The Order of Christ's Return in Eschatology
The return of Christ, often referred to by the Greek term parousia, signifies the climax of an epoch in salvation history, bringing normal human history to a close with decisive judgment [7]. This event is a core tenet of Christian eschatology, and the resurrection of Jesus from the dead forms the foundation for confidence in his return [8]. While the fact of Christ's return is widely affirmed, the precise order of events surrounding it has been a subject of theological discussion and interpretation.
One significant passage addressing the order of Christ's return is 1 Corinthians 15:23, which states, "But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming" [1]. This verse introduces the concept of a sequence in resurrection. Adam Clarke, in his commentary on 1 Corinthians, identifies three orders: first, Christ's resurrection by his own power; second, the resurrection of "them that are Christ's," including apostles, martyrs, and faithful followers; and third, "then cometh the end, when the whole mass shall be raised" [1]. Clarke notes that while Christ's resurrection is unquestionable, the idea of his followers being raised before the "common dead" is considered reasonable by some [1].
Similarly, Jamieson, Fausset & Brown interpret "every man in his own order" as referring to a "rank" or "regiment," drawing an image from troops [5]. They explain that while all will rise, not all will be saved, and each will have a proper place. This interpretation posits Christ as the first, followed by the godly who die in Christ, and then "the end," which they equate with the resurrection of the rest of the dead [5]. This view suggests a distinction between the resurrection of believers and the general resurrection, with the former occurring "at His coming" [5].
The "day of the Lord's return" is understood as a time when God will judge humanity and save his people [4]. This event is often described as coming "like a thief in the night," emphasizing its unexpected nature [4]. The disciples, in Matthew 24:3, connected the destruction of the Temple with the "end of the world" or "end of the age," indicating their expectation of a decisive conclusion to history tied to Jesus' second coming [7].
The concept of Christ's return is not merely about a single event but encompasses a series of related occurrences. The apostle Paul reminds believers of the teaching they had already received regarding this event [4]. The expectation of Christ's return is a source of confidence for believers [8].
The reconciliation of "all things" through Christ's blood is a related theological concept, where God the Father makes peace through the sacrifice of Christ [3]. This reconciliation is not explicitly tied to the order of Christ's return but speaks to the ultimate purpose and effect of his redemptive work, which culminates in his final coming.
While the New Testament provides foundational texts for understanding the order of Christ's return, the precise chronological arrangement of events remains a subject of ongoing theological discussion. For instance, John Gill, commenting on Acts 3:20, notes that the sending of Jesus Christ mentioned there does not necessarily refer to his personal return in the same way as his first or second coming, but rather to a spiritual sending or a sending of the Gospel [6]. This highlights that biblical language concerning Christ's "sending" or "coming" can have multiple layers of meaning, requiring careful contextual interpretation.
The idea of a specific "order" or sequence in eschatological events is a recurring theme in biblical interpretation. For example, in Ezekiel, while not directly related to Christ's return, the concept of chronological order in prophetic pronouncements is noted by commentators [2, 9]. This demonstrates a broader hermeneutical principle of discerning sequence in divine revelation, which is then applied to the complex events surrounding Christ's second advent.
The various interpretations of 1 Corinthians 15:23 illustrate the different ways theologians have sought to understand the sequence of resurrections. The distinction between the resurrection of believers and the general resurrection, and their timing relative to Christ's parousia, is a key point of divergence. Some interpretations suggest a resurrection of believers at Christ's coming, followed by a later general resurrection [1, 5]. This implies a multi-stage return or a return with distinct phases of resurrection.
The emphasis on Christ as "the firstfruits" in 1 Corinthians 15:23 is crucial. It establishes his resurrection as the prototype and guarantee for the resurrection of all who belong to him [1]. This foundational truth underpins any discussion of the order of subsequent resurrections. The confidence in Jesus' return is directly linked to his own resurrection from the dead [8].
Sources
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 15:23: But every man in his own order - The apostle mentions three orders here: 1. Christ, who rose from the dead by his own power. 2. Them that are Christ's; all his apostles, martyrs, confessors, and faithful followers. 3. Then cometh the end, when the whole mass shall be raised. Whether this order be exactly what the apostle intends, I shall not assert. Of the first, Christ's own resurrection, there can be no question. The second, the resurrection of his followers, before that of the common dead, is thought by some very reasonable. "They had here a resurrection ”
- Ezekiel (Methodist/Wesleyan) “Adam Clarke on Ezekiel 25:1: The word of the Lord - The chronological order of this chapter is after Eze 33:21, etc. See Abp. Newcome.”
- Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 1:20: The Greek order is, "And through Him (Christ) to reconcile again completely (see on Eph 2:16) all things (Greek, 'the whole universe of things') unto Himself (unto God the Father, Co2 5:19), having made peace (God the Father having made peace) through the blood of His (Christ's) cross," that is, shed by Christ on the cross: the price and pledge of our reconciliation with God. The Scripture phrase, "God reconciles man to Himself," implies that He takes away by the blood of Jesus the barrier which God's justice interposes against man's being in union”
- 1 Thessalonians (Protestant academic) “Tyndale House on 1 Thessalonians 5:2: 5:2 For you know quite well: Paul reminds them of the teaching they had already received (3:3-4). • The day of the Lord’s return is the time when God will come to judge humanity (Isa 13:6, 9; Ezek 30:3) and save his people (Joel 2:21-32; 3:18; Zech 14). • like a thief in the night: Cp. Matt 24:43-44; Luke 12:39-40; 2 Pet 3:10; Rev 3:3; 16:15.”
- 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 ”
- Acts (Baptist/Reformed) “John Gill on Acts 3:20: And he shall send Jesus Christ,.... Or "that he may send Jesus Christ", as the Syriac and Arabic versions render it: not in person, for this regards neither his first, nor his second coming, both which might be terrible to the awakened Jews; the former, because he had been sent, and was come, and was gone again; and therefore might fear there was no hope for them, who had denied him, and crucified him; the latter, because they might conclude he would be sent, and come to take vengeance on them, when they should look upon him whom they had pierced with horror and trembli”
- Matthew (Protestant academic) “Tyndale House on Matthew 24:3: 24:3 The Greek term translated return is parousia, which can mean coming or appearing. • end of the world (or end of the age): This expression refers to the climax and end of an epoch in salvation history (see 13:39-40, 49; also Heb 9:26). Jesus’ second coming will bring normal history to a close with decisive judgment. The disciples assumed that the destruction of the Temple and the end of history were closely connected.”
- 1 Thessalonians (Protestant academic) “Tyndale House on 1 Thessalonians 1:10: 1:10 The resurrection of Jesus from the dead was the core of the apostles’ preaching (4:14; Acts 2:32; 3:15; 10:40; 13:29-30; 1 Cor 15:3-8) and the foundation for confidence in Jesus’ return (see 1 Thes 5:9; 2 Thes 1:6-10).”
- Ezekiel (Presbyterian) “Jamieson, Fausset & Brown on Ezekiel 18:26: The two last instances repeated in inverse order. God's emphatic statement of His principle of government needs no further proof than the simple statement of it. in them--in the actual sins, which are the manifestations of the principle of "iniquity," mentioned just before.”