Second Coming(s) of Christ

The phrase “second coming of Christ” usually refers to the Savior’s return to earth in glory, a day when the wicked are destroyed, the righteous are caught up to meet him, the general resurrection of the just commences, and the paradisiacal Millennium begins. It is referred to as “the great and dreadful day of the Lord” (Malachi 4:5; D&C 2)—a great day of joy and spiritual rewards for the righteous who have faithfully “waited upon the Lord” (JST, Matthew 3:24; see also Isaiah 25:7–9; D&C 133:45–56) and a dreadful day of guilt, fear, and “vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ” (2 Thessalonians 1:7–8; see also Isaiah 30:27–33; D&C 1:9; 29:17; 133:64). There are, however, other meanings of the phrase “second coming” used in the scriptures. Many scriptural passages refer to various events in the last days that, when viewed together, describe the second coming of Christ. Elder Bruce R. McConkie wrote: “The second coming of the Son of Man consists not of one but of many appearances. Our blessed Lord will come—attended by all the hosts of heaven, and in all the glory of his Father’s kingdom—not to one but to many places. He will stand on one continent after another . . . and work his will among succeeding groups of mortals. Allusions to and some explanations concerning these various appearances are found in the ancient word. These, however, might well go unnoticed or remain without proper interpretation if it were not for the clarifying views found in latter-day revelation” (575).

Numerous Old Testament prophets spoke of a glorious event that would precede the end of times, when the Lord “shall appear in his glory” (Psalm 102:16) and usher in a millennial period of peace and righteousness on earth (Isaiah 40:3–5; 63:1–4; Ezekiel 21:27; 38–39; Daniel 7; Joel 3; Micah 4; Haggai 1:6–9; Zechariah 12–14; Malachi 3–4). Most devout Jews in Jesus’ day expected the Messiah to appear in glory and power and thus could not accept Jesus of Nazareth as the promised Messiah. They did not understand that the Old Testament prophecies referred to Christ’s second coming at the end of days, not his earthly ministry in the meridian of time.

Jesus taught his disciples of the Second Coming (Matthew 16:27), which prompted their questions concerning the signs that would precede that event (Matthew 24). Upon the Savior’s ascension into heaven after his resurrection, angels declared to the disciples that “this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven” (Acts 1:11). Preparing for the Second Coming, therefore, became a major theme in the teachings of the New Testament apostles (1 Thessalonians 4:16; 2 Thessalonians 1:7; 2:8; 2 Peter 3:10; Jude 1:14; Revelation 1:7; 3:11; 14; 20–22). The Book of Mormon also testifies of the events of the last days that will prepare the earth for the Second Coming and the Millennium. The resurrected Christ reviewed with the Nephites the prophecies of Malachi concerning the “great and dreadful day of the Lord,” when “all that do wickedly, shall be as stubble; and the day that cometh shall burn them up” (3 Nephi 25:1, 5). The appearance of the risen Lord in the New World, with its attendant signs and events, serves as a type and shadow of the Savior’s second coming.

Numerous passages in the Doctrine and Covenants also testify of the glorious return of Jesus Christ, the destruction of the wicked, and the commencement of the millennial reign of the Lord (D&C 5:19; 29:8–11; 34:6–9; 43:29; 45:39–46; 63:34; 88:87–97; 101:23–33). Clearly, the scriptures point to Christ’s appearance to the world, when “all flesh shall see [him] together” (D&C 101:23), as the Second Coming. As a result, it is common to think of the Second Coming as one glorious event. Other latter-day revelations, however, help us to understand that there are several appearances of the Savior to various groups and at various times that precede the culminating appearance to the world and the destruction of the wicked. Prior to that event, Christ appears to at least two groups of people at different times—the Saints and the Jews. Together, these appearances in the dispensation of the fulness of times—to the Saints, the Jews, and the entire world—constitute the Second Coming.

The Lord’s appearances to the Saints. It could be said that the Second Coming began with the appearance of the Father and the Son to Joseph Smith in the spring of 1820. Subsequent visitations and visions were preparatory for the work of the last days and the Millennium. The scriptures speak of a future appearance of the Savior at the council that will convene at Adam-ondi-Ahman, where all previous dispensation heads will “render up their stewardships to the first Patriarch of the race, who holds the keys of salvation” and when “Christ will take over the reins of government, officially on this earth” (Smith, Way, 289–90; see also D&C 116). This event of the Second Coming will not be known to the world, but faithful and spiritually sensitive Latter-day Saints will come to know of this sacred council and understand the transfer of power that is taking place.

