SPECIAL TOPIC: NT TERMS FOR CHRIST'S RETURN

SPECIAL TOPIC: NT TERMS FOR CHRIST’S RETURN

The eschatological emphasis of a
special coming day when humans will meet Jesus (as Savior and Judge) goes by
several designations.

1. “the day of our Lord Jesus Christ” (cf. 1 Cor. 1:8)

2. “the day of the Lord” (cf. 1 Cor. 5:5; 1 Thess. 5:2; 2 Thess. 2:2)

3. “the day of the Lord Jesus” (cf. 2 Cor. 1:14; MS א has it in 1 Cor. 5:5)

4. “the day of Jesus Christ” (cf. Phil. 1:6)

5. “the day of Christ” (cf. Phil. 1:10; 2:16)

6. “His day (Son of Man)” (cf. Luke 17:24)

7. “the day that the Son of Man is revealed” (cf. Luke 17:30)

8. “the revelation of our Lord Jesus Christ” (cf. 1 Cor. 1:7)

9. “when the Lord Jesus shall be revealed from heaven” (cf. 2 Thess. 1:7)

10. “in the presence of the Lord Jesus at His coming” (cf. 1 Thess. 2:19)

There are at least four ways in which the NT authors refer to the return of
Jesus.

1. epiphaneia, which refers to a dazzling brightness which is
theologically (though not etymologically) related to “glory.” In 2 Tim. 1:10;
Titus 2:11 and 3:4 it refers to Jesus’ first coming (i.e. incarnation) and His
Second coming. It is used in 2 Thess. 2:8 which includes all three major terms
for the Second Coming: 1 Tim. 6:14; 2 Tim. 4:1,8; Titus 2:13.

2. parousia, which implies presence and originally referred to a royal
visit. It is the most widely used term (cf. Matt. 24:3,27,37,39; 1 Cor. 15:23; 1
Thess. 2:19; 3:13; 4:15; 5:23; 2 Thess. 2:1,8; James 5:7,8; 2 Pet. 1:16; 3:4,12;
1 John 2:28).

3. apokalupsis (or apocalypsis), which means an unveiling for
the purpose of revealing. It is the name of the last book in the NT (cf. Luke
17:30; 1 Cor. 1:7; 2 Thess. 1:7; 1 Pet. 1:7; 4:13).

4. phaneroō, which means to bring to light or clearly reveal or
manifest. The term is used often in the NT for many aspects of God’s revelation.
It, like epiphaneia, can refer to Christ’s first coming (cf. 1 Pet. 1:20;
1 John 1:2; 3:5,8; 4:9) and His second coming (cf. Matt. 24:30; Col. 3:4; 1 Pet.
5:4; 1 John 2:28; 3:2).

5. The very common term for “coming,” erchomai, is also used
occasionally for Christ’s return (cf. Matt. 16:27-28; 23:39; 24:30; 25:31; Acts
1:10-11; 1 Cor. 11:26; Rev. 1:7,8).

6. It is also used with the phrase “day of the Lord” (cf. 1 Thess. 5:2),
which is an OT title for God’s day of blessing (resurrection) and judgment.

The NT as a whole is written within the worldview of the OT, which asserted

a. a current evil, rebellious age

b. a coming new age of righteousness

c. an age brought about by the Spirit’s agency through the work of the
Messiah (Anointed One)

The theological assumption of progressive revelation is required because the
NT authors slightly modify Israel’s expectation. Instead of a military,
nationalistic (Israel) coming of the Messiah, there are two comings. The first
coming is the incarnation of deity in the conception and birth of Jesus of
Nazareth. He came as the non-military, non-judicial “suffering servant” of Isa.
53; also the mild rider on the colt of a donkey (not a war horse or kingly
mule), of Zech. 9:9. The first coming inaugurated the New Messianic Age, the
Kingdom of God on earth (see Special Topic: The Kingdom of God). In one sense the Kingdom is here, but of course, in
another it is still far off. It is this tension between the two comings of the
Messiah (see Special Topic: Messiah) which, in a sense, is the over-lapping of the two Jewish ages
(see Special Topic: This Age and the Age to Come) that was
unseen, or at least unclear, from the OT. In reality, this dual coming
emphasizes YHWH’s commitment to redeem all humanity (cf. Gen. 3:15; 12:3; Exod.
19:5 and the preaching of the prophets, especially Isaiah and Jonah).

The church is not waiting for the fulfillment of OT prophecy because most
prophecies refer to the first coming (cf.
How to Read the Bible For All Its Worth, pp. 165-166). What believers do
anticipate is the glorious coming of the resurrected King of Kings and Lord of
Lords, the expected historical fulfillment of the new age of righteousness on
earth as it is in heaven (cf. Matt. 6:10). The OT presentations were not
inaccurate, but incomplete. He will come again just as the prophets predicted in
the power and authority of YHWH.

The Second Coming is not a biblical term, but the concept is the worldview
and framework of the entire NT. God will set it all straight. Fellowship between
God and mankind made in His image will be restored. Evil will be judged and
removed. God’s purposes will not, cannot, fail!

The early church worshiped on both the Sabbath and the first day of the week
(i.e., Sunday, resurrection day). The Synagogue addressed the growing Christian
movement by demanding members to reject Jesus as the Messiah (i.e., The Eighteen
Benedictions). At this point (i.e., a.d.
70) the Christians met exclusively on Sunday.