What does Second Coming Of Christ mean in the Bible?

Dictionary

Baker's Evangelical Dictionary of Biblical Theology - Second Coming of Christ
In Old Testament times the idea that in due course God would send his Messiah (= "Anointed One") made its appearance and this thought continued in the intertestamental period. The term could be applied to Gentiles, such as Cyrus (Isaiah 45:1 ), but its characteristic use was for a great king whom God would send at the end of the world, a deliverer who would set God's people free from their oppressors. The Christians accepted this idea and built on it. They gave it a new twist when they spoke of Jesus as "the Christ, " "the Anointed One, " and saw him not only as having lived a life on earth here in time but as destined to return to the earth at the end of the age to set up God's final state of things. There was a difference from previous messianic expectations in that Jesus had lived out a life on earth so that the coming to which Christians looked forward was a second coming. And it was important that the one for whose second coming believers looked had already lived on earth and wrought redemption for all who believed in him.
The Teaching of Jesus . The greater part of Jesus' teaching concerned life here and now and the way people should live in the service of God. He drew attention to the fulfillment of Old Testament prophecies (e.g., Luke 4:21 ; cf. Matthew 12:17-21 ), and clearly saw himself as sent by the Father to inaugurate the kingdom of God. Some have seen this as "realized eschatology, " the view that the present kingdom of God, established in the life and the teaching of Jesus, is the whole story (C. H. Dodd argued for this view). But this perspective overlooks the fact that Jesus certainly looked forward to a future "coming" when this world order would be done away and a completely new state of affairs would be inaugurated.
Thus he warned his hearers that anyone ashamed of him and his teaching would find the Son of Man ashamed of him "when he comes in his Father's glory with the holy angels" (Mark 8:38 ). This teaching is given as something already accepted and it thus appears to be part of Jesus' teaching from earlier days. There is no point at which he ceases to teach other things and begins to enunciate teaching on his second coming. Right at the beginning Jesus taught that "the kingdom of God is near" (Mark 1:15 ) and this may be held to imply the second coming for it was when that took place that the kingdom would be set up in its fullness. That he spoke more about his second coming than is recorded seems clear from the question the disciples asked him toward the end of his life: "What will be the sign of your coming and of the end of the age?" (Matthew 24:3 ). Not much teaching about his return is recorded before this time, but these words show that Jesus had previously taught the disciples that he would come back. All three Synoptists record significant teaching about Jesus' coming again in the Olivet discourse.
The coming will be sudden and unexpected (Matthew 25:13 ; Luke 12:40 ), but when it happens it will be like lightning, obvious to all (Matthew 24:27 ; Luke 17:24 ). Jesus makes it clear that his coming will take place at a time when people will not be expecting it (Matthew 24:36,44 ). His call for watchfulness is important (Matthew 24:42-51 ), for it indicates that the coming of the Son of Man has decisive importance. Earlier there had been a request that the places of honor in the kingdom should be given to the sons of Zebedee. Jesus did not deny that there would be such places, but said they were for those for whom the Father had prepared them (Matthew 20:20-23 ). The call for watchfulness is surely related to the coming of the kingdom. When Jesus comes it will be too late to make preparations, so he exhorts his followers to be watchful, ready for his coming, whenever it should be. We should also bear in mind the teaching of the parable of the talents. When the Master returns there will be an accounting of what his people have done with the talents he has given them.
An important part of Jesus' teaching about his second coming is the truth that it will form a strong contrast with his first coming. Then he had been a poor man, despised by religious and secular authorities and indeed probably quite unknown to many people. But when he comes back he will be "coming in clouds with great power and glory" (Mark 13:26 ). Something of his eminence is to be discerned from the fact that he will "gather his elect from the four winds, from the ends of the earth to the ends of the heavens" (v. 27); he will be seen "sitting at the right hand of the Mighty One and coming on the clouds of heaven" (14:62).
