Preaching Christ of Contention

I agree with Paul that when men are preaching the gospel of Christ he rejoiced even though perchance they were motivated by envy, strife or vainglory and not sincerely. (Phil.1:14-8) But I want to take a moment and rebuke this pride that is too prevalent among so called ‘street preachers’ who sound more like ‘street taunters’ or 'scorners and mockers' who rail on sinners and deride them instead of preaching to win their souls. He that winneth souls is wise but if fools mock at sin what should we say of he that mocketh sinners in their sins? (Prv.11:30, 14:9) Sometimes even failing to actually preach the gospel. (1 Cor.15:1-3, Rom.2:16) Or if they do, they don’t know what manner of spirit they are of. A-men brother.

Now, I know their first response is to challenge your credentials as if that has anything whatsoever to do with the truth of the rebuke. Then they mock and say ‘ok show us how to do it more perfectly then’. This is because they are immature and emotion enslaved and cannot think rationally and control their egos. They can dish out rebukes but not graciously receive instruction. Nobody does it perfectly. So, let’s stop with the self-inflated, ego driven railing which seems to be mostly done to impress your other arrogant condescending ‘preacher buddies’ watching you ‘let ‘em have it’ hoping to be seen of men (i.e. get a lot of 'likes' and flattering comments on your videos). Thou hypocrite. Vainly puffed up in their fleshly minds which are hardened in pride, flattering themselves that they are suffering persecution for the gospel when it is for their arrogance they mostly suffer. They sound gleeful about the day sinners are forever lost in everlasting fire and eternal torments.

Let us not be desirous of vain glory, provoking one another, envying one another. (Gal.5:26) Let nothing be done through strife or vainglory; (Phil.2:3) Can you street preach without posting videos of it for example? I hope they repent and mature and do not have their works burned up in that day. (1 Cor.3) I hope they keep street preaching, in meekness instructing those sinners who oppose themselves who are enemies of the cross of Christ. (2 Tim.2:23-5, Phil.3:18-9) I would to God we all weep more for the lost, that we are in weakness and fear and much trembling before preaching Christ and him crucified. (1 Cor.2:2-3, Psa.119:136) Is it possible that the gospel is hindered by your words? Are you making the cross of none effect by your words which you boastfully trumpet out? (1 Cor.9:12, 1:17) Time is short, we need you brethren to preach the word, but not with the spirit of James and John. Be sober my brothers.

And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did? But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of. Lk.9:54-5

 

Resolving the Post and Premillennialist Spat (part 2)

And The Last

Now, our postmillennial brothers (some of which are the greatest Christian apologists in history- notably Greg Bahnsen my personal favorite without a close second. Not counting obviously, Cornelius Van Til who discovered and developed presuppositional apologetics by God’s grace.) conflate the stages of Christ’s coming again (for his church and with all his saints) into one single event and no literal 1000-year reign. They see Psalm 110:1 as one of their strongest indications of their view that Christ reigns from heaven until all his enemies including death are destroyed. I think they tend to take this position due to the influence of Calvinism’s ‘particular redemption’ and ‘effectual calling’ upon their interpretation.

Postmillennialism, “thus, expects the gradual, developmental expansion of the kingdom of Christ in time and on earth.” (Gentry pg.71 He Shall Have Dominion) Postmillennialism confidently anticipates a time in earth history (continuous with the present) in which the very gospel already operative in the world will have won the victory throughout the earth in fulfillment of the Great Commission. "The thing that distinguishes the biblical postmillennialist, then, from amillennialists and premillennialists is his belief that the Scripture teaches the success of the great commission in this age of the church."21 During that time the overwhelming majority of men and nations will be Christianized, righteousness will abound, wars will cease, and prosperity and safety will flourish. (Gentry pg.71 & 21 Greg L. Bahnsen, "The Prima Facie Acceptability of Postmillennialism," Journal of Christian Reconstruction 3:2 (Winter 1976-77) 66.)