A second promised coming of the Lord will occur when he comes “suddenly . . . to [his] temple” (D&C 36:8) in the city of Zion, the New Jerusalem. Elder Charles W. Penrose taught: “He will come to the temple prepared for him, and his faithful people will behold his face, hear his voice, and gaze upon his glory. From his own lips they will receive further instructions for the development and beautifying of Zion and for the extension and sure stability of his kingdom” (582–83). The scriptures are silent concerning the time that separates the Savior’s appearance at Adam-ondi-Ahman from his appearance to the Saints in the temple at the New Jerusalem.

The Lord’s appearance to the Jews. The Old Testament prophet Zechariah foresaw a day when “all nations” are gathered “against Jerusalem to battle.” The city will be taken, “and the houses rifled, and women ravished.” At the moment of impending and utter destruction of Jerusalem, Zechariah prophesied, “then shall the Lord go forth, and fight against those nations” (Zechariah 14:3). The Mount of Olives will split in two, the Jews will escape their enemies, “and the Lord shall be king over all the earth” (Zechariah 14:9). The Lord revealed clarification of these passages to the Prophet Joseph Smith. In the Doctrine and Covenants, we learn that the resurrected Christ will appear on the Mount of Olives after it cleaves in two. The Jews will escape their enemies and will then ask their Liberator, “What are these wounds in thine hands and in thy feet?” Jesus will teach them that he is the Messiah, the Son of God, the Redeemer of the world. “And then shall they weep because of their iniquities; then shall they lament because they persecuted their king” (D&C 45:51, 53). Christ’s appearance to them will begin the millennial work of restoring Judah to the covenant and the knowledge of their Redeemer, including their acceptance of the principles and ordinances of the gospel and their ultimate gathering to their homeland. This appearance of the Savior on the Mount of Olives in Jerusalem will precede the glorious Second Coming, when the Savior “shall be red in his apparel, and his garments like him that treadeth in the wine-vat. And so great shall be the glory of his presence that the sun shall hide his face in shame, and the moon shall withhold its light, and the stars shall be hurled from their places. . . . And the graves of the saints shall be opened; and they shall come forth and stand on the right hand of the Lamb, when he shall stand upon Mount Zion, and upon the holy city, the New Jerusalem; and they shall sing the song of the Lamb, day and night forever” (D&C 133:48–49, 56).

The scriptures teach and testify of the reality of the different appearances of the Lord as part of the second coming of Christ, but there is no precise scriptural sequence or timetable. The Master gave general signs that would precede his coming, but he clearly taught that “of that day and hour knoweth no man, no, not the angels of heaven, but my Father only” (Matthew 24:36). The apostle Paul compared the Second Coming to a woman giving birth. When she feels signs within her body, she knows that the time of delivery is near, though she may not know when the exact moment will be (1 Thessalonians 4:15–16; 5:1–9). Likewise, in modern revelation the Lord states that his coming is “near, even at the doors,” “nigh at hand,” and that he is coming “quickly” or “soon” (D&C 110:16; 43:17; 29:9; 51:20; 61:38; 124:10; 133:11). He repeatedly declares, as he did anciently, that “the day or the hour no man knoweth; but it surely shall come” (D&C 39:21; see also D&C 49:6–7). The Prophet Joseph Smith taught: “Jesus Christ never did reveal to any man the precise time that He would come. Go and read the Scriptures, and you cannot find anything that specifies the exact hour He would come; and all that say so are false teachers” (6:254).

The Lord’s message is clear—knowing when the Savior will come is not as important as being spiritually prepared for it.

Sources

McConkie, Bruce R. The Millennial Messiah: The Second Coming of the Son of Man. Salt Lake City: Deseret Book, 1982.

Penrose, Charles W. “The Second Advent.” Millennial Star 21, no. 37 (10 Sept. 1859): 581–84.

Smith, Joseph. History of The Church of Jesus Christ of Latter-day Saints. Edited by B. H. Roberts. 7 vols. 2d ed. rev. Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1932–51.

Smith, Joseph Fielding. The Way to Perfection. Salt Lake City: Deseret Book, 1949.

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