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Intermediate State and the Second Coming in Christian Eschatology

Christian eschatology distinguishes between the intermediate state and the second coming of Christ, both of which pertain to the future of believers and the world. The "second coming" refers to Christ's return at the end of the age, a concept frequently mentioned in the New Testament [1]. This event is also known by various terms such as the "appearing of Jesus Christ," the "revelation of Jesus Christ," and the "glorious appearing of the great God and our Savior" [2]. Greek terms used to describe this event include apokalupsis, parousia, and epiphaneia [3].

The second coming of Christ is understood as a divine intervention in history, marking the final salvation of believers [5]. It is a future event, the exact time of which is unknown (Matthew 24:36; Mark 13:32) [2]. The apostle Paul describes Christ's future appearance as an epiphany, contrasting it with his first, saving epiphany [5]. This future epiphany will achieve final salvation, whereas his first coming made possible a new life [5]. The Easton's Bible Dictionary notes that the expression "coming of Christ" can refer to his first advent "in the fulness of the time" or to his second coming at the last day (Acts 1:11; 3:20, 21; 1 Thess. 4:15; 2 Tim. 4:1; Heb. 9:28) [1]. It can also be used metaphorically for the introduction of the gospel, the establishment of his kingdom, the conferring of his love, and his execution of judgment [1].

The intermediate state, in contrast to the second coming, refers to the condition of individuals between their death and the general resurrection that accompanies Christ's return. While the second coming is a collective, public event, the intermediate state is a personal experience for each believer after death. The Jamieson, Fausset & Brown commentary on Hebrews 9:27 emphasizes that "it is appointed unto men once to die, but after this the judgment" [6]. This verse highlights the two most solemn facts of human existence—death and judgment—which are connected to the gracious truths of the Christian dispensation [6].

The concept of the "world to come" (Hebrews 2:5) is also relevant to eschatological discussions, implying a future dispensation that is not subjected to angels, unlike the existing world or the Old Testament dispensation [8]. John Gill, in his commentary on Isaiah 11:11, speaks of the Lord setting his hand "the second time" to recover his people, drawing a parallel between the deliverance from Egypt and the deliverance in the times of Christ, including his second coming [10].

The second coming is depicted as a time of "refreshing from the presence of the Lord" and the "restitution of all things" (Acts 3:19, 21; Romans 8:21) [2]. It is also referred to as "the last time" (1 Peter 1:5) and "the day of our Lord Jesus Christ" (1 Corinthians 1:8) [2]. John Gill, commenting on Matthew 25, connects the parable of the ten virgins to the second coming, noting that the church might be in a "lukewarm, drowsy, and sleepy condition" before this event [4]. Similarly, in his commentary on Hebrews 10:34, Gill interprets "he that shall come will come" as referring to Christ's coming in his kingdom and power to destroy Jerusalem and take vengeance on the Jews, but also encompassing his second coming [7].

The Jamieson, Fausset & Brown commentary on 1 Corinthians 15:23 describes the order of resurrection at Christ's coming: "Christ first... and after Him the godly who die in Christ... and then 'the end,' that is, the resurrection of the rest of the dead" [9]. This suggests a sequence of events tied to the second coming, where believers are raised first, followed by others. The expectation of Christ's speedy return was widespread among early Christians, based on passages like Matthew 24:29-30, 34 [3].

Thus, while the intermediate state concerns the individual's condition after death and before the general resurrection, the second coming is the climactic event that brings about the final state of all things, including the resurrection of the dead and the ultimate establishment of Christ's kingdom [1, 2, 9].

