The Second Coming

The second coming of Christ is the great fixed point of Christian hope. It is the day when Christ returns to judge the world, to vindicate his people, and to renew the creation itself. For the believer, this doctrine is not a matter of idle speculation but a powerful motive for holiness, patience, and confidence. The authors gathered here agree that the return of Christ is certain, glorious, and deeply practical for the life of faith.

The certainty of a coming judgment Matthew Henry insists that God has not left the world without a final reckoning. He writes that there is a fixed day appointed for a general judgment of all people (Romans 2:16). This is not a vague possibility but a settled appointment in the counsel of God. The same certainty that marks the first coming of Christ in humility marks his second coming in glory. For Henry, this fixed day gives moral weight to every human life. No deed, whether good or evil, will finally escape the notice of the Judge.

The believer's confidence at Christ's appearing Jonathan Edwards turns the doctrine toward the inward life of the believer. He argues that those who abide in Christ may have confidence and not be ashamed at his second coming (1 John 2:28). The second coming is not only a future event but a present test of communion with Christ. Edwards does not separate justification from the believer's ongoing union with Christ. The one who remains in Christ by faith has boldness for that day; the one who drifts from him has reason for shame. The coming of Christ therefore calls for present, persevering faith.

And now, little children, abide in him; that when he shall appear, we may have confidence, and not be ashamed before him at his coming Jonathan Edwards, “Justification by Faith Alone”

The restoration of the created order Matthew Henry gives particular attention to the hope of creation itself. He teaches that at the time of the restitution of all things, the creation will be delivered from the bondage of corruption into a glory suited to the glorious liberty of the children of God (Romans 8:21). The present groaning of the world is not permanent. Henry adds that the creation earnestly expects and waits for the manifestation of the children of God, which will occur at the second coming of Christ (Romans 8:19). The renewal of the world is tied to the revealing of God's sons and daughters.

That the creature, that is now thus burdened, shall, at the time of the restitution of all things, be delivered from this bondage into the glorious liberty of the children of God (v. 21)—they shall no more be subject to vanity and corruption, and the other fruits of the curse; but, on the contrary, this lower world shall be renewed Matthew Henry, “Exposition of the Old and New Testaments” That the creature doth therefore earnestly expect and wait for the manifestation of the children of God, v. 19. Observe, At the second coming of Christ there will be a manifestation of the children of God. Now the saints are God's hidden ones, the wheat seems lost in a heap of chaff; but then they shall be manifested Matthew Henry, “Exposition of the Old and New Testaments”

Henry further explains why the deliverance of creation is delayed until that day. He writes that the deliverance of the creation is reserved until the manifestation of the children of God, because as the creatures fell under the curse with man and for man, so they shall be delivered with man and for man (Romans 8:19–21). The fate of the world is bound up with the fate of redeemed humanity. Creation fell when man fell, and creation will rise when redeemed man is glorified. This gives the second coming a cosmic scope, not merely a personal one.

And this redemption of the creature is reserved till then; for, as it was with man and for man that they fell under the curse, so with man and for man they shall be delivered. All the curse and filth that now adhere to the creature shall be done away then when those that have suffered with Christ upon earth shall reign with him upon the earth Matthew Henry, “Exposition of the Old and New Testaments”

The purification and renewal of the world Charles Spurgeon shares Henry's hope for the created order, though he states it with his own vividness. Spurgeon teaches that the present sin-corrupted world will be purified by fire and restored as the eternal home of the righteous (Romans 5:20). The world is not to be annihilated but cleansed. Spurgeon sees the reign of grace as ultimately wider than the reign of sin. He writes that a time is coming when grace will fill the whole world, whereas sin never filled it completely (Romans 5:20). The second coming brings not the abandonment of the earth but its renewal under the triumph of grace.

After that fire, the world in righteousness shall shine. The huge molten mass now slumbering in the bowels of our common mother shall furnish the means of purity Charles Spurgeon, sermon “Law and Grace” But the time is fast approaching when grace shall extend all over our poor world and be universal Charles Spurgeon, sermon “Law and Grace”

The defeat of Christ's enemies Both Henry and Spurgeon speak of the coming victory of Christ over all opposition. Henry writes that Christ's enemies will be forced to bow to him at his second coming, when his victories over them will be fully accomplished (Romans 14:11). This bowing is not the willing worship of the redeemed but the compelled submission of the defeated. The second coming completes what the cross began. Henry also urges believers to hold out in faith and patience because the end is near, for the victory over Satan will be speedy (Romans 16:20). The nearness of Christ's triumph is a ground for endurance.

All his foes shall be constrained to do it, whether they will or no. When he shall come in the clouds, and every eye shall see him, then, and not till then, will all those promises which speak of his victories over his enemies and their subjection to him have their full and complete accomplishment Matthew Henry, “Exposition of the Old and New Testaments” The victory shall be speedy: He shall do it shortly. Yet a little while, and he that shall come will come. He hath said it, Behold, I come quickly. When Satan seems to have prevailed, and we are ready to give up all for lost, then will the God of peace cut the work short in righteousness Matthew Henry, “Exposition of the Old and New Testaments”

The practical urgency of the coming day For these authors, the second coming is never a doctrine for mere curiosity. Henry exhorts believers that because the night is passing and the day of full salvation is approaching, they must put off the works of darkness (Romans 13:12). The approaching dawn of Christ's return makes present holiness urgent. The same point appears in Edwards' call to abide in Christ and in Henry's call to patience under Satan's attacks. The second coming is not only a future hope but a present summons to wakefulness, purity, and confident faith.

The night is far spent, the day is at hand; therefore it is time to dress ourselves. Clearer discoveries will be quickly made of gospel grace than have been yet made, as light gets ground Matthew Henry, “Exposition of the Old and New Testaments”