PAROUSIA pə rōō’ zhĭ ə (παρουσία, G4242, presence, then coming or arrival). This term is transliterated from the Gr., to denote in recent theology the eschatological coming of Christ. This use of the term is based upon its NT meaning when related to Christ.

I. The usage of the term

1. In the NT. The noun parousia (παρουσία, G4242), which occurs twenty-four times in the NT, is a compound form composed of the preposition παρά, G4123, “alongside, beside” and the substantival form of the verb εἰμί, G1639, “to be.” It basically means “being alongside of” and conveys the sense of the Eng. word “presence.” It is used in the NT of a person’s presence as contrasted to his absence (ἀπουσία, G707, Phil 2:12). It contains the thought of the “coming” or “arrival” of a person as the first stage of his presence that is to follow.

Six of the NT occurrences of the term have this simple meaning, of the arrival or presence of some individual or individuals. In 1 Corinthians 16:17 Paul wrote, “I rejoice at the coming (παρουσία, G4242) of Stephanas and Fortunatus and Achaicus” (see also 2 Cor 7:6, 7; 10:10; Phil 1:26; 2:12).

The remaining eighteen NT occurrences of the term have an eschatological connotation. In all of these passages the term is used with a genitive to identify the person whose “coming” or “presence” is in view. In 2 Thessalonians 2:9 it is used of “the lawless one” (the Antichrist) whose parousia is a satanic parody of Christ’s parousia. The remaining occurrences all relate to Christ and are eschatological in connotation (the eschatological meaning in 2 Pet 1:16, however, is not beyond dispute).

The term parousia does not in itself denote a return. The exact phrase “the Second Coming” is not used in the NT and does not occur in Christian lit. until the time of Justin Martyr (c. a.d. 150). The entire teaching of the NT makes it clear that Christ’s eschatological parousia is His Second Coming. This fact is expressly asserted in Hebrews 9:26-28.

2. Outside the NT. The LXX tr. of the OT books does not use the term parousia. It does occur in those apocryphal books that were originally written in Gr. (Judg 10:18; 2 Macc 8:12; 15:21; 3 Macc 3:17) but always in a secular sense. It does not occur in Philo. Josephus uses it of the presence of God to help, but without eschatological import.

Moulton and Milligan point out that from Ptolemaic times onward, parousia was used as a “quasi-technical” term to denote the official visit of a king, emperor, or other governmental official to a province or city (MM 497). In Hel. lit. the term also was used in a cultic sense of the manifestation of some hidden deity who made his presence known by revelation or whose presence was celebrated in the ritual.

The opening pages of the NT make it clear that at the time of Christ’s first advent there was a prevailing expectation among the Jews of the coming of the Messiah. The Heb. nation had been established and preserved by the mighty manifestations of Yahweh on behalf of His people and the Jews confidently looked forward to a further divine manifestation with the coming of the Messiah. The nature of these Messianic hopes was not uniform; political, ethical, and apocalyptic elements mingled in the expectations. They looked for the coming of the Messiah in history, but that coming was not without eschatological implications.

II. The related NT terms. The concept of the parousia, or “Second Coming,” of Christ is also expressed in the NT by a number of other terms. The noun ἀποκάλυψις, G637, transliterated in our Eng. term apocalypse, means “an unveiling” or “disclosure.” It occurs eighteen times in the NT, seven of the occurrences being specifically eschatological (Rom 2:5; 8:19; 1 Cor 1:7; 2 Thess 1:7; 1 Pet 1:7, 13; 4:13). It is also the title of the last book of the Bible (Rev 1:1). Eight of the twenty-six occurrences of the verb ἀποκαλύπτω, G636, “to reveal,” have an eschatological import (Luke 17:30; Rom 8:18; 1 Cor 3:13; 2 Thess 2:3, 6, 8; 1 Pet 1:5; 5:1). This term stresses the thought that the Christ who has now withdrawn into the unseen world, where He is seated at God’s right hand (Heb 1:3; 12:2), will come again in visible glory. His return will be an unveiling of His glory and true nature.

