14. The Second Coming Of Christ

The doctrine of the Second Coming of Christ is one of the most discussed and debated topics in Christian theology. It refers to the belief that Jesus Christ will return to the earth at the end of time to judge the living and the dead. While many Christian denominations affirm this belief, they differ on its details, such as the timing, manner, and purpose of His return. Below, we examine biblical evidence both supporting and opposing this doctrine, followed by a summary of various Christian perspectives.

Scriptures Supporting the Second Coming of Christ

Matthew 24:30 (KJV)
“And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.”
Interpretation: Jesus describes His return as a visible, glorious event, witnessed by all people on earth.
Acts 1:11 (KJV)
“Which also said, Ye men of Galilee, why stand ye gazing up into heaven? 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.”
Interpretation: The angels confirm that Jesus will return physically and visibly, just as He ascended.
Revelation 1:7 (KJV)
“Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.”
Interpretation: Christ’s return will be universal, and all people will witness it, including those who rejected Him.
1 Thessalonians 4:16-17 (KJV)
“For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.”
Interpretation: This passage describes the resurrection of the dead in Christ and the rapture of believers.
2 Thessalonians 1:7-8 (KJV)
“And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ.”
Interpretation: Christ’s return will include judgment upon those who reject God.
Titus 2:13 (KJV)
“Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.”
Interpretation: Believers are to eagerly await Christ’s return, which is described as a blessed hope.
Matthew 25:31-32 (KJV)
“When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats.”
Interpretation: Jesus will come to judge all people, separating the righteous from the wicked.
John 14:3 (KJV)
“And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.”
Interpretation: Jesus personally promises to return for His followers, affirming His Second Coming.

Scriptures Argued Against the Second Coming (Alternative Interpretations)

Matthew 24:34 (KJV)
“Verily I say unto you, This generation shall not pass, till all these things be fulfilled.”
Interpretation: Some argue that Jesus’ prophecy refers to events fulfilled in the first century, not a future return.
Luke 17:21 (KJV)
“Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.”
Interpretation: Some believe that Christ’s return is spiritual, not a literal physical event.
John 18:36 (KJV)
“Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.”
Interpretation: Some argue that Jesus’ kingdom is spiritual, not an earthly reign.
Colossians 1:27 (KJV)
“To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory.”
Interpretation: The presence of Christ in believers may indicate no need for a future return.
2 Corinthians 5:6-8 (KJV)
“Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.”
Interpretation: Some believe that at death, believers immediately enter God’s presence, eliminating the need for a Second Coming.
Hebrews 9:26 (KJV)
“For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.”
Interpretation: Some claim that Christ’s first coming was the fulfillment of all prophetic expectations.
Revelation 22:10 (KJV)
“And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.”
Interpretation: Some argue that the events of Revelation were imminent to John’s time, not far off in the future.
Matthew 16:28 (KJV)
“Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.”
Interpretation: This verse is used to argue that Christ’s “coming” was fulfilled in His resurrection or at Pentecost.

Key Scriptures on the Second Coming and Translation Debates

The doctrine of the Second Coming of Christ is deeply tied to interpretations of biblical texts from Hebrew, Greek, and Christian translations. Below, we analyze each scripture in its original language, translation variations, and theological implications.

Hebrew Old Testament Prophecies and Their Interpretation

1. Daniel 7:13

(KJV): “I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him.”

Hebrew Text and Analysis

Key phrase: בַּר אֱנָשׁ (bar enash) – “Son of Man”
The phrase bar enash is Aramaic and means “a human-like figure.” In Jewish interpretation, this figure is often seen as representing Israel or a messianic figure.
Christian interpretation (especially in the New Testament) identifies the “Son of Man” as Jesus, with His coming on the clouds pointing to the Second Coming.

2. Zechariah 14:4

(KJV): “And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south.”

Hebrew Text and Analysis

Key phrase: עָמְדוּ רַגְלָיו (‘amedu raglav) – “His feet shall stand”
Jewish scholars see this as symbolic of divine intervention rather than a literal standing of the Messiah.
Christian eschatology, particularly premillennialism, sees this as Jesus returning physically to earth at the Mount of Olives.