Right to the end of his life Jesus firmly enunciated the idea that he would come again, for at his examination before Caiaphas he said, "you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven" (Mark 14:62 ). And Luke records Jesus' words just prior to his ascension: "It is not for you to know the times or dates the Father has set by his own authority" and the words of the angels, "This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven" (Acts 1:7,10 ). Acts also has a reference to God's having set a day "when he will judge the world with justice by the man he has appointed. He has given proof of this to all men by raising him from the dead" (Acts 17:31 ). This book does not often refer to the second coming, but the subject is not absent from Luke's second volume.
There is a strong emphasis on judgment at the time of Jesus' return. This is seen first in the separation of the saved from the lost. Thus of two men working in a field and of two women grinding at a hand mill at that time in each case "one will be taken and the other left" (Matthew 24:37-41 ). This will be seen also in the mourning of "all the nations of the earth" when they "see the Son of Man coming on the clouds of the sky, with power and great glory" (Matthew 24:30 ; in Luke Jesus speaks on "the day the Son of Man is revealed, " Luke 17:30 ). What is stressed is that worldly people will be carrying on their usual manner of life without regard to their responsibility to God and without realizing their accountability right up to the time of Jesus' second coming. We discern the thought of final judgment also in such teachings of Jesus as the parable of the talents. Always there are the thoughts of human accountability and of final judgment which is to take place following the return of Jesus in triumph at the end of the age.
There is not a great deal about the second coming in the Fourth Gospel, but there is a persistent reference to Jesus' care for his own who will have eternal life and whom he will raise up at the last day (6:39,40, 44,54). This is seen also in his coming back to take the disciples to be with him (14:3,28) and in the words about the disciples seeing him which puzzled them so much (16:16-18,22). In the concluding verses of this Gospel there is another reference to Jesus' return (21:22-23).
The Parousia . Clearly Christ's second coming meant a great deal to the New Testament writers. Paul, for example, mentions it in most of his letters. He makes a good deal of use of the word parousia [1], "a revelation, " or as an epiphaneia [2], "an appearing"; it is not infrequently referred to as "the day" or "the great day"). It was used of the "coming" of a king or emperor visiting a province and, in some religions, of the manifestation of the deity. In the New Testament it came to be used as a technical term for the second coming of a King. That Jesus first came in lowliness, despised and rejected, a man of sorrows, was important for those early believers. But that he would in due course come back in triumphant majesty was just as important.
The subject of the return of Christ is certainly important as the number of references to it in the New Testament makes amply plain. But there were difficulties in understanding what it meant even in the early church. Thus Paul counsels one group of early Christians not be "unsettled or alarmed" by teaching "that the day of the Lord has already come" (2 Thessalonians 2:2 ). If the teaching about it could be so drastically misunderstood in the earliest days of the church we should not be surprised if we find it difficult to fit all that the New Testament says about it into one coherent pattern.
In what is certainly one of his earliest surviving letters, 1Thessalonians, Paul devotes attention to the problem of believers who had died. Apparently some of the early Christians thought that these people would miss out on the wonders when Christ returns. Paul says that on the contrary, when Jesus returns they will be with him; the living will have no precedence. He goes on to say that the Lord will "come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God" (4:16). Clearly Paul is describing a majestic coming, a coming to rule and not as at Christ's first coming, a coming to serve. He goes on to speak of living believers as caught up to meet the coming Lord in the air. Traditionally this has been understood to mean that Paul is speaking of the end of this life as we know it and the ushering in of the final state of affairs.
But some Christians have seen in the words a secret rapture ("rapture" is from the Latin raptus, "seized, " "carried off"), wherein believers are caught up secretly out of this life and taken to be with the Lord while earthly life goes on without them for the rest of the human race. Pretribulationists hold that there follows a period of tribulation for those remaining on earth (Matthew 24 ), which will last for a thousand years (Revelation 20:5 ). Midtribulationists think that the church will experience three and a half years of the tribulation before being raptured (citing Daniel 7:25 , etc. ). Posttribulationists hold that the church will remain on earth throughout the tribulation and that the return of Christ is after that. It is difficult to resist the conclusion that some have been far too confident in the way they interpret some difficult scriptural passages. That Christ will return at the end of the age, bringing "those who have fallen asleep in him" (1 Thessalonians 4:14 ) and that living believers will be caught up to meet the Lord in the air is clearly taught (1 Thessalonians 4:17 ). So is the fact that all this will be public and open, for the Lord will come "with a loud command, with the voice of the archangel and with the trumpet call of God" (1 Thessalonians 4:16 ). But we must exercise care in the way we go beyond these words and in our attempts to relate them to other scriptural passages. Whichever way we interpret the difficult passages we must bear in mind Jesus' exhortation to his followers to watch (Matthew 24:42 ).