Another synonym is ἐπιφανεία, from which we derive our Eng. word “epiphany.” It was used in Koinē Gr. of the visible manifestation of a deity either in person or through some act of power. In the NT it is used only by Paul, once of Christ’s first appearing (2 Tim 1:10), but elsewhere of the Second Coming (2 Thess 2:8; 1 Tim 6:14; 2 Tim 4:1, 8; Titus 2:13). This term draws attention to the actual presence of the returning Christ through the visible manifestation of His person.

The thought of the Second Coming is expressed four times by the verb φανερόω, G5746, in the passive, “to be manifested” (Col 3:4; 1 Pet 5:4; 1 John 2:28; 3:2). The common verb ἔρχομαι, G2262, “to come,” is also at times used with an eschatological significance (cf. Matt 16:27; 24:30; 25:31; Mark 13:36; etc.). The verb ἥκω, G2457, “to have come,” in the NT “is used predominantly of the eschatological coming to salvation and judgment” (TWNT, II, 928; cf. Matt 8:11; 24:14, 50; Luke 12:46; Rom 11:26; 2 Pet 3:10; Rev 2:25; 18:8).

The eschatological concept is expressed through various phrases using the term “day”: “the day of the Lord” (Acts 2:20; 1 Thess 5:2; 2 Thess 2:2 ASV, RSV; 2 Peter 3:10); “the day of Jesus Christ” (Phil 1:6); “the day of visitation” (1 Pet 2:12); “that day” (Matt 7:22; 2 Thess 1:10); or “the last day” (John 6:39, 40; 11:24; 12:48).

III. The teaching in the NT

1. The common teaching. The eschatological coming of Christ is a prominent theme in all parts of the NT. The Messiah who has already come to achieve redemption through His death and resurrection is expected to return to consummate His redemptive work.

In the synoptics the term parousia occurs only in Matthew 24 (vv. 3, 27, 37, 39), but the concept appears in all three. It pervaded the thinking and teaching of Jesus (Matt 13:40-43; 19:28; 24:30, 31; 25:1-12, 31-46; Mark 8:38; 13:6, 7, 24-26; 14:62; Luke 12:35-40; 18:8; 21:36). Form critics acknowledge that the concept is present in all the strands of the synoptic tradition.

The term parousia does not occur in Acts but it is clear that the hope of Christ’s return was central in the faith and teaching of the Early Church (Acts 1:10, 11; 3:20, 21; 10:42; 17:31).

Nearly all of the letters of Paul bear explicit testimony to the hope of Christ’s return (Rom 8:19-24; 1 Cor 15:22-28, 51-57; 2 Cor 5:9, 10; Eph 4:30; Phil 3:20, 21; Col 3:4; 1 Thess 4:13-17; 5:1-11; 2 Thess 1:7-10; 2:1-14; 1 Tim 6:14; 2 Tim 1:18; 4:1, 8; Titus 2:13).

James twice mentions the parousia (5:7, 8) and the thought of the return of the Lord is a vital part of the teaching in 1 Peter (1:7; 4:5, 13; 5:4-10). In 2 Peter 3 the hope of the parousia is discussed and defended against the skeptical doubts of false teachers (vv. 3-15). Even in the brief epistle of Jude there are references to the eschatological return (vv. 6, 21, 24). The Book of Hebrews places strong emphasis upon the present exaltation of Christ at the right hand of God, but the epistle explicitly asserts the eschatological hope (9:28; 10:25), although the word parousia does not appear.

The fourth gospel and the Johannine epistles stress the present possession of eternal life (John 3:18, 36; 5:24; 15:3; 17:3; 1 John 2:5; 3:14; 4:13; 5:13, 19) and teach a present judgment that is inward (John 3:19; 5:24; 9:39; 12:31; 1 John 3:14). This stress upon what might be called “inaugurated eschatology” is consistent with explicit eschatological statements (John 5:28, 29; 6:39, 40, 44; 12:48; 21:22, 23).