“After this extended period of gospel prosperity, earth history will be drawn to a close by the personal, visible, bodily return of Jesus Christ (accompanied by a literal resurrection and a general judgment) to introduce His blood-bought people into the consummative and eternal form of the kingdom. And so shall we ever be with the Lord.” (Gentry pg.72-3) Gentry states, “Simply put, postmillennialism is the view that Christ will return to the earth after the Spirit-blessed Gospel has had overwhelming success in bringing the world to the adoption of Christianity.” (pg.79) They view a dispensational framework as “the defeat of Christ's redemptive work in history: the gospel of salvation, the building of His Church, and the establishment of His comprehensive, worldwide kingdom: Christendom”. (Gentry pg.121) “As God's kingdom expands in history, it produces an explicitly Christian and biblical culture - Christendom - by means of the comprehensive application of biblical law.” (Gentry pg.143) But his survey of dispensational teachers is that they diminish the influence of the church as the ‘salt of the earth’ (he says God’s word would be culturally void- pg.143) by rejecting theonomy which doesn’t necessarily follow. Pre-tribbers can believe the church is holding back the man of sin from emerging for example. A dispensationalist might be a theonomist, might be a Calvinist, or might be neither but there is nothing coherent that demands it follows despite their insistence. Gentry continues: “Christ established the kingdom and then returned to heaven to await the historical conquest of all His enemies (Acts 2:33-35; 1 Cor. 15:21-27; cf. Matt. 28:18-20). He will not return until all things have been restored under His providential rule (Acts 3:21; 1 Cor. 15:25).” (pg.368)

Gentry recognizes the interpretive importance in this discussion, but he utterly fails when addressing the ‘shall come & is come’ principle we brought up at the first. With reference to Mal.4:5 prophecy he acknowledges what the disciples did in the Matt.17 passage- “there was a widespread anticipation among the Jews that the literal Elijah would appear before the end”. “There is a literal sense in which Elijah did come during the ministry of Christ, for He appeared with Moses when the Lord was transfigured (Matt. 17:3-4; Mark 9:4-5; Luke 9:30-33).” “The evidence is really quite clear that Malachi's Elijianic prophecy was fulfilled during the ministry of Christ.” “Christ dogmatically teaches His disciples that John Baptist had fulfilled the Malachi prophecy covenantally, which the Jews did not understand.” (pg.367) “The reason why John came in the "spirit and power of Elijah" (Luke 1: 17), and why he should have been received as "Elijah who was to come" (Matt. 11:14), is because he was the literal fulfillment of the Elijah prophecy.” (pg.369) Actually however, John was dead at this point, Elijah has just appeared on the mount and Jesus affirms “Elias truly shall first come, and restore all things.” (Mt.17:11) One need simply read Malachi 4 and recognize the “great and dreadful day of the Lord” did not come in Jesus first appearance. Neither did the day come, “that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up”. “And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts.” Therefore, it was not literally fulfilled and thus “Elias truly shall first come“. He would be sent to the Jews for their restoration (Behold, I will send you Elijah... v4-5) For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. (Mal.3:6) Elijah himself was to come, and his appearance on the mount with Christ was not that as Jesus himself indicated. Our interpretive principle remains intact and postmillennialism remains in confusion. Gentry does recognize some aspect of this principle as well stating interpretations are “distorted, when the "now/not yet" understanding of the kingdom is overlooked. Just as there is a "now" aspect of the Messianic Kingdom (Matt. 12:28), as well as a "not yet" aspect (Matt. 6: 10)”. (pg.299) And again: “Christ's "now/not yet" teaching elsewhere, where He contrasts the short time until the destruction of Jerusalem (Matt. 23:36; 24:34) with that of the long wait for the second advent to end history (Matt. 25:5, 14).” (pg.303) So, he is aware of this 'hermeneutic’ but does not apply it consistently.

A particular reading of Psalm 110:1-2 is a major cornerstone of the postmill system. Gentry sees that “it clearly anticipates Christ's enemies being subjugated by Him. But He does this while sitting at the right hand of God ("sit until,,39), not in arising, leaving heaven, and returning to the earth at the Second Advent.” (pg.200) (Presumably not a "wooden literalist" interpretation where Christ does not stand.- Ac.7:56, Rev.5:6-7) Gentry shows the scope of postmill thinking here- “Early in Christ's ministry, He declared His kingdom's approach, and then set out to establish it through preaching and teaching. Upon His coronation, Christ began ruling judicially over the nations of the earth through spiritual means rather than by the sword. He rules representatively through His covenant people, just as Satan rules representatively through his people. Those who are redeemed are members of His kingdom. As they labor for Him, they rule by spiritual and ethical power. Their goal? To see all nations baptized in Christ. The essence of Christ's kingdom is spiritual and ethical, not political and racial.” (pg.231) And as history unfolds slowly as leaven the kingdom of heaven will permeate the kingdoms of the earth. They argue that the great commission (Mt.28:18-20) is an assurance of the conversion of the world to the gospel. Otherwise "the gates of hell prevail against it”. Jesus rhetorically asked, “Nevertheless when the Son of man cometh, shall he find faith on the earth?” (Lk.18:8) Postill would answer with a hearty ‘yes’! “Christ will return to a truly Christianized world.” (pg.253)