That the returning Christ will come in majesty is made very clear. He will be "revealed from heaven in blazing fire with his powerful angels" (2 Thessalonians 1:7 ). It is "the day he comes to be glorified in his holy people and to be marveled at among all those who have believed" (v. 10). Paul can speak of waiting for "the blessed hope, " which he goes on to explain as "the glorious appearing of our great God and Savior, Jesus Christ" (Titus 2:13 ). There will be "praise, glory and honor when Jesus Christ is revealed" (1 Peter 1:7 ; cf. "glories, " v. 11 ). In the opening of Revelation we read, "he is coming with the clouds, and every eye will see him" (1:7) and from then on right through the book we are left in no doubt as to the majesty of the Christ whose place is supreme in heaven, but who will come back to this earth.
Final Triumph of Goodness . The return of Christ will usher in the era in which goodness will be triumphant, a truth that is brought out in many ways. Thus throughout the Book of Revelation we are reminded that the power of evil cannot stand up to the might of God. The final triumph of good over evil is brought out in a number of ways, notably in the magnificent vision of the heavenly city and in the vision of the wedding of the Lamb. Sometimes this is emphasized with the thought of the defeat of the forces of evil as when Paul says that Christ will hand over the kingdom to the Father after he has destroyed all opposing powers (1 Corinthians 15:24 ). "The wrath of God" is coming (Colossians 3:6 ), which surely means that that wrath will triumph over all evil. And Paul speaks of "the rebellion" as something that will occur and of "the man of lawlessness" as being "revealed." He goes on to say that "the secret power of lawlessness" is already at work in this world, but that it will be more fully manifested when "the one who now holds it back" is taken out of the way. But the Lord Jesus will destroy the evil power "by the splendor of his coming" (2 Thessalonians 2:3-12 ). Believers "are looking forward to a new heaven and a new earth, the home of righteousness" (2 Peter 3:13 ).
Sometimes the strength of evil, especially in the last days before Jesus' return, is emphasized. "There will be terrible times in the last days" (2 Timothy 3:1 ) and even among those who profess to be followers of Christ some will abandon the faith and accept "things taught by demons" (1 Timothy 4:1 ). Paul speaks of "the coming of our Lord Jesus Christ" and says plainly, "that day will not come until the rebellion occurs and the man of lawlessness is revealed" (2 Thessalonians 2:1-3 ). There will be scoffers who will say, "Where is this coming' he promised?" (2 Peter 3:4 ). In 1John there is a warning against "the antichrist" and the writer goes on to speak of "many antichrists" as being present whereby his readers know that it is "the last hour" (1 John 2:18 ). In Revelation there are some vivid pictures of the evil that will be at the last times. The New Testament writers never underestimate the strength of evil; they encountered it in their own lives as they tried to live out the faith in the face of strenuous opposition, and they were sure that it would continue to the end of time. But they were equally sure that at the return of Christ all evil will be defeated and the kingdom of God finally set up, a kingdom in which righteousness will be supreme.
Unexpectedness of the Day . Though the second coming of Christ is plainly taught in a variety of ways throughout the New Testament it is also made clear that when it comes it will be sudden and unexpected. That day "will come like a thief in the night" (1 Thessalonians 5:2 ). So also the risen Lord tells the church at Sardis to wake up lest he come to them "like a thief" (Revelation 3:3 ). People will be saying "Peace and safety" when destruction suddenly comes (1 Thessalonians 5:3 ). Believers are exhorted that they "continue in him, so that when he appears [at the parousia [ 1 John 2:28 ). Though there will be "signs" that herald the coming, its arrival cannot be calculated accurately and people will still be surprised when Jesus comes.