3. Isaiah 9:7

(KJV): “Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever.”

Hebrew Text and Analysis

Key phrase: לְמַרְבֵּה הַמִּשְׂרָה (lemarbeh hammisrah) – “Of the increase of his government”
Jewish views: This refers to the future messianic era but not necessarily Jesus.
Christian views: Many see this as pointing to Christ’s reign in the Millennium and beyond.

Greek New Testament and Translation Disputes

4. Matthew 24:3

(KJV): “And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?”

Greek Text and Analysis

Key word: παρουσία (parousia) – “coming” or “presence”
Some argue parousia means “presence” (as in, Christ being spiritually present) rather than a visible return.
Preterists argue that Jesus’ “coming” happened in AD 70 with the destruction of Jerusalem.

5. 1 Corinthians 15:52

(KJV): “In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.”

Greek Text and Analysis

Key phrase: ἐν ἀτόμῳ (en atomō) – “In an instant”
The last trump is debated: some see it as the final judgment (amillennial view), while others (premillennialists) connect it to the rapture.

6. 2 Thessalonians 2:8

(KJV): “And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.”

Greek Text and Analysis

Key word: ἐπιφάνεια (epiphaneia) – “appearance” or “manifestation”
Some translations emphasize epiphaneia as a sudden, visible event, while others suggest a progressive revelation of Christ’s reign.

7. Revelation 22:20

(KJV): “He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.”

Greek Text and Analysis

Key word: ταχύ (tachy) – “quickly” or “suddenly”
Some argue it means “imminently,” suggesting an expectation of Christ’s return in the first century. Others believe it means “suddenly” whenever it happens.

Latin and Christian Translations’ Theological Impact

8. Luke 17:20-21

(KJV): “And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.”

Latin Vulgate and Theological Implications

Latin Translation: regnum Dei intra vos est – “the kingdom of God is within you”
Some traditions (especially Catholic) use this to argue that the Kingdom is spiritual rather than physical.
Other translations render it as “among you” rather than “within you,” changing its meaning.

Summary of Key Debates

Hebrew Texts – Jewish perspectives emphasize a future Messiah but do not see these verses as referring to Jesus’ Second Coming. Christians see them as messianic prophecies.
Greek New Testament – Words like parousia, epiphaneia, and tachy are debated, affecting views on timing and nature of the Second Coming.
Latin and Christian Translations – The Vulgate and later translations influence theological perspectives, with some emphasizing a literal return and others a more spiritual fulfillment.

Further Analysis: Problems with Greek Translations and Textual Accuracy

The accuracy of Greek translations of the New Testament is a crucial issue in biblical scholarship. Differences in manuscripts, word meanings, and translation choices have affected theological debates, particularly regarding the doctrine of the Second Coming. Below, we analyze key issues related to Greek translations and their implications.

1. Manuscript Variants and Their Impact on the Second Coming Doctrine

The New Testament was written in Koine Greek, but no original manuscripts (autographs) survive. Instead, we have thousands of copies with variations. Some of the major manuscript families include:

Textus Receptus (Received Text) – Used in the King James Version (KJV) and based on later Byzantine manuscripts.
Alexandrian Text – Older but fewer in number; forms the basis for most modern translations (e.g., NIV, ESV, NASB).
Byzantine Text – Majority text tradition; generally agrees with the Textus Receptus but with some variations.

Example of a Manuscript Variant Affecting Eschatology

2 Thessalonians 2:2 (KJV)

“That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand.”

Variant in Other Manuscripts:

Textus Receptus (KJV): ἐνέστηκεν (enestēken) – “is at hand” (suggesting an imminent event).
Alexandrian Manuscripts (ESV, NIV): has already come (suggesting some believed Christ had already returned).

Impact on Interpretation:

The KJV translation suggests the Thessalonians were concerned that Christ’s return was imminent.
Other translations imply that some believed the Second Coming had already happened, requiring Paul to correct them.
This affects views on whether the Second Coming is a future or past event (Futurism vs. Preterism).