The term parousia does not occur in Revelation, but from its opening statement in 1:1 to the closing prayer in 22:20 the book is filled with this truth. It paints an elaborate picture of end-time events and gives a glorious view of the returning Christ in open triumph over all enemies (19:11-21).

2. The expectant attitude. It is clear that the NT writers anticipated the return of the Lord, but they neither knew or expressly asserted that He would or would not come during their lifetime. They maintained an attitude of expectant preparedness. They urged believers to look for and be prepared for His coming (Matt 24:44; 25:1-12; Luke 12:40; Phil 3:18-21; James 5:9; 2 Pet 3:11, 12; Jude 21). It was regarded as the normal attitude for believers (1 Cor 1:7; 1 Thess 1:9, 10). They found in the hope of the Lord’s return a source of inspiration and cheer in affliction (Luke 21:28; Phil 3:20, 21; 1 Thess 1:3-10; 4:18; 2 Thess 1:6-10), a challenge to personal purity (2 Pet 3:11, 12; 1 John 3:2, 3), and a stimulus to active duty (Luke 12:35-37; 2 Cor 5:8-11; 2 Tim 4:1, 2). They looked forward to the parousia not with dread but with joyous expectancy as a “blessed hope” (Titus 2:13) because of what the returning Lord would do (1 Cor 15:23-28; Phil 3:20, 21; 1 John 3:2).

The NT writers knew and taught that the return of the Lord was certain but the time unknown (Matt 24:36; Acts 1:7; 1 Thess 5:2, 3; 2 Pet 3:10; Rev 3:3; 16:15). His coming would be personal (John 14:3; 1 Thess 4:16), sudden and unheralded by special warnings (Matt 24:23-27, 42-44; 1 Cor 15:52; 1 Thess 5:1-3) yet preceded by definitely foretold signs (Matt 24:14; 2 Thess 2:1, 2; 1 Tim 4:1-3; 2 Tim 3:1-5; 2 Pet 3:3, 4). It would be visible (Luke 17:23, 24; Rev 1:7), in glory and with great power (Matt 24:30; 25:31; 2 Thess 1:7), resulting in the final defeat of all enemies and the glorification of the saints (1 Thess 5:3-5; 2 Thess 1:7-10; Rev 19:14). His saints will share His rule with Him (Rom 8:17; 2 Tim 2:12; Rev 1:6; 2:26-28; 5:10; 20:4-6). Efforts to unify the various aspects of the eschatological picture have led to strongly divergent views among Biblical interpreters, but all are agreed that the Bible teaches the sure hope of the parousia.

IV. The modern reactions. Modern interpretations of the scriptural teaching concerning the parousia have given rise to three basic reactions. The liberalism of the 19th and early 20th century chose to discard the eschatological hope as a mistaken feature of the message of the Early Church. Neo-orthodox theologies seek to reinterpret the eschatological message by demythologizing it in terms of acceptable modern categories. Conservative interpreters continue to accept the Biblical teaching as a valid part of the eternal revelation and hold that it will yet have its fulfillment in the personal return of Christ as the climax of history.

Bibliography G. Milligan, St. Paul’s Epistles to the Thessalonians (1908; 1952 reprint), Note F, 145-151; A. Deissmann, Light From The Ancient East (1910), 372-378; J. H. Moulton and G. Milligan, Vocabulary of the Greek Testament (1930; 1952 reprint), 497; J. F. Walvoord, “New Testament Words for the Lord’s Coming,” BS, 101, No. 403 (July 1944), 283-289; P. S. Minear, Christian Hope and the Second Coming (1954); W. F. Arndt and F. W. Gingrich, A Greek-English Lexicon of the New Testament (1957), 635; A. Oepke, “παρουσία, πάρειμι,” Theological Dictionary of the New Testament, G. Kittel, editor, V (1967), 858-871; H. A. Hoyt, The End Time (1969).