Submitted by Dr. GP
The New Testament uses three different words to describe the Second Coming of Jesus Christ.
(i) The commonest is parousia, a word which has come into English as it stands. It is used in Matthew 24:3; Matthew 24:27; Matthew 24:39; 1 Thessalonians 2:9; 1 Thessalonians 3:13; 1 Thessalonians 4:15; 1 Thessalonians 5:23; 2 Thessalonians 2:1; 1 Corinthians 15:23; 1 John 2:28; 2 Peter 1:16; 2 Peter 3:4. In secular Greek this is the ordinary word for someone’s presence or arrival. But it has two other usages, one of which became quite technical. It is used of the invasion of a country by an army and specially it is used of the visit of a king or a governor to a province of his empire. So, then, when this word is used of Jesus, it means that his Second Coming is the final invasion of earth by heaven and the coming of the King to receive the final submission and adoration of his subjects.
(ii) The New Testament also uses the word epiphaneia (Titus 2:13; 2 Timothy 4:1; 2 Thessalonians 2:9). In ordinary Greek this word has two special usages. It is used of the appearance of a god to his worshipper; and it is used of the accession of an emperor to the imperial power of Rome. So, then, when this word is used of Jesus, it means that his Second Coming is God appearing to his people, both to those who are waiting for him and to those who are disregarding him.
(iii) Finally the New Testament uses the word apokalupsis (1 Peter 1:7; 1 Peter 1:13). Apokalupsis in ordinary Greek means an unveiling or a laying bare; and when it is used of Jesus, it means that his Second Coming is the laying bare of the power and glory of God come upon men.
Here, then, we have a series of great pictures. The Second Coming of Jesus is the arrival of the King; it is God appearing to his people and mounting his eternal throne; it is God directing on the world the full blaze of his heavenly glory.
We may now gather up briefly the teaching of the New Testament about the Second Coming and the various uses it makes of the idea.
(i) The New Testament is clear that no man knows the day or the hour when Christ comes again. So secret, in fact, is that time that Jesus himself does not know it; it is known to God alone (Matthew 24:36; Mark 13:32). From this basic fact one thing is clear. Human speculation about the time of the Second Coming is not only useless, it is blasphemous; for surely no man should seek to gain a knowledge which is hidden from Jesus Christ himself and resides only in the mind of God.
(ii) The one thing that the New Testament does say about the Second Coming is that it will be as sudden as the lightning and as unexpected as a thief in the night (Matthew 24:27; Matthew 24:37; Matthew 24:39; 1 Thessalonians 5:2; 2 Peter 3:10). We cannot wait to get ready when it comes; we must be ready for its coming.
So, the New Testament urges certain duties upon men.
(i) They must be for ever on the watch (1 Peter 4:7). They are like servants whose master has gone away and who, not knowing when he will return, must have everything ready for his return, whether it be at morning, at midday, or at evening (Matthew 24:36-51).
(ii) Long delay must not produce despair or forgetfulness (2 Peter 3:4). God does not see time as men do. To him a thousand years are as a watch in the night and even if the years pass on, it does not mean that he has either changed or abandoned his design.
(iii) Men must use the time given them to prepare for the coming of the King. They must be sober (1 Peter 4:7). They must get to themselves holiness (1 Thessalonians 3:13). By the grace of God they must become blameless in body and in spirit (1 Thessalonians 5:23). They must put off the works of darkness and put on the armour of light now that the day is far spent (Romans 13:11-14). Men must use the time given them to make themselves such that they can greet the coming of the King with joy and without shame.
(iv) When that time comes, they must be found in fellowship. Peter uses the thought of the Second Coming to urge men to love and mutual hospitality (1 Peter 4:8-9). Paul commands that all things be done in love — Maran-atha — the Lord is at hand (1 Corinthians 16:14; 1 Corinthians 16:22). He says that our forbearance must be known to all men because the Lord is at hand (Philippians 4:5). The word translated “forbearance” is epieikes which means the spirit that is more ready to offer forgiveness than to demand justice.
The writer to the Hebrews demands mutual help, mutual Christian fellowship, mutual encouragement because the day is coming near (Hebrews 10:24-25). The New Testament is sure that in view of the Coming of Christ we must have our personal relationships right with our fellowmen. The New Testament would urge that no man ought to end a day with an unhealed breach between himself and a fellowman, lest in the night Christ should come.
(v) John uses the Second Coming as a reason for urging men to abide in Christ (1 John 2:28). Surely the best preparation for meeting Christ is to live close to him every day.
Much of the imagery attached to the Second Coming is Jewish, part of the traditional apparatus of the last things in the ancient Jewish mind. There are many things which we are not meant to take literally. But the great truth behind all the temporary pictures of the Second Coming is that this world is not purposeless but going somewhere, that there is one divine far-off event to which the whole creation moves.’
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