The Second Coming and Subsequent Judgments
What is the second coming?
We touched on the second coming in the previous chapter. To review, the second coming is that event when Jesus Christ—the King of kings and Lord of lords—will gloriously return to the earth at the end of the present age (after the tribulation period) and set up His 1000-year kingdom on earth. The very same Jesus who ascended into heaven will come again at the second coming (Acts 1:9-11).
Can we be sure that the second coming will be a universally visible event?
Most certainly. One key Greek word used in the New Testament to describe the second coming of Christ is apokalupsis. This word carries the basic meaning of “revelation,” “visible disclosure,” “unveiling,” and “removing the cover” from something that is hidden. The word is used of Christ’s second coming in 1 Peter 4:13: “Rejoice insofar as you share Christ’s sufferings, that you may also rejoice and be glad when his glory is revealed.”
Another Greek word used in the New Testament of Christ’s second coming is epiphaneia, which carries the basic meaning of “to appear” or “to shine forth.” In Titus 2:13 Paul speaks of “waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ.” In 1 Timothy 6:14 Paul urges Timothy to “keep the commandment unstained and free from reproach until the appearing of our Lord Jesus Christ.”
Christ’s first coming, which was both bodily and visible, was called an epiphaneia (2 Timothy 1:10). In the same way, Christ’s second coming will be both bodily and visible.
We must not forget the clear teaching of Matthew 24:29-30 in support of a visible coming of the Lord:
Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken. Then will appear in heaven the sign of the Son of Man, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory.
What does parousia mean in connection with the second coming?
Parousia is a Greek term often used in connection with both the rapture and the second coming of Christ. Context is the key issue in determining which “coming” is in view.
This word has a number of nuances of meaning, including “present,” “presence,” “being physically present,” “coming to a place,” and “arriving.” It often denotes both an “arrival” and a consequent “presence with.”
For example, parousia is used to describe the physical coming and presence of Christ with His disciples on the Mount of Transfiguration (2 Peter 1:16). Likewise, the apostle Paul says in 1 Corinthians 16:17: “I rejoice at the coming of Stephanas and Fortunatus and Achaicus, because they have made up for your absence.” Paul says in 2 Corinthians 7:6-7: “God, who comforts the downcast, comforted us by the coming of Titus.” In 2 Corinthians 10:10, Paul relays what some people had said about him: “His letters are weighty and strong, but his bodily presence is weak, and his speech of no account.” Paul also tells the Philippians: “Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling” (2:12). Such usage clearly establishes that parousia is often used to communicate the idea of physical presence.
Having said this, it is significant that the term is especially used in connection with the rapture and the second coming of Christ. In both cases Christ will be physically present—in the clouds at the rapture and on earth at the second coming.
In what sense will Christ come again “with the clouds” (Revelation 1:7)?
Clouds are often used in association with God’s visible glory (Exodus 16:10; 40:34-35; 1 Kings 8:10-11; Matthew 17:5; 24:30; 26:64). Just as Christ was received by a cloud at His ascension (Acts 1:9), so He will return again in the clouds of heaven (Matthew 24:30; 26:64; Mark 13:26; 14:62; Luke 21:27). Just as Jesus left with a visible manifestation of the glory of God (clouds were present), so Christ will return at the second coming with a visible manifestation of the glory of God (clouds will be present).
How is the second coming described in the book of Revelation?
Revelation 19:11-16 tells us:
Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True, and in righteousness he judges and makes war. His eyes are like a flame of fire, and on his head are many diadems, and he has a name written that no one knows but himself. He is clothed in a robe dipped in blood, and the name by which he is called is The Word of God. And the armies of heaven, arrayed in fine linen, white and pure, were following him on white horses. From his mouth comes a sharp sword with which to strike down the nations, and he will rule them with a rod of iron. He will tread the winepress of the fury of the wrath of God the Almighty. On his robe and on his thigh he has a name written, King of kings and Lord of lords.