This is at odds with Paul’s warning that “in the last days perilous times shall come. For men shall be lovers of their own selves... lovers of pleasures more than lovers of God; Having a form of godliness, but denying the power thereof: Ever learning, and never able to come to the knowledge of the truth.” He continued warning “Yea, and all that will live godly in Christ Jesus shall suffer persecution. But evil men and seducers shall wax worse and worse, deceiving, and being deceived.” (2 Tim.3) This fits the “end of the world” scenario Jesus described in Matt.24 as compared with the “end of the world” in the parables in Matt.13 we discussed in the first part. Jesus responded to the request for “the sign of thy coming, and of the end of the world” (v3 not Jerusalem) with warnings of deception (v4-5) of the highest order (v23-6) iniquity abounding as the love of many shall wax cold (v12) wars and rumours of wars (v6) which arise from the lusts of the flesh (Jam.4:1-4). Nation rising against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places (v7) and this was just the beginning. (v8) Daniel saw “in the last end of the indignation: for at the time appointed the end shall be” (Dan.8:19) when “the transgressors are come to the full”.  In the "appointed time" "at the end" (Hab.2:2-3), Habakkuk saw a time when "the law is slacked, and judgment doth never go forth: for the wicked doth compass about the righteous; therefore wrong judgment proceedeth." (1:4) (v23) Jesus warned us “In the world ye shall have tribulation” (Jn.16:33) Paul stated above we “shall suffer persecution”, and that “we must through much tribulation enter into the kingdom of God”. (Act.14:22) Instead of qualifying these teachings with ‘until the majority of mankind has converted’ Paul gave us the proper perspective that “we glory in tribulations also: knowing that tribulation worketh patience”. (Rom.5:3) James said “count it all joy when ye fall into divers temptations”. (Jam.1:1-4) We are reminded that God “comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble”. (2 Cor.1:4) The question was not if but “when they persecute you” (Jn.15:20, Mt.10:23, 5:10-12, 13:21, Mk.4:17, Lk.21:12, 2 Cor.12:10, Gal. 4:29, 5:11, 6:12).

The tribulation and persecution of God’s people would stop, not after a vast majority of mankind start attending postmillennial church services, but “when the Lord Jesus shall be revealed from heaven”. (2 Thess.1:7) Paul told the Thessalonians “we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure: Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer: Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power”. (2 Thess.1:4-9) When Jesus comes back the judgment won’t be upon a few stragglers and hold outs but “by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many.” (Isa.66:16) The LORD’s controversy will be with “all the inhabitants of the earth” (Jer.25:30); “the Lord hath a controversy with the nations, he will plead with all flesh” (v31) “And the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth”. (v33) This is when “the great day of his wrath is come; and who shall be able to stand?” (Rev.6:17) When “the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged” and God “shouldest destroy them which destroy the earth.” (Rev.11:18) It is “hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.” (Rev.3:10) The “Lord cometh out of his place to punish the inhabitants of the earth for their iniquity”. (Isa.26:21) Not a localized event; not ‘pockets of resistance’.

Gentry describes the postmill milieu as gradualism. “This principle expects the developmental expansion of the kingdom over time. Contrary to postmillennialism, the dispensationalist and premillennialist operate on the basis of catastrophism.“ (pg.249) This is how they interpret the parables in Matthew 13. gradual leavening, seeds growing, becoming great where those nice birds eventually perch (not unclean and hateful birds- Rv.18:2, Mk.4:15). Instead of seeing that “An enemy hath done this”. (Mt.13:28,19,21-2,25 Mk.4:15,19) While the growing time is a gradual process, the harvest is in a moment of decisive catastrophic end. (Mt.13:30,39-42,49) To them leaven can occasionally mean something good in scripture because it was to be used occasionally in an offering. Which itself wouldn’t necessarily follow that conclusion as it could still represent sin even if the sacrifice is a figure of Christ, since he was made in the likeness of sinful flesh and also was made sin for us although he himself was sinless. (Rom.8:3, 2 Cor.5:21) Usually, they misunderstand the objection of the dispensationalist that it isn’t the case that the kingdom is like leaven/sin, but “like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.” (v33) In other words, the kingdom is likened unto this scene and not one component of it- like the other parables. Seed’s mostly not yielding their strength, fields sown with wheat and tares, a tree with birds in it, measures of meal with leaven, a net with good and bad fish. “The millennial era has already turned out to be almost 2,000 years; it may continue another 10,000 or more for all we know.” (Gentry pg.336) Which is odd for a ‘young earth’ creationist since if this is the case the ‘last days’ would be longer than the first days by over twice the length. Which would make the days now as the first or middle and not actually the last.