2. Ambiguities in Greek Words Affecting Second Coming Interpretations

Several key Greek words have multiple meanings, leading to different interpretations of eschatological texts.

**Example 1: The Meaning of Parousia (παρουσία) in Matthew 24:3**

Matthew 24:3 (KJV)
“Tell us, when shall these things be? and what shall be the sign of thy coming (parousia), and of the end of the world?”

Greek Word: Parousia (παρουσία) – Can mean “coming” (a visible event) or “presence” (a non-visible, ongoing event).
Preterist View: Parousia refers to Jesus’ “presence” in judgment in AD 70 with the destruction of Jerusalem.
Futurist View: Parousia refers to Christ’s literal, future return to earth.

**Example 2: The Meaning of Genea (γενεὰ) in Matthew 24:34**

Matthew 24:34 (KJV)
“Verily I say unto you, This generation (genea) shall not pass, till all these things be fulfilled.”

Greek Word: Genea (γενεὰ) – Can mean “generation” (the people living at the time) or “race” (a long-lasting ethnic group).
Preterist View: If genea means “generation,” Jesus was predicting the fulfillment of His words within the first century.
Futurist View: If genea means “race,” then Jesus was referring to the endurance of the Jewish people until His future return.

3. Septuagint vs. Hebrew Masoretic Text and Their Impact on Second Coming Doctrine

The Septuagint (LXX) is the Greek translation of the Hebrew Old Testament, widely used in the time of Jesus. In some cases, it differs significantly from the Masoretic Text (MT), which is the basis for most modern Hebrew Bibles and the KJV Old Testament.

Example of a Key Difference: Zechariah 12:10

Zechariah 12:10 (KJV, based on Masoretic Text)
“And they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son.”

Septuagint Translation:
“They shall look upon him whom they have mocked.”

Impact on Interpretation:

Masoretic Text (KJV) – Suggests a prophecy about Jesus’ crucifixion, supporting Christian eschatology.
Septuagint (LXX) – Uses a different verb that changes the prophecy’s focus, leading to debates about whether it refers to Christ.

4. Scribal Additions and Omissions Affecting the Doctrine of the Second Coming

Some biblical passages related to Christ’s return have disputed authenticity, with some scholars believing they were added later.

Example: The Ending of Mark 16 (Longer Ending Issue)

Mark 16:9-20 (KJV) vs. Earlier Manuscripts

The earliest Greek manuscripts (Codex Sinaiticus, Codex Vaticanus) end at Mark 16:8.
The KJV includes verses 9-20, which mention Jesus appearing to His disciples and signs accompanying believers.

Impact on Eschatology:

If the longer ending is not original, certain teachings about miracles and Christ’s post-resurrection appearances are questioned.

Further Analysis: Summary of Key Debates

Manuscript Variants – Differences between the Textus Receptus (KJV basis) and Alexandrian manuscripts affect eschatological interpretations, particularly concerning whether Christ’s return was imminent in the first century.
Greek Word Meanings – Words like parousia (coming/presence) and genea (generation/race) create ambiguity, leading to debates between Preterists (past fulfillment) and Futurists (future event).
Septuagint vs. Masoretic Text – Variations between the Greek Old Testament and Hebrew Masoretic Text affect prophecies about the Second Coming.
Scribal Additions and Omissions – Disputed texts (e.g., Mark 16:9-20) impact certain eschatological doctrines.

These translation issues continue to shape Christian theological debates on the nature and timing of Christ’s return.

Denominational Views

1. Roman Catholic Church

View: The Roman Catholic Church teaches that Christ will return in glory to judge the living and the dead. This event will mark the final triumph of God’s Kingdom and the ultimate restoration of all things. Catholics believe that the Second Coming will be preceded by a time of tribulation, but this is not seen as a sign for predicting the exact timing of Christ’s return.

Scriptural Basis:

For:
- Matthew 24:30 – “And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.”
- 1 Thessalonians 4:16-17 – “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.”
Against:
- Some Catholics caution against date-setting or sensationalism based on signs of the times (Matthew 24:36) – “But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.”

