

Timing

In the gospels Jesus often referred to the Kingdom of God being right "at hand"[3] and "these things" – including the Son of Man's coming in his kingdom - occurring with immediacy to his listeners.

Truly I say to you, there are some of those who are standing here who shall not taste death until they see the Son of Man coming in his kingdom – Matthew 16:28, Mark 9:1, Luke 9:27

Both Matthew and Luke also include the statement,

This generation (γενεά) will not pass away until all these things have taken place – Matthew 24:34, Luke 21:32.[4]

According to Dr. William L. Lane, author of the 2 volume Hebrews commentary in the Word Biblical series and the Mark commentary in the New International Commentary series

Some such as Jerome interpret the phrase "this generation" to mean lifetime or the Jewish race; however, if Jesus meant "race" he would have used genos(race) not genea(generation). Others such as Hal Lindsey see it applying to a generation of future readers rather than the generation of people Jesus was addressing within the narrative. Origen and Chrysostom refer it to all Christian believers.[6]

Some Christian theologians (Preterists) see this "coming of the Son of Man in glory" primarily fulfilled in Jesus' death on the cross. During his ministry Jesus continually linked the Son of Man sayings with his own forthcoming suffering, death and resurrection, which can be understood symbolically as applying equally to the struggles of everyone - following "the way" demonstrated for others in his spiritual journey. Some theologians purport that some or all of the prophecies laid out in the Olivet discourse are then fulfilled within the narrative of Jesus' passion, for example:

1. The need for disciples to "keep alert and pray" and "stay awake" is demonstrated literally on the same mountain two nights later when Jesus interrupts his disciples' sleep to explicitly say "the hour has come".

2. The time frame of significant hours as spelled out in the apocalypse "you do not know when the master of the house will come, in the evening, or at midnight, at cockcrow or at dawn"Mark 13:35 is mimicked in the passion narrative "when it was evening Jesus came" (Mark 14:17), praying in the garden in the middle of the night, "at that moment the cock crowed for the second time" (Mark 14:72) and "As soon as it was morning the chief priests ... bound Jesus and led him away"(Mark 15:1).

3. The apocalyptic signs are fulfilled including "the sun will be dark" (compare Mark 13:24 to Mark 15:33), the "powers ... will be shaken" (compare Mark 13:25 to Mark 14:63 and Mark 15:5), and "then they will see" (compare Mark 13:26 to Mark 15:31 and Mark 15:39).

They further claim that such an interpretation highlights the Christian claim that the "glory" and "dominion" of God is best seen in the suffering and sacrifice of Jesus crucified.

Eastern Orthodox Church theologians believe the Son of Man's glory is seen in the gift of the Holy Spirit to their church members and so does not refer to the second coming. They say this γενεά ("generation" or "age") is the current unrestored age, distinct from the age to come; the age of restoration.

Other theologians point to other Biblical images that better match their idea of "coming on the clouds of the sky, with power and great glory" (Matthew 24:30), such as the transfiguration witnessed by three of Jesus' disciples, which follows directly after the "there are some standing here..." verse in all three synoptic Gospels, or John of Patmos's heavenly visions described in the book of Revelation.

Others say they are unable to explain this verse in the light of what they see as a delay. C. S. Lewis called this "the most embarrassing verse in the Bible"

According to historian Charles Freeman, Early Christians expected Jesus to return within a generation of his death. When the second coming did not occur, the early Christian communities were thrown into turmoil.

Mainstream Christianity

The many denominations of Christianity have differing views on the exact details of Christ's second coming. Only a handful of Christian Organizations claim complete and authoritative interpretation of the typically symbolic and prophetic biblical sources. A common thread is the belief that Jesus will return

genos(race) not genea(generation). Others such as Hal Lindsey see it applying to a generation of future readers rather than the generation of people Jesus was addressing within the narrative. Origen and Chrysostom refer it to all Christian believers.[6]

They further claim that such an interpretation highlights the Christian claim that the "glory" and "dominion" of God is best seen in the suffering and sacrifice of Jesus crucified.

Others say they are unable to explain this verse in the light of what they see as a delay. C. S. Lewis called this "the most embarrassing verse in the Bible"

Mainstream Christianity

to judge the world and to establish the Kingdom of God (fulfilling the rest of Messianic prophecy). A short reference to the Second Coming is contained in the Nicene Creed, a widespread Christian statement of faith: "He [Jesus] shall come again in glory to judge the living and the dead; of His kingdom shall have no end". An analogous statement is also in the earlier Pauline Creed, 1 Cor 15:23. The Roman Catholic, Lutheran, Anglican and United Methodist liturgy proclaims the Mystery of Faith to be: "Christ has died, Christ is risen, Christ will come again". Generally, mainstream Christianity does not offer predictions on the date of the Second Coming, though some mainstream Christians may also form their own ideas of how and where it will happen. Such information, however is not considered essential to receiving "salvation".

Judaism

Though Judaism has no single official view of Jesus, it generally rejects Jesus' status as Messiah and, therefore, the idea of his Second Coming. Some Jews believe that Jesus failed to fulfill certain Messianic prophecies. They often claim that, among other things, Jesus' death and failure to redeem the world after his first coming are proof that he could not be the Messiah. Rabbi David Wolpe believes that the Second Coming was "grown out of genuine disappointment" and invented by Christians to theologically compensate for Jesus' death and failure to redeem the world.

Islam

The mainstream Islamic view of the second coming maintains Jesus did not die (see Islamic view of Jesus' death) and was lifted up to Heaven by God, where he is waiting to descend[15] during the “last days” when corruption and perversity are rife on Earth. Jesus will return to wage a battle against the false Messiah (Dajjal, or Anti-Christ), break the cross, kill swine and call all humanity to Islam, as originally called upon by all the prophets including himself. Jesus shall be accompanied by an army of the righteous, they shall be very few in number—only 313—compared to the followers of the anti-Christ, however they shall win for they shall be fighting against darkness. Three plus one plus three equals seven, a holy number in all Abrahamic religions. The Dajjal will wage war with his army of corrupt followers and mischief-makers and those have fallen under his deception.

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Judaism

Islam

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