What do we Know about the Second Coming of Christ - YouTube

The Second Coming of Yeshua is a foundational tenet of Hebraic-Messianic faith, prophesied throughout Tanakh and affirmed in the Brit Chadashah. This article exposes denominational distortions and affirms the visible, global return of the Messiah.

Quick Answer

What Do We Know About the Second Coming of Yeshua? Quick Answer Quick Answer: We know about the Second Coming of Yeshua as a literal, physical, visible, and global event, prophesied in the Tanakh and affirmed in the Brit Chadashah. He will return in the same manner He ascended, with power and great glory, to…

What Do We Know About the Second Coming of Yeshua?

Quick Answer

Quick Answer: We know about the Second Coming of Yeshua as a literal, physical, visible, and global event, prophesied in the Tanakh and affirmed in the Brit Chadashah. He will return in the same manner He ascended, with power and great glory, to establish His eternal Kingdom and bring salvation to those who await Him, not to initiate a secret or localized judgment.

The Scholarly Case

The Hebraic-Messianic faith affirms the certain and glorious return of Yeshua HaMashiach (Jesus the Messiah), an event deeply rooted in both the Tanakh (Old Testament) and the Brit Chadashah (New Testament). This is not a speculative doctrine but a foundational promise, central to the redemption narrative. The primary sources depict a return that is both visible and undeniable, contrasting sharply with later tradition-driven interpretations that seek to obscure its clear nature. From the Tanakh, the prophet Daniel provides a profound vision of the Messiah's return. Daniel 7:13-14 (BSB) states: "In my vision in the night I continued to watch, and I saw One like the Son of Man coming with the clouds of heaven. He approached the Ancient of Days and was led into His presence. And He was given dominion, glory, and kingship, that the people of every nation and language should serve Him. His dominion is an everlasting dominion that will not pass away, and His kingdom is one that will never be destroyed." This passage establishes the divine authority and universal reign that will accompany the Messiah's arrival, directly linking His coming with the establishment of an eternal kingdom. Further, Zechariah 12:10 (BSB) prophesies a moment of profound recognition and mourning for the Jewish people: "Then I will pour out on the house of David and on the people of Jerusalem a spirit of grace and prayer, and they will look on Me, the One they have pierced. They will mourn for Him as one mourns for an only child, and grieve bitterly for Him as one grieves for a firstborn son." This verse, interpreted Messianically by Targum Jonathan on Isaiah 53, explicitly points to the return of the "pierced" one, Yeshua, and the subsequent national repentance of Israel. This is a crucial element often downplayed by non-Hebraic eschatologies. The Brit Chadashah unequivocally reiterates and expands upon these Tanakhic prophecies. Yeshua Himself spoke extensively about His return. In Matthew 24:27 (BSB), He declared: "For just as the lightning comes from the east and flashes as far as the west, so will be the coming of the Son of Man." This simile emphasizes the global and unmistakable visibility of His return, directly refuting any notion of a secret or localized appearance. He further stated in Matthew 24:30 (BSB): "At that time the sign of the Son of Man will appear in heaven, and all the tribes of the earth will mourn. They will see the Son of Man coming on the clouds of heaven, with power and great glory." The mourning of "all the tribes of the earth" underscores the universal impact of this event. The apostles, eyewitnesses to Yeshua's ascension, received a clear promise regarding His return. Acts 1:11 (BSB) records the angelic declaration: "“Men of Galilee,” they said, “why do you stand here looking into the sky? This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen Him go into heaven.”" This confirms the physical and personal nature of His return – "the same Jesus" and "in the same way." This directly counters theological innovations that propose a non-physical, spiritual, or localized return. The Apostle John's vision in Revelation 1:7 (BSB) further solidifies this understanding: "Behold, He is coming with the clouds, and every eye will see Him—even those who pierced Him. And all the tribes of the earth will mourn because of Him. So shall it be! Amen." The phrase "every eye will see Him" leaves no room for a hidden or private advent. This aligns perfectly with Zechariah's prophecy of Israel looking upon the One they pierced. The purpose of Yeshua's second coming is also clearly articulated. Hebrews 9:28 (BSB) states: "so also Christ was offered once to bear the sins of many; and He will appear a second time, not to bear sin, but to bring salvation to those who eagerly await Him." His return is for the consummation of salvation for His faithful, not merely for judgment, though judgment is an undeniable aspect for the unrighteous (Revelation 19:15, BSB). The timing of this event, while certain, remains known only to Elohim. Yeshua Himself stated in Matthew 24:36 (BSB): "No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father." This pronouncement serves as a direct rebuke to those who attempt to set dates or predict specific timelines for His return, a common fault line in adversary traditions. In summary, the Hebraic-Messianic understanding of Yeshua's Second Coming is grounded in the consistent testimony of the Tanakh and Brit Chadashah: it will be a visible, physical, global, and glorious return in power, fulfilling ancient prophecies, bringing salvation to His people, and establishing His eternal reign. Regarding common questions about the Second Coming, such as "Is morning sickness worse with the second?" or "When did you start showing with your second baby?", these queries relate to a second pregnancy, not the Second Coming of Yeshua. Similarly, "What should I expect in the 2nd trimester?" and "What does 5 months pregnant look like?" are also unrelated. These questions reflect a common search engine confusion between "second" as in "second coming" and "second" as in "second pregnancy." The biblical concept of the Second Coming refers exclusively to the return of the Messiah.