Interpretations: Catholics view the Second Coming as a culmination of God’s plan, not something to be feared, but awaited with hope. It marks the victory of Christ over evil and the ultimate restoration of creation.

2. Eastern Orthodox Church

View: Similar to the Roman Catholic view, the Eastern Orthodox Church believes in the Second Coming as an event that will bring about the ultimate judgment and the fulfillment of God’s Kingdom. However, the Orthodox Church emphasizes the mystical and transformative nature of this event.

Scriptural Basis:

For:
- Matthew 24:30 – “And then shall appear the sign of the Son of man in heaven…”
- Revelation 1:7 – “Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.”
Against:
- Matthew 24:36 – “But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.”

Interpretations: The Orthodox Church emphasizes that the Second Coming is a mystery, and though signs may precede it, the Church avoids precise speculation. The focus is on the transformative nature of Christ’s return and its importance in the divine economy.

3. Evangelical

View: Evangelical Christians typically emphasize a literal interpretation of the Second Coming, expecting Christ to return physically, visibly, and gloriously to establish His Kingdom. Many hold to a premillennial view, which posits that Christ’s return will occur before a literal 1,000-year reign.

Scriptural Basis:

For:
- Matthew 24:30 – “And then shall appear the sign of the Son of man in heaven…”
- 1 Thessalonians 4:16 – “For the Lord himself shall descend from heaven…”
- Revelation 19:11-16 – This passage describes the return of Christ as a mighty conqueror.
Against:
- Postmillennial or Amillennial views (held by some Evangelicals): They argue against a literal 1,000-year reign by interpreting passages like Revelation 20 as symbolic rather than literal.
- Matthew 24:36 – “But of that day and hour knoweth no man…”

Interpretations: Evangelicals believe in a literal, visible return of Christ to earth. This is often seen as part of a larger eschatological framework that includes the rapture, the tribulation, and Christ’s millennial reign.

4. Protestant (General)

View: Protestants vary in their views, but most affirm the doctrine of the Second Coming, usually interpreting it along lines similar to the Evangelical Church. Some Protestants may hold to amillennial or postmillennial views, while others affirm premillennialism.

Scriptural Basis:

For:
- Matthew 24:30 – “And then shall appear the sign of the Son of man in heaven…”
- 1 Corinthians 15:51-52 – “Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump…”
Against:
- Amillennialism: Interprets passages like Revelation 20 as symbolic, not pointing to a literal 1,000-year reign of Christ.

Interpretations: Most Protestants hold that the Second Coming will be a time of judgment and renewal, but there are many variations in how this will unfold, especially regarding the nature of Christ’s millennial reign.

5. Baptist (Southern Baptist, Independent Baptist, etc.)

View: Many Baptists hold to a premillennial, dispensationalist view of the Second Coming. They expect Christ to return physically to establish a literal 1,000-year reign on earth. The event is often associated with a rapture, where the faithful will be caught up to meet the Lord.

Scriptural Basis:

For:
- 1 Thessalonians 4:16-17 – “For the Lord himself shall descend from heaven with a shout…”
- Revelation 19:11-16 – Describes Christ’s return as a conquering King.
Against:
- Matthew 24:36 – “But of that day and hour knoweth no man…”

Interpretations: Baptists often focus on the imminent nature of Christ’s return and the need for personal preparedness and evangelism. The Second Coming is seen as a cause for both hope and warning.

6. Methodist (United Methodist, AME, etc.)

View: The Methodist tradition holds a historic premillennial or amillennial view. The Second Coming is seen as the culmination of God’s work in history, though it is not always linked with a literal 1,000-year reign.

Scriptural Basis:

For:
- Matthew 24:30 – “And then shall appear the sign of the Son of man in heaven…”
- Revelation 21:1-4 – Describes the new heaven and new earth.
Against:
- Luke 17:20-21 – “The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.”

Interpretations: Methodists emphasize the transformative aspect of Christ’s return, focusing on hope, redemption, and the restoration of creation rather than a literal reign. Some may hold amillennial or premillennial views.