Sometimes it is said that this will happen soon: "For in just a very little while, He who is coming will come and will not delay'" (Hebrews 10:37 ). We should understand "a very little while" in the perspective of eternity. In terms of one short human life the delay is already considerable, but the biblical writer is not thinking in those terms. His "very little while" speaks of what is certain, rather than of what is soon in human terms. That the second coming will be soon is stressed in Revelation (22:7,12, 20). But it will be "soon" in God's time, not in ours.
Eager Expectation . The awe-inspiring nature of the coming and its unexpectedness should not make believers view it with apprehension. The Corinthian church "eagerly" awaits the day (1 Corinthians 1:7 ). The Ephesians are told that they by the Holy Spirit "were sealed for the day of redemption" (Ephesians 4:30 ). This is an unusual way of referring to Christ's return but there can be no doubt that it is his coming that is in mind. Believers may have assurance as they look forward to that day. Until it comes they "wait for (God's) Son from heaven" (1 Thessalonians 1:10 ). Paul can express his trust in Christ and express his conviction "that he is able to guard what I have entrusted to him for that day" (2 Timothy 1:12 ). There is no need for him to explain which day "that day" is; so central was it to Christian teaching that Paul had no need to define it further. And we should notice his confidence about what will happen on that day. Similarly the writer to the Hebrews looks forward to the coming of "a kingdom that cannot be shaken" (12:28).
Sometimes this is expressed in terms of hope. We have been saved "in hope" (Romans 8:24 ), a hope that is not centered on this life (1 Corinthians 15:19 ), but is "stored up" for us in heaven (Colossians 1:5 ). This hope is "held out in the gospel" and it can be spoken of as "Christ in you, the hope of glory" (Colossians 1:23,27 ). Christ is himself our hope (1 Timothy 1:1 ). Christians wait for "the blessed hope—the glorious appearing of our great God and Savior, Jesus Christ" (Titus 2:13 ). Peter speaks of the "living hope" given to Christians and goes on to refer to "the salvation that is ready to be revealed in the last time" (1 Peter 1:3-5 ). He exhorts his readers: "set your hope fully on the grace to be given you when Jesus Christ is revealed" (1 Peter 1:13 ). Believers must always be ready to give a reason for the hope that is within them (1 Peter 3:15 ). In 1John we find that "When he appears, we shall be like him" and we are told that "Everyone who has this hope in him purifies himself" (3:2-3). Instead of hope the writer may refer to confidence: "Love is made complete among us so that we will have confidence on the day of judgment" (4:17).
Judgment . That the return of Christ leads on to judgment for all is made very clear. This may be expressed in terms of confidence for believers, and there are many passages that speak of their final state. Thus Paul assures the Corinthians that Christ will be "revealed" and that he "will keep you strong to the end, so that you will be blameless on the day of our Lord Jesus Christ" (1 Corinthians 1:7-8 ). That they will be "blameless" indicates that blame will be assessed. A little later Paul has his teaching about Christians building on the foundation Christ laid and his reminder that "the day" will bring judgment. Fire will test everyone's work. What survives the flames will lead to a reward and what does not means loss (1 Corinthians 3:11-15 ). It is said of believers that when Christ appears they will "appear with him in glory" (Colossians 3:4 ), and further, that we wait for the coming of him who "rescues us from the coming wrath" (1 Thessalonians 1:10 ). Paul prays for the Thessalonians that their "whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ" (1 Thessalonians 5:23 ). And that apostle speaks of "the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day, " a crown, which he adds, will be given "also to all who have longed for his appearing" (2 Timothy 4:8 ). Sometimes there is a reference to judgment without specific reference to the coming of Christ, but where this is clearly implied (e.g., 1 Peter 4:5 ; cf. v. 7 ).
Paul can use the certainty of the coming of "the day" as a way of motivating believers to be active in the service of their Lord. Thus he prays that the love of the Philippian Christians may abound more and more so that they may have discernment "and may be pure and blameless until the day of Christ" (Philippians 1:10 ). He asks the Thessalonian believers, "What is our hope, our joy, or the crown in which we will glory in the presence of our Lord Jesus when he comes?" and answers, "Is it not you?" (1 Thessalonians 2:19 ).