In biblical times, generals in the Roman army rode white horses. Christ on the white horse will be the glorious Commander in chief of the armies of heaven. It signifies His coming in triumph over the forces of wickedness in the world. This is in noted contrast to the lowly colt Jesus rode during His first coming (see Zechariah 9:9).
Our text tells us that “on his head are many diadems” (Revelation 19:12). The many diadems, or crowns, represent total sovereignty and royal kingship. No one will be in a position to challenge Christ’s kingly authority.
Jesus is called “King of kings and Lord of lords” (Revelation 19:16). This title means that Jesus is absolutely supreme and sovereign over all earthly rulers and angelic powers (1 Timothy 6:15; see also Deuteronomy 10:17; Psalm 136:3). The long-awaited messianic King has now finally arrived.
The kingship of Jesus is a common theme in Scripture. Genesis 49:10 prophesied that the Messiah would come from the tribe of Judah and reign as a king. The Davidic covenant in 2 Samuel 7:16 promised a Messiah who would have a dynasty, a people over whom He would rule, and an eternal throne (see also Luke 1:32-33). In Psalm 2:6, God the Father announces the installation of God the Son as King in Jerusalem. Psalm 110 affirms that the Messiah will subjugate His enemies and rule over them. Daniel 7:13-14 tells us that the Messiah-King will have an everlasting dominion.
Now the moment has come. Christ the King comes, overcomes all forces of evil, and sets up His kingdom on earth.
Why does it sometimes seem as if the second coming is being delayed?
Second Peter 3:9 instructs us: “The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.” God is patient and is providing plenty of time for people to repent. Once Jesus comes, there is no further opportunity to repent and turn to Him.
This is in keeping with God’s long track record of immense patience before bringing people to judgment (see Joel 2:13; Luke 15:20; Romans 9:22). We should not be surprised that He continues this patience in the present age.
Sadly, despite God’s patience and His desire that none perish, many will refuse to turn to Him and will therefore spend eternity apart from Him (Matthew 25:46). God longs that all be saved (see 1 Timothy 2:4), but not all will receive God’s gift of salvation (see Matthew 7:13-14). That is one of the reasons why so many horrific judgments fall on an unbelieving world during the future tribulation period (Revelation 4–18). The people living on earth during that time will have no excuse!
What is the judgment of the nations that follows the second coming?
Matthew 25:31-46 describes the judgment of the nations, which takes place following the second coming of Christ. The believers and unbelievers among the nations are pictured as sheep and goats. According to Matthew 25:32, they are intermingled and require separation by a special judgment. The sheep (believers) will be invited into Christ’s 1000-year millennial kingdom. The goats will depart into eternal fire.
Should we interpret the judgment of the nations as the same as the great white throne judgment in Revelation 20:11-13?
No. A comparison of the judgment in Matthew with the one in Revelation makes this view impossible:
• Different time. The judgment of the nations occurs at the second coming of Christ (Matthew 25:31); the great white throne judgment follows Christ’s millennial kingdom (Revelation 20:11-12).
• Different scene. The judgment of the nations occurs on earth (Matthew 25:31); the great white throne judgment occurs (obviously) at the great white throne (Revelation 20:11).
• Different subjects. At the judgment of the nations, three groups of people are mentioned: the sheep, the goats, and the brothers (Matthew 25:32,40). The great white throne judgment involves the unsaved dead of all time (Revelation 20:12).
• Different basis. The basis of judgment at the judgment of the nations is how Christ’s “brothers” were treated (Matthew 25:40); the basis of judgment at the great white throne judgment is a person’s works (Revelation 20:12).
• Different result. The result of the judgment of the nations is twofold: the righteous enter into Christ’s millennial kingdom and the unrighteous are cast into the lake of fire. The result of the great white throne judgment is that the wicked dead are cast into the lake of fire; the righteous are not mentioned (indeed, the righteous are not even there).
We also observe that no resurrection is connected with the judgment of the nations. However, a resurrection does take place in connection with the great white throne judgment (Revelation 20:13).