Sources

  1. Easton's Bible Dictionary “Easton's Bible Dictionary: Coming of Christ — (1) with reference to his first advent "in the fulness of the time" (1 John 5:20; 2 John 1:7), or (2) with reference to his coming again the second time at the last day (Acts 1:11; 3:20, 21; 1 Thess. 4:15; 2 Tim. 4:1; Heb. 9:28). The expression is used metaphorically of the introduction of the gospel into any place (John 15:22; Eph. 2:17), the visible establishment of his kingdom in the world (Matt. 16:28), the conferring on his people of the peculiar tokens of his love (John 14:18, 23, 28), and his executing judgment on the wicked (2 Thess. 2:8).”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Second Coming of Christ, The — Time of, unknown -- Mt 24:36; Mr 13:32. Called the Times of refreshing from the presence of the Lord. -- Ac 3:19. Times of restitution of all things. -- Ac 3:21; Ro 8:21. Last time. -- 1Pe 1:5. Appearing of Jesus Christ. -- 1Pe 1:7. Revelation of Jesus Christ. -- 1Pe 1:13. Glorious appearing of the great God and our Saviour. -- Tit 2:13. Coming of the day of God. -- 2Pe 3:12. Day of our Lord Jesus Christ. -- 1Co 1:8. Foretold by Prophets. -- Da 7:13; Jude 1:14. Himself. -- Mt 25:31; Joh 14:3. Apostles. -- Ac 3:20; 1Ti 6:14. Angels. -- A”
  3. Easton's Bible Dictionary “Easton's Bible Dictionary: Revelation of Christ — The second advent of Christ. Three different Greek words are used by the apostles to express this, (1) apokalupsis (1 Cor. 1;7; 2 Thess. 1:7; 1 Pet. 1:7, 13); (2) parousia (Matt. 24:3, 27; 1 Thess. 2:19; James 5:7, 8); (3) epiphaneia (1 Tim. 6:14; 2 Tim. 1:10; 4:1-8; Titus 2:13). There existed among Christians a wide expectation, founded on Matt. 24:29, 30, 34, of the speedy return of Christ. (See [533]MILLENNIUM.)”
  4. Matthew (Baptist/Reformed) “John Gill on Matthew 25 (introduction): Then shall the kingdom of heaven,.... The Gospel church state; See Gill on Mat 13:24 either as it would be a little before the coming of the son of man to take vengeance on the Jews; or as it will be a little before his second coming to judgment: for the parable is manifestly connected with, and refers to the preceding chapter, which chiefly treats of Jerusalem's destruction: but though the Jews were in great security before their utter ruin, yet it does not appear that the Christian church was then in such a lukewarm, drowsy, and sleepy condition, as th”
  5. 1 Timothy (Protestant academic) “Tyndale House on 1 Timothy 6:14: 6:14 until our Lord Jesus Christ comes again (literally until the appearance of our Lord Jesus Christ): Christ’s comings, both past (2 Tim 1:10; Titus 2:11) and future (2 Tim 4:1, 8; Titus 2:13), are described in the letters to Timothy and Titus as “epiphanies” or “appearances.” An epiphany is a divine intervention in a particular historical moment. The church is positioned between these past and future appearances of Christ. Christ’s first, saving epiphany made possible a new life; his future epiphany will achieve final salvation. Though the present is evil (t”
  6. Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 9:27: as--inasmuch as. it is appointed--Greek, "it is laid up (as our appointed lot)," Col 1:5. The word "appointed" (so Hebrew "seth" means) in the case of man, answers to "anointed" in the case of Jesus; therefore "the Christ," that is, the anointed, is the title here given designedly. He is the representative man; and there is a strict correspondence between the history of man and that of the Son of man. The two most solemn facts of our being are here connected with the two most gracious truths of our dispensation, our death and judgment answering in p”
  7. Hebrews (Baptist/Reformed) “John Gill on Hebrews 10:34: For yet a little while, and he that shall come will come,.... That the person spoken of is the Lord Jesus Christ, is evident from the prophecy in Hab 2:3 here referred to, and from the character of him that is to come, Mat 11:3 and from parallel places, Jam 5:7 and this is to be understood, not of his coming in the flesh, for he was come in the flesh already; though Habakkuk indeed refers to his first coming, yet not to that only, but including his second coming also; but of his coming in his kingdom and power to destroy Jerusalem, and take vengeance on the Jews, fo”
  8. Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 2:5: For--confirming the assertion, Heb 2:2-3, that the new covenant was spoken by One higher than the mediators of the old covenant, namely, angels. Translate in the Greek order, to bring out the proper emphasis, "Not the angels hath He," &c. the world to come--implying, He has subjected to angels the existing world, the Old Testament dispensation (then still partly existing as to its framework), Heb 2:2, the political kingdom of the earth (Dan 4:13; Dan 10:13, Dan 10:20-21; Dan 12:1), and the natural elements (Rev 9:11; Rev 16:4). and even individuals (”
  9. 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 15:23: But every man in his own order--rather, "rank": the Greek is not in the abstract, but concrete: image from troops, "each in his own regiment." Though all shall rise again, let not any think all shall be saved; nay, each shall have his proper place, Christ first (Col 1:18), and after Him the godly who die in Christ (Th1 4:16), in a separate band from the ungodly, and then "the end," that is, the resurrection of the rest of the dead. Christian churches, ministers, and individuals seem about to be judged first "at His coming" (Mat. 25:1-30); then ”
  10. Isaiah (Baptist/Reformed) “John Gill on Isaiah 11:11: And it shall come to pass in that day,.... Before spoken of, and which includes the whole Gospel dispensation: that the Lord shall set his hand again the second time; which refers to a first, in which the Lord exerted his power in the recovery of his people out of the hands of their enemies; and that was the deliverance of them out of Egypt, and which was typical of the deliverance of the Lord's people in the times of Christ; and it is usual with the Jews (i) to call Moses the first redeemer, and the Messiah the latter; wherefore this "second time" refers to the ti”
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