The Supremacy of Christ . At his first coming Jesus was "despised and rejected by men" (Isaiah 53:3 ), but the New Testament makes it clear that it will not be this way at the second coming. Then the Father will have "put everything under his feet" (1 Corinthians 15:27 ). At that time all his people will be "gathered to him" (2 Thessalonians 2:1 ), and they "will be with the Lord forever" (1 Thessalonians 4:17 ). This confidence Paul can speak of as "the blessed hope" which he proceeds to explain as "the glorious appearing of our great God and Savior, Jesus Christ" (Titus 2:13 ). We should understand passages referring to the kingdom here, for the thought is that Christ will be King in that day, as Revelation makes so abundantly clear. The writer to the Hebrews adds an interesting point when he says of the Old Testament saints that God has provided "that only together with us would they be made perfect" (11:40). And Jude adds the thought that "you wait for the mercy of our Lord Jesus Christ to bring you to eternal life" (v. 21). There is, of course, a sense in which believers already have eternal life, but Jude is referring to the sense in which the consummation will be reached only when Jesus returns.
The Millennium . The thought of Jesus' second coming dominates Revelation with its vivid imagery expressing the certainty of his return and the transformation of all things when that happens. There are problems in knowing exactly how the visions are to be interpreted, none more so than in the reference to the binding of Satan for a thousand years and the reign of certain believers with Christ for that period (Revelation 20:1-6 ). The interpretation of this chapter has divided evangelical Christians. Pre-millennialists hold that Christ will come before the thousand years, post-millennialists that the return of Christ will follow the thousand years, and amillennialists that the thousand years are to be understood symbolically; this period refers to the whole time before the second coming.
Leon L. Morris
See also Antichrist ; Apocalyptic ; Armageddon ; Judgment ; Resurrection ; Revelation, Theology of
Bibliography . G. R. Beasley-Murray, Jesus and the Kingdom of God ; L. Berkhof, The Second Coming of Christ ; G. C. Berkouwer, The Return of Christ ; E. Brunner, Eternal Hope ; C. H. Dodd, The Apostolic Preaching and Its Developments ; E. Earle Ellis, Eschatology in Luke ; J. E. Fison, The Christian Hope ; T. F. Glasson, Jesus and the End of the World ; idem, The Second Advent: The Origin of the New Testament Doctrine ; G. E. Ladd, The Blessed Hope ; idem, Crucial Questions about the Kingdom of God ; idem, The Presence of the Future ; J. Moltmann, Theology of Hope ; A. L. Moore, The Parousia in the New Testament ; J. A. T. Robinson, Jesus and His Coming ; G. Vos, The Pauline Eschatology .

Sentence search

Parousia - See Second Coming of Christ ...
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Return of Christ - See Second Coming of Christ ...
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Chiliast - ) One who believes in the Second Coming of Christ to reign on earth a thousand years; a milllenarian
Advent - ) The first or the expected Second Coming of Christ
Parousia - ” In New Testament theology it encompasses the events surrounding the Second Coming of Christ
Adventists - Miller believed that the Second Coming of Christ was to be in 1843 and would be followed by the millennium. There are now five bodies of Adventists, varying in minor details, but all believing in the imminence of the Second Coming of Christ, baptism by immersion, and in congregational government: Advent Christian Church; Churches of God in Christ Jesus; Church of God (Adventist); Life and Advent Union; and Seventh-day Adventists (q
Millerite - 1849), who taught that the end of the world and the Second Coming of Christ were at hand
Second Coming, the - At the Second Coming of Christ every eye will see Him (Revelation 1:7) as He descends from heavens in the clouds (Matthew 24:30; Mark 14:6)
Eagle, the Body And the - Hence, there is no need to fear deception by false prophets, announcing the Second Coming of Christ; the very fact that this so-called Christ needs announcing is proof that he is not the true Christ
Rapture - ...