7. Lutheran (Missouri Synod, ELCA, etc.)

View: Lutherans typically hold an amillennial view, believing that the Second Coming will be the culmination of history when Christ returns to judge the living and the dead, bringing the Kingdom of God to its fullness.

Scriptural Basis:

For:
- Matthew 24:30 – “And then shall appear the sign of the Son of man in heaven…”
- 1 Thessalonians 4:16-17 – Describes the return of Christ and the resurrection of the dead.
Against:
- Revelation 20:4-6 – Interpreted symbolically, not literally.

Interpretations: Lutherans emphasize that Christ’s return is not for a literal reign, but as the final act of judgment and the establishment of God’s eternal kingdom.

8. Pentecostal (Assemblies of God, UPCI, etc.)

View: Pentecostals generally hold to a premillennial, dispensational view of the Second Coming, similar to many Evangelicals. They emphasize the imminent return of Christ, which will be accompanied by a rapture, a time of tribulation, and then Christ’s physical return to set up His 1,000-year reign. Pentecostals also stress the need for the Holy Spirit’s power in preparing believers for the return of Christ.

Scriptural Basis:

For:
- 1 Thessalonians 4:16-17 – “For the Lord himself shall descend from heaven with a shout…”
- Matthew 24:30 – “And then shall appear the sign of the Son of man in heaven…”
- Revelation 19:11-16 – Describes Christ’s return as a victorious king.
Against:
- Some Pentecostals avoid setting dates or making predictions about the time of Christ’s return.
- Matthew 24:36 – “But of that day and hour knoweth no man…”

Interpretations: Pentecostals emphasize the readiness of believers for Christ’s return, which they see as imminent. The return of Christ will bring both judgment and blessing. There is a strong focus on the role of the Holy Spirit in empowering the church to live in light of Christ’s return.

9. Jehovah’s Witnesses

View: Jehovah’s Witnesses believe that Christ’s invisible return began in 1914, marking the start of God’s Kingdom on earth. They reject the idea of a literal Second Coming in terms of Christ’s visible, physical return, and instead interpret passages like those in Matthew 24 and Revelation 19 as symbolic of Christ’s rule from heaven. They expect Christ to eventually bring about the destruction of all evil and the establishment of a paradise on earth.

Scriptural Basis:

For:
- Matthew 24:3 – “And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?”
- Revelation 11:15 – “And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ…”
Against:
- Matthew 24:36 – “But of that day and hour knoweth no man…”
- Jehovah’s Witnesses interpret this as a rejection of date-setting for Christ’s return, viewing it as a spiritual event rather than a literal physical return.

Interpretations: Jehovah’s Witnesses hold that Christ’s Kingdom was established in 1914 and that we are now living in the “last days.” They believe that the final judgment will occur soon, with the earth being restored to paradise under Christ’s rule, but with no literal Second Coming in a visible form.

10. Mormonism (The Church of Jesus Christ of Latter-day Saints – LDS)

View: The LDS Church teaches that Christ will return physically to the earth to reign for a thousand years, a period of peace known as the Millennium. This belief is closely tied to the doctrine of the restoration, where the return of Christ will also coincide with the gathering of Israel and the establishment of Zion.

Scriptural Basis:

For:
- Matthew 24:30 – “And then shall appear the sign of the Son of man in heaven…”
- Revelation 20:4-6 – Describes a millennial reign of Christ.
- Doctrine and Covenants 45:44 (LDS Scripture) – “And they shall see the Son of man coming in the clouds of heaven, clothed with power and great glory…”
Against:
- Matthew 24:36 – “But of that day and hour knoweth no man…”

Interpretations: Mormons interpret the Second Coming as a literal and physical event where Christ will return to the earth to establish His millennial reign. This event will also involve the gathering of Israel and the restoration of the ten tribes. It is seen as part of the fulfillment of prophecy and the culmination of God’s work in history.