Adversary Teardown: Ellen White writings

The Seventh-day Adventist (SDA) tradition, largely shaped by the prophetic claims of Ellen G. White, presents a distinct, and ultimately flawed, understanding of Yeshua's Second Coming, particularly through its "investigative judgment" doctrine. This teaching broke from the 1st-century Hebraic faith by introducing a post-1844 celestial event as a prerequisite for Yeshua's return, rather than focusing on the clear and immediate implications of His visible advent. The foundation of this deviation lies in the "Great Disappointment" of October 22, 1844, when William Miller's prediction of Yeshua's return failed. To rationalize this failure, Hiram Edson claimed a vision the next day, proposing that Yeshua had not returned to earth but had entered the second apartment of the heavenly sanctuary to begin an "investigative judgment." This theological innovation was then cemented and expanded upon by Ellen G. White (1827–1915), who became the central prophetic figure for the nascent Adventist movement. White's seminal work, "The Great Controversy" (first published in 1858, revised 1888, 1911), systematically integrates this investigative judgment into the eschatological timeline. She writes, for example, that the cleansing of the sanctuary, prophesied in Daniel 8:14, "is the work of judgment that began in 1844" (White, Ellen G. The Great Controversy. 1888. p. 480). This interpretation fundamentally misreads Daniel 8:14, which, in a Hebraic context, refers to the Maccabean cleansing of the earthly Temple from Antiochus Epiphanes, not a celestial judgment initiated in 1844. No 1st-century Hebraic exegesis supports such a reading; it was invented post-1844 to salvage a failed prophecy. The problem is compounded by documented evidence of White's extensive plagiarism. Walter Rea's "The White Lie" (1982) meticulously details how White borrowed heavily, often verbatim, from other authors like J.N. Andrews, J.A. Wylie, and J.H. Merle D'Aubigne, without proper attribution. This raises serious questions about the divine inspiration claimed for her writings, which form the bedrock of SDA distinctives, including their unique eschatology of the Second Coming. The SDA tradition's emphasis on the investigative judgment as a precursor to Yeshua's return shifts the focus from the Brit Chadashah's clear depiction of Yeshua's return as a singular, decisive event (Hebrews 9:28, BSB: "He will appear a second time, not to bear sin, but to bring salvation to those who eagerly await Him") to a complex, ongoing celestial process. This introduces a layer of uncertainty and works-based righteousness (as judgment is 'investigated') that is alien to the Torah-observant faith of Yeshua and the apostles, where salvation is by grace through trust (faith) in Yeshua's atoning blood. Another adversary, the World Mission Society Church of God (WMSCOG), similarly distorts the Second Coming by claiming their founder, Ahnsahnghong, fulfilled the prophecy of Yeshua's return. They assert that "Christ Ahnsahnghong has appeared a second time and restored the truths of the early church" (New Jersey WMSCOG, "The True Nature of Christ's Second Coming vs. WMSCOG Claims"). This claim directly contradicts the biblical description of Yeshua's return as a globally visible event (Matthew 24:27, BSB; Revelation 1:7, BSB) and the explicit statement in Acts 1:11 (BSB) that "This same Jesus... will come back in the same way you have seen Him go into heaven." Ahnsahnghong's death in 1985 further invalidates this claim, as Yeshua's second appearance is "to bring salvation to those who are waiting for him," implying a definitive, final, and universal act of redemption, not a localized appearance and subsequent death.

Counter-Arguments Anticipated

Objection 1: The "investigative judgment" is necessary to determine who is worthy of salvation before Yeshua's return.

Rebuttal: This concept, popularized by Ellen G. White and the SDA church, lacks any foundation in 1st-century Hebraic thought or the Brit Chadashah. The Scriptures consistently teach that salvation is by grace through trust in Yeshua's finished work on the execution stake, not by an ongoing celestial investigation of works. Hebrews 9:28 (BSB) clearly states that Yeshua "will appear a second time, not to bear sin, but to bring salvation to those who eagerly await Him." The judgment of believers' works occurs at the Bema Seat (judgment seat of Messiah) after His return, not before, and is for rewards, not salvation. The idea of an "investigative judgment" beginning in 1844 is a post-hoc rationalization of a failed prophetic prediction, not a biblical doctrine.

Objection 2: Yeshua's return could be a secret rapture or a localized, non-visible event, as only a few saw Him during His first coming.

Rebuttal: This directly contradicts numerous explicit scriptural passages. Yeshua Himself stated in Matthew 24:27 (BSB) that His coming would be "just as the lightning comes from the east and flashes as far as the west," indicating global visibility. Revelation 1:7 (BSB) affirms, "every eye will see Him—even those who pierced Him." Furthermore, Acts 1:11 (BSB) states that Yeshua "will come back in the same way you have seen Him go into heaven," implying a visible, physical return. The analogy to His first coming is flawed because the prophecies concerning His first advent were distinct from those detailing His second, which consistently emphasize its undeniable public nature.

Objection 3: The timing of Yeshua's return can be precisely calculated by understanding prophetic timelines like Daniel's 2300 days or the "seven weeks and sixty-two weeks" of Daniel 9.

Rebuttal: While the Tanakh provides prophetic timelines, Yeshua explicitly warned against attempts to pinpoint the exact moment of His return. Matthew 24:36 (BSB) records His words: "No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father." This categorical statement from Yeshua Himself renders all attempts at date-setting or precise timeline calculation for His Second Coming as contrary to His teaching. The 1844 Great Disappointment is a stark historical example of the error in such endeavors. Our focus should be on readiness and faithful living, not speculative chronology (Luke 21:27-28, BSB).

Position Lock

Position Lock: The Second Coming of Yeshua will be a literal, physical, globally visible, and glorious event, fulfilling the prophecies of the Tanakh and Brit Chadashah. He will return to earth in the same manner He ascended, establishing His eternal Kingdom and bringing salvation to His eagerly awaiting people, without any prior investigative judgment or secret rapture.