The Return of Jesus and Redemption in Christian Eschatology

The return of Jesus Christ, often referred to as the Second Advent, is a foundational concept in Christian eschatology, intrinsically linked with the broader theme of redemption. This event is described in the New Testament using several Greek terms, including apokalupsis (revelation), parousia (presence or coming), and epiphaneia (appearing or manifestation) ^[1]. Early Christians widely anticipated Christ's speedy return, based on passages such as Matthew 24:29-30, 34 ^[1].

Redemption, at its core, signifies the "purchase back of something that had been lost, by the payment of a ransom" ^[3]. The Greek term apolutrosis, used nine times in Scripture, consistently conveys this idea of a ransom or price paid (lutron), as seen in Matthew 20:28 and Mark 10:45 ^[3]. In the Old Testament, lutron appears in contexts of human-to-human transactions (e.g., Leviticus 19:20; Exodus 21:30) and human-to-God relations (e.g., Numbers 3:49) ^[3]. The redemption accomplished through Christ is understood as both temporary, civil, and moral, and more profoundly, as spiritual redemption achieved by the blood of Jesus Christ ^[10]. This spiritual redemption forms the basis for God's "judgment" and "righteousness," which then become manifest in those who are "converted" ^[10]. The redeemed of the Lord are those gathered from the nations, converted, and turned to the Lord, a promise that assures their return ^[11].

The New Testament frequently presents salvation as the ultimate triumph over sin and death that believers will experience when Jesus returns in glory ^[6]. This final victory is deeply rooted in the resurrection of Christ, which is considered one of the cardinal facts and doctrines of the gospel ^[2]. The apostle Paul emphasizes this, stating that if Christ has not been raised, then Christian faith is in vain (1 Corinthians 15:14) ^[2]. The entire New Testament revelation rests on Christ's resurrection as an historical fact ^[2]. Jesus himself clearly intimated his resurrection in his discourses (Matthew 20:19; Mark 9:9; Luke 18:33; John 2:19-22), and the evangelists provide detailed accounts of the events surrounding it ^[2]. The resurrection of Christ is the foundation for hope in the face of death, guaranteeing the resurrection of believers ^[8]. John Chrysostom, an early Church Father, also links the resurrection to Christ being "The Life" ^[5].

The power of God is evident in Christ's resurrection, as God the Father raised him from the dead ^[12]. This was not merely an act of power but an act of peculiar and special power because Christ was raised as a public person, representing all his people for whom he served as a surety ^[12]. His resurrection was "for them," meaning it secured their own future resurrection ^[12].

The return of Christ is inextricably linked to the resurrection of the dead. Daniel 12:2, John 5:28-29, and Romans 2:6-16 indicate that the resurrection of both the just and the unjust will be simultaneous ^[4]. The qualities of the resurrected body will differ from the body laid in the grave, becoming spiritual and adapted for the soul's glorified state, yet its identity will be preserved (1 Corinthians 15:42-44, 53-54; Philippians 3:21) ^[4]. This spiritual body will be suited for the conditions of heaven ^[4].

The concept of "bringing again the captivity" in Joel 3 is interpreted by some, like Calvin, as encompassing the entire scope of redemption, beginning with the return from Babylonian exile, continuing through Christ's first advent, and culminating in his second advent when God will restore His Church to perfect felicity ^[9]. This comprehensive view connects historical acts of deliverance with the ultimate eschatological hope.

The "humble" and "meek" are said to witness and rejoice in the resurrection and exaltation of Christ ^[7]. John Gill notes that Christ's disciples saw him risen and ascended to heaven, and humble believers now see him by faith, "crowned with glory and honour" ^[7]. This spiritual sight brings gladness and rejoicing ^[7].