This view sees a tribulation period immediately before the Second Coming of Christ. This view, along with the previous one, sees the Second Coming of Christ in two phases
Death - As to the debt (debitum mortis) it extends to all defiled by sin, therefore to all except the God-man and the Immacmate Virgin; as to the fact (factum mortis), it certainly extends to all except those who will be living at the Second Coming of Christ
Thessalonians, Epistle to the 1 And 2 - ...
In the second epistle, he corrects certain errors into which they were falling, particularly respecting the Second Coming of Christ
Wake - What he does make clear is that the Rapture of believers at the Second Coming of Christ will depend solely on the death of Christ for them, and not upon their spiritual condition
Dawn - A probable reference is to the Day to be ushered in at the Second Coming of Christ: "until the Day gleam through the present darkness, and the Light-bringer dawn in your hearts
Montanists - " He called the people to gather in the plain of Pepuza, there to live a more spiritual life in preparation for the Second Coming of Christ which he said was near
Fire - The Second Coming of Christ will be "in flaming fire," 2 Thessalonians 1:8
Armageddon - It will coincide with the Second Coming of Christ (Revelation 16:15 ) and there all of the hosts of evil will be defeated (Revelation 19:11-21 )
Refreshing, Times of - Swartz...
See also Age, Ages ; Kingdom of God ; Restore, Renew ; Second Coming of Christ ...
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Deluge - It is applied to illustrate the long suffering of God, and assure us of his judgment on sin, 2 Peter 3:5-7 , and of the Second Coming of Christ, Matthew 24:38
Maria of Jesus - Before the Second Coming of Christ, Mary must, more than ever, shine in mercy, might and grace in order to bring unbelievers into the Catholic Faith
Heavens, New - First, the new heavens and earth are created immediately after the Second Coming of Christ
Firstfruits - In having the "firstfruits of the Spirit, " the work of the Spirit in effecting the present redemption of their souls, believers are given the guarantee that they will have the future redemption of their bodies at the Second Coming of Christ (Romans 8:23 )
Agreda, Maria de - Before the Second Coming of Christ, Mary must, more than ever, shine in mercy, might and grace in order to bring unbelievers into the Catholic Faith
Watchfulness - Dockery...
See also Second Coming of Christ ; Temptation, Test ...
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Olivet Discourse, the - ...
The Second Coming of Christ (Matthew 24:26-25:46 ) Jesus spoke in veiled language about His coming
Glorification - Specifically, glorification arrives with the Second Coming of Christ (Ephesians 5:27 ; Philippians 3:20-21 ; Colossians 3:4 ; 2 Thessalonians 1:10 ), accompanied by the resurrection of believers (1 Corinthians 15:43 ) and the day of judgment (Romans 2:5-10 )
Save, Saving - , Matthew 1:21 ; Romans 5:10 ; 1 Corinthians 15:2 ; Hebrews 7:25 ; James 1:21 ; 1 Peter 3:21 ; of human agency in this, 1 Timothy 4:16 ; (d) of the future deliverance of believers at the Second Coming of Christ for His saints, being deliverance from the wrath of God to be executed upon the ungodly at the close of this age and from eternal doom, e
Millennium - This rapture of the church is seen as the first phase of the Second Coming of Christ
Biblical Commission - The writings of the Apostles are not to be construed in such a way as to support the opinion that they looked upon the Second Coming of Christ as imminent
Deliverer - Paul had already used ὁ ῥυόμενος of Jesus in connexion also with the expectation of the Second Coming of Christ
Sleep - Finally, not only do believers never experience death (in the old way) anymore, although they must go through what is metaphorically called sleep; there are some who will not even experience that—that single generation of believers, who are alive at the Second Coming of Christ (1 Corinthians 15:51 ), they will not sleep, but will be transformed instantaneously into their new unending life
Advent, Second - Scripture speaks of many momentous and solemn events connected with the Second Coming of Christ which will be found under the different headings connected with this subject
Exhortation - ...