Clearly, a plain reading of the biblical text indicates that these judgments are not the same.
What is the basis of the judgment of the nations?
The Gentiles at this judgment are evaluated according to how they treated Christ’s brothers. In Christ’s reckoning, treating His brothers kindly is the same as treating Him kindly. Treating His brothers with contempt is the same as treating Him with contempt. Jesus thus commends the righteous this way: “I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me” (Matthew 25:35-36). Conversely, Jesus condemns the unrighteous: “I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me” (25:42-43).
Who are Christ’s “brothers” in this judgment?
A comparison of this passage with the details of the tribulation suggests that “brothers” may refer to the 144,000 Jews mentioned in Revelation 7, Christ’s Jewish brothers who bear witness of Him during the tribulation.
Even though the antichrist and the false prophet will wield economic control over the world during the tribulation period (Revelation 13), God will still be at work. God’s redeemed (the “sheep”) will come to the aid of Christ’s Jewish brethren as they bear witness to Christ all around the world. These will be invited into Christ’s millennial kingdom.
These saved Gentiles (the “sheep”) are not yet given resurrection bodies. They will enter the kingdom in their mortal bodies and continue to have babies throughout the millennium. Though longevity will characterize the millennial kingdom, both mortal Jews and Gentiles will continue to age and die (see Isaiah 65:20). They will be resurrected at the end of the millennium (Revelation 20:4).
What does Scripture say about the judgment of the Jews following the second coming?
The judgment of the Jews is described in Ezekiel 20:34-38. Following are the important facts about this judgment:
• It will take place after the Lord has gathered the Israelites from all around the earth to Palestine.
• Christ will purge out the rebels—those who have refused to turn to Him for salvation.
• Believers among the gathered Israelites will enter into Christ’s millennial kingdom where they will enjoy the blessings of the new covenant (verse 37; see also Jeremiah 31:31; Matthew 25:1-30).
• These saved Jews are not yet given resurrection bodies. They will enter the kingdom in their mortal bodies and continue to have babies throughout the millennium, just as their Gentile counterparts will (Matthew 25:46). Though longevity will characterize the millennial kingdom, both mortal Jews and Gentiles will continue to age and die (Isaiah 65:20). They will be resurrected at the end of the millennium (Revelation 20:4).
Will there be an interim period between the second coming of Christ and the beginning of the millennial kingdom?
I believe so—apparently 75 days long. Here’s how I arrive at this number.
Daniel 12:11 tells us the image of the antichrist that had caused the abomination of desolation at the midpoint in the tribulation will be removed from the temple 30 days after the tribulation period ends: “From the time that the regular burnt offering is taken away and the abomination that makes desolate is set up, there shall be 1,290 days.” Now, keep in mind that the second half of the tribulation lasts precisely 1260 days or three and a half years. Here’s some simple math: 1290 days minus 1260 days leaves 30 days beyond the end of the tribulation period.
What about the other 45 days needed for the 75-day interim between the second coming of Christ and the beginning of the millennial kingdom? Daniel 12:12 states: “Blessed is he who waits and arrives at the 1,335 days.” The 1335 days minus the 1290 days means another 45 days are added into the mix. It is apparently during this 75-day period that the judgment of the nations (Matthew 25:31-46) and the judgment of the Jews (Ezekiel 20:34-38) takes place.
It is likely that other key events take place during this interval. For example, the antichrist and the false prophet will be cast into the lake of fire (Revelation 19:20). The governmental structure of the coming millennial kingdom will likely be set up (see 2 Timothy 2:12; Revelation 20:4-6). It is also entirely feasible that the marriage feast of Christ—of the divine Bridegroom (Jesus) and His bride (the church)—will take place at the close of the 75 days. Following this 75-day interim, Christ will set up His millennial kingdom (Isaiah 2:2-4; Ezekiel 37:1-13; 40–48; Micah 4:1-7; Revelation 20).
I can’t wait.