11. Seventh-day Adventist

View: Seventh-day Adventists believe in a literal, visible Second Coming of Christ, which will be preceded by a time of judgment and the outpouring of the wrath of God. They teach that the Second Coming will be a glorious event, where Christ will come to rescue His faithful followers, defeat the wicked, and establish His eternal Kingdom.

Scriptural Basis:

For:
- Matthew 24:30 – “And then shall appear the sign of the Son of man in heaven…”
- Revelation 1:7 – “Behold, he cometh with clouds; and every eye shall see him…”
- 1 Thessalonians 4:16-17 – “For the Lord himself shall descend from heaven…”
Against:
- Adventists reject the idea of a secret rapture, viewing the Second Coming as a public and visible event that all will witness.
- Matthew 24:36 – “But of that day and hour knoweth no man…”

Interpretations: Seventh-day Adventists emphasize the literal, visible return of Christ. They reject any notion of a secret rapture, instead teaching that Christ’s return will be witnessed by all. The event will be accompanied by a final judgment and the destruction of the wicked, followed by the establishment of a new heaven and new earth.

Summary of Denominational Views on the Second Coming of Christ

Roman Catholic Church: Focuses on the Second Coming as the final victory of Christ, with no precise predictions of timing. Emphasizes the need for readiness and trust in God’s plan.
Eastern Orthodox Church: Similar to Catholicism, but with a focus on the mystery and transformative power of Christ’s return. Avoids date-setting.
Evangelical: Strong emphasis on a literal, visible return of Christ, often with a premillennial, dispensational perspective.
Protestant (General): Views vary, with some holding to a premillennial view, others amillennial or postmillennial, but generally agreeing on the centrality of Christ’s return in judgment.
Baptist: Premillennial, dispensational view, with an emphasis on the rapture and the return of Christ to establish His Kingdom.
Methodist: Emphasizes the transformative power of the Second Coming, with some holding to amillennial views.
Lutheran: Amillennial, emphasizing the spiritual nature of Christ’s return and the final judgment.
Pentecostal: Premillennial, with a focus on the rapture, the tribulation, and the literal return of Christ.
Jehovah’s Witnesses: Christ’s return is invisible and spiritual, beginning in 1914, marking the establishment of God’s Kingdom.
Mormonism (LDS): Literal Second Coming, with Christ returning to reign for a thousand years and restore Zion.
Seventh-day Adventist: A visible, literal Second Coming, rejecting a secret rapture, and emphasizing the final judgment and restoration of the earth.

Conclusion

The Second Coming of Christ is a foundational doctrine within Christianity, but the interpretations and understandings of this event vary widely across different denominations. While the majority of Christian traditions affirm the physical return of Christ, the specifics—such as timing, nature, and associated events—differ significantly. Some denominations, like Evangelicals and Pentecostals, hold to a premillennial view, expecting Christ’s return to establish a literal 1,000-year reign. Others, such as Roman Catholics and Eastern Orthodox, emphasize the transformative and restorative aspects of Christ’s return, while avoiding predictions about the time of the event. Groups like Jehovah’s Witnesses interpret Christ’s return as a spiritual event that began in 1914, while Mormons focus on a millennial reign that includes the restoration of Israel.

Despite these differences, there is a shared belief in the ultimate victory of Christ over evil, the final judgment, and the establishment of God’s eternal kingdom. The varying views reflect the richness and diversity of Christian eschatology, as well as the tension between literal and symbolic interpretations of scriptural prophecy.