Naturally exhortation was prominent at a time when a speedy Second Coming of Christ was expected (‘exhorting … so much the more as ye see the day drawing nigh,’ Hebrews 10:25; cf
Judgment Day - Closely connected with the Second Coming of Christ (2 Thessalonians 1:7-10 ), it is a part of the end-time events connected with the close of human history
Walk - Some Christians in Thessalonica, because of wrong beliefs about the Second Coming of Christ, had given up their Jobs and were sponging off the other church members
Fire - In the New Testament Paul describes the Second Coming of Christ as "in blazing fire" (2 Thessalonians 1:7 ), an appearance that carries overtones of judgment as well as mere presence
Haggai, Theology of - Hebrews 12:26 quotes Haggai 2:6 as it looks ahead to the Second Coming of Christ and the defeat of the kingdoms of this world
Parousia - The ‘appearance,’ Advent , or Second Coming of Christ at the end of ‘this age’ in order to establish His Kingdom
Kingdom Kingdom of God - It is difficult to prove this, because the passages which speak of the Kingdom ate not brought into immediate connexion with those which speak of the Second Coming of Christ. But in the NT this belief is always conditioned by the certainty that the Second Coming of Christ is necessary to the full manifestation of the Kingdom. The term ‘Son of Man’ is employed in the first three Gospels chiefly in connexion with the ideas circling round the thought of the Death, Resurrection, and Second Coming of Christ
Peter, Second, Theology of - ...
The final judgment of ungodly persons will occur at the Second Coming of Christ (1:16; 3:4)
Restore, Renew - Meadors...
See also Age, Ages ; Refreshing, Times of ; Second Coming of Christ ...
Bibliography
Corinthians, First And Second, Theology of - That is, the age to come has already dawned because of the first coming of Christ but it is not yet complete; completion awaits the Second Coming of Christ. The cross and resurrection of Christ spelled their defeat; the parousia (the Second Coming of Christ) will seal their doom. ...
However, it will only be at the Second Coming of Christ that the age to come will be finalized
Fulfillment - Prominent among these are the apocalyptic pronouncements of Zechariah (14:1-9) that describe the Second Coming of Christ
Discipline - The moral necessity of discipline is always the same, even though the power of belief in the Second Coming of Christ in spectacular fashion wanes or departs
Second Coming of Christ - Though the Second Coming of Christ is plainly taught in a variety of ways throughout the New Testament it is also made clear that when it comes it will be sudden and unexpected. Berkhof, The Second Coming of Christ ; G
Destroy, Destruction - According to Paul the last enemy to be destroyed at the Second Coming of Christ is death (1 Corinthians 15:24-28 )
Thessalonians, First And Second, Theology of - Borchert...
See also Paul the Apostle ; Resurrection ; Revelation, Theology of ; Second Coming of Christ ; Sleep ...
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Last Day(s), Latter Days, Last Times - Leon Morris...
See also Day ; Day of the Lord, God, Christ, the ; Second Coming of Christ ...
Bibliography
Presence - It may be said that while the hope of the Second Coming of Christ in the earlier sense has never died out of the Christian Church, the normal Christian attitude throughout the ages has been rather that mirrored in St
Romans, Book of - First, Romans does not contain any discussion or emphasis on some things Paul clearly believed strongly as we know from his other letters—such as the Lord's Supper (1 Corinthians 11:17-34 ) and the Second Coming of Christ (1 Thessalonians 4:13-5:11 )
Eschatology - It includes such matters as the consummation of the age, the day of judgment, the Second Coming of Christ, the resurrection, the millennium, and the fixing of the conditions of eternity
Resurrection - Adams...
See also Second Coming of Christ ...
Bibliography
Zechariah, Theology of - Christians emphasize the spiritual world and the Second Coming of Christ to such an extent that they neglect material needs
Day of the Lord, God, Christ, the - In the same vein, Paul associates the Second Coming of Christ with destructive power (1 Thessalonians 5:2-3 )
Revelation, Theology of - ...
Paul Andrew Rainbow...
See also Apocalyptic ; Persecution ; Second Coming of Christ ...
Bibliography
Prophet - prophecies combining the first coming and the Second Coming of Christ, the parts concerning the latter of course yet require patient and prayerful investigation
John, Theology of - Eschatology concerns the "last things" and usually in the Gospels refers to the events surrounding the Second Coming of Christ