The Second Coming refers to the Christian and Islamic belief in the return of Jesus Christ to the earth, an event that will fulfill aspects of Messianic prophecy, such as the general resurrection of the dead, 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.

According to a dispensationalist interpretation of The Sheep and the Goats (Matthew 25:31-46), along with Christ at His coming will be His Bride the Church, also His angelic army and saints from this Dispensation of Grace, who have just left from the Marriage Supper of the Lamb and He will sit upon the Judgment Seat as King, and all nations will be gathered before Him.

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 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

Major events in Jesus' life in the Gospels

Nativity Baptism Temptation Ministry Commission of Disciples & Apostles Sermon on the Mount Miracles Transfiguration Entering Jerusalem Temple Incident The Fig Tree Great Commandment Anointing Last Supper Promise of the Paraclete Passion Arrest Before the High Priest Before Pilate Crucifixion Entombment Empty Tomb Resurrection Appearances Great Commission Ascension Second Coming Prophecy This box:  •  • [ edit]

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"). Other references relate to Jesus' own impending suffering and execution, and similar persecution of his disciples: Matthew 10:17-42 , Matt 13:40-43 , Matthew 16:24-28 , Mark 8:34-9:1 , Luke 9:23-27 , Luke 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 ); and the "Twelve thrones of 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 Reign 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]. These admonitions and promises are related to the spiritual rebirth of the individuals to whom he is speaking, but are perplexing to those who believe Jesus refers to himself.

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".^[5]
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.^[6]

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.^[7]

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.

Some interpret the phrase "this generation" to mean lifetime or race; or see it applying to a generation of future readers rather than the generation of people Jesus was addressing within the narrative.

Another resolution of the statement is suggested by Mormonism, that John the Apostle had the nature of his body changed and was allowed to "tarry" on the earth until the coming of Christ and thus at least one person of that generation might still be living.^[8] Still 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" ^[9].

See also Prester John, Wandering Jew, Preterism, New Covenant.

Other Biblical images

In Acts 1:6-12 Jesus' Ascension is linked to him coming again:

So when the apostles had come together, they asked Jesus, ‘Lord, is this the time when you will restore the kingdom to Israel??

He replied, ‘It is not for you to know the times or periods that the Father has set by his own authority. But you will receive power when the Holy Spirit has come upon you; and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth.’ When he had said this, as they were watching, he was lifted up, and a cloud took him out of their sight.

While he was going and they were gazing up towards the sky, suddenly two men in white robes stood by them. They said, ‘Men of Galilee, why do you stand looking up towards the sky? This Jesus, who has been taken away from you into heaven, will come in the same way as you saw him go to heaven.?

Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a sabbath day’s journey away.

The apocalyptic book of Revelation includes images of the last judgment and the victory of the Kingdom of God, including the Messianic Age, and ends with the prayer: "Come, Lord Jesus" Revelation 22:20 . See also Maranatha.

Unrealized eschatology

To other Christians these verses highlight aspects of the Eschaton that have not yet happened or not yet been fully realized. Drawing on the images from Acts, these Christians expect Jesus' coming to fulfill some or all of these criteria:

1. occur specifically at the Mount of Olives;
2. on a cloud; descending through the sky - or, conversely, while being "lifted up" while disciples are looking up to the sky.

They may also expect Jesus to come only as or after some or all of these aspects have been realised:

1. Jesus' disciples learn to stop confusing the Kingdom of God with a nationalistic campaign to "restore the kingdom to Israel";
2. Jesus' disciples stop trying to define God's Kingdom by chronologies of "times and periods";
3. "the Holy Spirit has come upon" Jesus' disciples and they "receive power"; and
4. people have witnessed Jesus "in Jerusalem, in all Judea and Samaria, and to the ends of the earth".

Mainstream Christianity

The many denominations of Christianity have differing views on the exact details of Christ's second coming. Few dare to claim complete and authoritative interpretation of the typically symbolic and prophetic biblical sources. A common thread is the belief that Jesus will return 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 and 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. Generally such information is not considered important and is not essential to receiving "salvation."

Esoteric Christian tradition

In the Esoteric Christian tradition, claimed by its adherents to originate with the Essenes and later among the Rosicrucians, there is a distinction to be made between Jesus the man, and the Christ or true nature. ^[10]. Jesus is considered a high Initiate of the human life wave (which evolves under the cycle of rebirth) and of a singularly pure type of mind, vastly superior to the great majority of the present humanity. He was educated during his youth among the Essenes and thus prepared himself for the greatest honor ever bestowed upon a human being: to deliver his pure, passionless, highly evolved physical body and vital body (already attuned to the high vibrations of the 'life spirit'), in the moment of the Baptism, to the Christ being for His ministry in the physical world. Christ is described as the highest Spiritual Being of the life wave called Archangels, and has completed His union ("the Son") with the second aspect of God.

In this western tradition, there is a clear distinction between the Cosmic Christ, or Christ without, and the Christ Within: the Cosmic Christ, the 'Regent of the Earth' ^[11], aids each individual in the formation of the Christ Within, the Golden Wedding Garment (Matthew 22:2,11 KJV), also called "Soul body", the correct translation of Paul of Tarsus "soma psuchicon" (Greek "soma" [body] and "psuchicon" [psu(y)che – soul], "It is sown a soul body; it is raised a spiritual body ...": 1 Cor 15:44; distinction of "spirit and soul and body": 1 Thess 5:23).

According to this tradition, the Christ Within is regarded as the true Saviour who needs to be born within each individual (http://www.ug.it.usyd.edu.au/~jnot4610/bibref.php?book=Galatians&verse=4:19&src= Galatians 4:19 ) in order to evolve toward the future Sixth Epoch in the Earth's etheric plane, that is, toward the "new heavens and a new earth" (2 Peter 3:13 ], 2 Peter 3:7 ): the New Galilee ^[12]. The Second Coming or Advent of the Christ is not in a physical body (Cor&verse=default&src= 1 Cor

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