Summary Table of Denominational Views on the Second Coming of Christ

Denomination	View	Scripture Basis (For)	Argument Against	Scripture Basis (Against)
Roman Catholic Church	Final victory of Christ; transformation and restoration.	Matthew 24:30 – “And then shall appear the sign of the Son of man in heaven…” 1 Thessalonians 4:16-17 – “For the Lord himself shall descend from heaven…”	No precise predictions of timing. No specific signs for the exact moment.	Matthew 24:36 – “But of that day and hour knoweth no man…”
Eastern Orthodox Church	Christ’s return as a mysterious and transformative event.	Matthew 24:30 – “And then shall appear the sign of the Son of man in heaven…” Revelation 1:7 – “Behold, he cometh with clouds…”	No exact date can be known; eschatology is a mystery.	Matthew 24:36 – “But of that day and hour knoweth no man…”
Evangelical	Literal, visible, and premillennial. Rapture followed by tribulation and reign.	Matthew 24:30 – “And then shall appear the sign of the Son of man in heaven…” 1 Thessalonians 4:16 – “For the Lord himself shall descend from heaven…” Revelation 19:11-16 – “And I saw heaven opened…”	Postmillennial and amillennial interpretations.	Matthew 24:36 – “But of that day and hour knoweth no man…”
Protestant (General)	Varies; generally premillennial, amillennial, or postmillennial.	Matthew 24:30 – “And then shall appear the sign of the Son of man in heaven…” 1 Corinthians 15:51-52 – “Behold, I shew you a mystery…”	Amillennialism interprets the return symbolically.	Revelation 20:4-6 – Interpreted as symbolic, not literal.
Baptist (Southern, Independent, etc.)	Premillennial and dispensational. Focus on rapture and judgment.	1 Thessalonians 4:16-17 – “For the Lord himself shall descend from heaven…” Revelation 19:11-16 – “And I saw heaven opened…”	Postmillennial or amillennial views; rejection of secret rapture by some.	Matthew 24:36 – “But of that day and hour knoweth no man…”
Methodist (United Methodist, AME, etc.)	Premillennial or amillennial; Christ’s return transforms creation.	Matthew 24:30 – “And then shall appear the sign of the Son of man in heaven…” Revelation 21:1-4 – “And I saw a new heaven and a new earth…”	Amillennial view sees the kingdom as spiritual and already inaugurated.	Luke 17:20-21 – “The kingdom of God cometh not with observation…”
Lutheran (Missouri Synod, ELCA, etc.)	Amillennial; spiritual and symbolic interpretation.	Matthew 24:30 – “And then shall appear the sign of the Son of man in heaven…” 1 Thessalonians 4:16-17 – “For the Lord himself shall descend from heaven…”	Literal interpretation of Revelation 20 as a 1,000-year reign.	Revelation 20:4-6 – Interpreted as symbolic, not literal.
Pentecostal (Assemblies of God, UPCI, etc.)	Premillennial; rapture, tribulation, and literal return.	1 Thessalonians 4:16-17 – “For the Lord himself shall descend from heaven…” Matthew 24:30 – “And then shall appear the sign of the Son of man in heaven…”	Avoids date-setting; some disagreements on rapture timing.	Matthew 24:36 – “But of that day and hour knoweth no man…”
Jehovah’s Witnesses	Spiritual and invisible return began in 1914.	Matthew 24:3 – “And as he sat upon the mount of Olives, the disciples came unto him privately…” Revelation 11:15 – “And the kingdoms of this world…”	Literal return of Christ is not visible; spiritual kingdom established.	Matthew 24:36 – “But of that day and hour knoweth no man…”
Mormonism (LDS)	Literal return to reign for 1,000 years and restore Zion.	Matthew 24:30 – “And then shall appear the sign of the Son of man in heaven…” Revelation 20:4-6 – “And they lived and reigned with Christ a thousand years…”	Christ’s return may be misunderstood if viewed symbolically.	Matthew 24:36 – “But of that day and hour knoweth no man…”
Seventh-day Adventist	Literal return; visible, public event with judgment.	Matthew 24:30 – “And then shall appear the sign of the Son of man in heaven…” Revelation 1:7 – “Behold, he cometh with clouds…”	Rejection of a secret rapture; some emphasize the global visibility of Christ’s return.	Matthew 24:36 – “But of that day and hour knoweth no man…”

Conclusion

In summary, while most Christian denominations affirm the Second Coming of Christ as a core doctrine, their interpretations differ in terms of its nature, timing, and associated events. Some focus on a literal and visible return (premillennial views), while others interpret the event more symbolically (amillennialism, postmillennialism). Despite these differences, there is a common understanding that Christ’s return will mark the end of history, the final judgment, and the establishment of God’s eternal kingdom.