Sources

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.)”
Easton's Bible Dictionary “Easton's Bible Dictionary: Resurrection of Christ — One of the cardinal facts and doctrines of the gospel. If Christ be not risen, our faith is vain (1 Cor. 15:14). The whole of the New Testament revelation rests on this as an historical fact. On the day of Pentecost Peter argued the necessity of Christ's resurrection from the prediction in Ps. 16 (Acts 2:24-28). In his own discourses, also, our Lord clearly intimates his resurrection (Matt. 20:19; Mark 9:9; 14:28; Luke 18:33; John 2:19-22). The evangelists give circumstantial accounts of the facts connected with that event, and the apostles, ”
Easton's Bible Dictionary “Easton's Bible Dictionary: Redemption — The purchase back of something that had been lost, by the payment of a ransom. The Greek word so rendered is apolutrosis, a word occurring nine times in Scripture, and always with the idea of a ransom or price paid, i.e., redemption by a lutron (see Matt. 20:28; Mark 10:45). There are instances in the LXX. Version of the Old Testament of the use of lutron in man's relation to man (Lev. 19:20; 25:51; Ex. 21:30; Num. 35:31, 32; Isa. 45:13; Prov. 6:35), and in the same sense of man's relation to God (Num. 3:49; 18:15). There are many passages in the New Tes”
Easton's Bible Dictionary “Easton's Bible Dictionary: Resurrection of the dead — Will be simultaneous both of the just and the unjust (Dan. 12:2; John 5:28, 29; Rom. 2:6-16; 2 Thess. 1:6-10). The qualities of the resurrection body will be different from those of the body laid in the grave (1 Cor. 15:53, 54; Phil. 3:21); but its identity will nevertheless be preserved. It will still be the same body (1 Cor. 15:42-44) which rises again. As to the nature of the resurrection body, (1) it will be spiritual (1 Cor. 15:44), i.e., a body adapted to the use of the soul in its glorified state, and to all the conditions of the hea”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: to good men, no protection to the wicked, ib. ; earthly, useless without the spiritual, 89 . Repentance, its efficacy to procure pardon, 50 ; to avert judgment, 121 ; is the not doing the same again, ib. ; great difficulty of, 260 ; a source of hope, 295 . Repetitions, vain, consist in praying for vain things, 157 . Reproach, to be borne patiently, after the example of Christ, 312 ; injures only the author, ib. Reserve, in teaching doctrine, 13 , 93 ; of John Baptist, 105 ; and Paul, ib. Resurrection, the, implied in Christ, "The Life," 22 ; of Chri”
Romans (Protestant academic) “Tyndale House on Romans 13:11: 13:11 The New Testament often speaks of salvation as the final victory over sin and death that believers will experience when Jesus returns in glory (see 5:9-10).”
Psalms (Baptist/Reformed) “John Gill on Psalms 69:32: The humble shall see this, and be glad,.... The resurrection and exaltation of Christ, Psa 69:29; the meek and humble followers of Christ, as his disciples were, saw him risen from the dead, saw him alive, to whom he showed himself forty days after his resurrection; they saw his hands, and feet, and side, and the prints of the nails and spear in them; they saw him go up to heaven, to be set on high at the right hand of God; and humble believers now see him by faith, crowned with glory and honour; and as the disciples were glad, and rejoiced when they saw him again, a”
1 Thessalonians (Protestant academic) “Tyndale House on 1 Thessalonians 4:14: 4:14 The central Christian creed, that Jesus died and was raised to life again, is the foundation for hope in the face of death, guaranteed by the resurrection of Christ (1 Cor 15). • God will bring back refers to the resurrection of believers (1 Thes 4:16).”
Joel (Presbyterian) “Jamieson, Fausset & Brown on Joel 3 (introduction): GOD'S VENGEANCE ON ISRAEL'S FOES IN THE VALLEY OF JEHOSHAPHAT. HIS BLESSING ON THE CHURCH. (Joel 3:1-21) bring again the captivity--that is, reverse it. The Jews restrict this to the return from Babylon. Christians refer it to the coming of Christ. But the prophet comprises the whole redemption, beginning from the return out of Babylon, then continued from the first advent of Christ down to the last day (His second advent), when God will restore His Church to perfect felicity [CALVIN].”
Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 1:27: redeemed--temporarily, civilly, and morally; type of the spiritual redemption by the price of Jesus Christ's blood (Pe1 1:18-19), the foundation of "judgment" and "righteousness," and so of pardon. The judgment and righteousness are God's first (Isa 42:21; Rom 3:26); so they become man's when "converted" (Rom 8:3-4); typified in the display of God's "justice," then exhibited in delivering His covenant-people, whereby justice or "righteousness" was produced in them. converts--so MAURER. But Margin, "they that return of her," namely the remnant that re”
Isaiah (Baptist/Reformed) “John Gill on Isaiah 51:11: Therefore the redeemed of the Lord shall return,.... Or "and", or "so" (q). In like manner, and as sure as the Israelites had a way made for them through the sea to pass over, so sure shall all those that are redeemed by the blood of Christ from sin, Satan, the law, death, and hell, be gathered out of the nations of the world, and from the antichristian states, and shall be converted and turn to the Lord. Or these words are a continuation of the above prayer, as Jarchi, "let them return"; or rather are an answer to it, and a promise that they should: and come with ”
Ephesians (Baptist/Reformed) “John Gill on Ephesians 1:20: Which he wrought in Christ, when he raised him from the dead,.... There are many articles of faith contained in this passage; as that Christ died, that he is raised from the dead, that he was raised from the dead by God the Father, and that his resurrection was by the power of God: the resurrection of any person is an instance of great power, but Christ's resurrection from the dead was an instance of peculiar and special power; for he was raised from the dead as a public person, representing all his people, for whom he became a surety; and he was raised again for t”

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