The Throne of David is not the Throne of God

Another major departure of postmill understanding from scripture is regarding the throne of God and the throne of David. They believe that Christ sitting on the right hand of God is him sitting on the throne of David. We previously detailed this distinction between David’s earthly throne from God’s heavenly throne in part 1, but here are a few references- 1 Chr.17:11-15, 1 Chr.22:10, 2 Sam.7:12-4, Isa.9:6-7, 22:22-3, Luke 1:32-3, Jer. 3:16-17, 23:5-6, Matt. 25:31-32, 19:28, Acts 3:19-26, Mk.11:10, Psa.72, 89:19-37,132:11, Zech.14,8:1-8, Isa.2:1-4, 11:4-10, Isa.60.

Postmill understands it to mean that since God reigns over Israel and Christ ascended on high and sat at his right hand (Mk.16:19, Acts 2:25,33-4,5:31, Rom.8:34, Col.3:1, Heb 1:3,13,8:1, 10:12,12:2, Eph.1:20, 1 Pt.3:22, Rev.3:21) that he now reigns over Israel in David’s place. Except that David’s earthly throne in Jerusalem is not God’s throne in heaven. “The Lord hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne... For the Lord hath chosen Zion; he hath desired it for his habitation. This is my rest for ever: here will I dwell; for I have desired it... There will I make the horn of David to bud: I have ordained a lamp for mine anointed.” (Psa.132:11,13-4,17) Not to mention the 12 apostles are not now ruling over the 12 tribes of the nation of Israel. That is to come- Mt.19:28.

Peter showed the difference when he said David “being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne”. (Ac.2:30) David “is both dead and buried, and his sepulchre is with us unto this day” (v29) and “David is not ascended into the heavens”. (v34) David’s throne has nothing to do with heaven. Yet David “saith himself, The Lord said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool.” (v34-5) So this Jesus “being by the right hand of God exalted” sat on the heavenly throne. (v33) God was always Israel’s king (Ps.89:18, 149:2, Isa.43:15, 44:6) even before there was an earthly king in Israel. (1 Sam.12:12-3) But they “set up the throne of David over Israel and over Judah, from Dan even to Beersheba” (2 Sam.3:10), and ‘ruling in Judah’ (Jer.22:30). That is “the throne of Israel” (1 Kin.8:20,25, Jer.33:17). Which is not “Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come”. (Eph.1:21) “Then sat Solomon upon the throne of David his father” (1 Kin.2:12) but he never sat "on the right hand of the throne of the Majesty in the heavens”. (Heb.8:1,12:2) When scripture says “upon David, and upon his seed, and upon his house, and upon his throne” (1 Kin.2:23) they are to be understood as “of the earth, earthy”. And although David’s throne is established by God and is thus “the throne of the LORD” (1 Chr.29:23) David reigned over Israel in Jerusalem. (2 Sam.5:5, 1 Kin.2:11) Which Jerusalem is the city of David (1 Chr.11:4,5,7, 1 Kin.8:1), and where they buried kings (2 Kin.14:20). Thus, not the “Jerusalem which is above” which “is free, which is the mother of us all” but “Jerusalem which now is, and is in bondage with her children.” (Gal.4:25-6) When Jesus sat down on the right hand of God the nation Israel was under Roman occupation and was destroyed some 40 years later. Therefore, this could not be the Messianic reign of the son of David over Israel spoken of by the prophets... obviously.

So, when Isaiah prophesied- “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this.” (Isa.9:6-7) It is to be understood by “the throne of David, and upon his kingdom” as from the earthly Jerusalem. The “Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.” (Lk.1:32-3) This is upon the earth.

As we mentioned before, postmillenialists take Psa.110:1 to mean that Christ reigns over Israel from heaven until the last enemy is destroyed and thus no coming back to put down all rule and earthly dominion. So, we will next consider this interpretation of 1 Cor. 15:22-8. The order in which all those “in Christ shall all be made alive”. They see the promise “he must reign, till he hath put all enemies under his feet” and “The last enemy that shall be destroyed is death” as taking place as Christ reigns in heaven at the right hand of God. (The term ‘right hand’ is a metaphor for a place or position of honor and glory and strength. This is exactly how it is used dozens of places in scripture (notably in Psalms, as in 110:1)- Ex.15:6, 12, Dt.33:2, Ps.16:8, 11, 17:7, 18:35, 20:6, 21:8, 26:10, 44:3, 45:4, 48:10, 60:5, 63:8, 73:26, 77:10, 78:54, 80:15, 17, 89:13, 25, 42, 91:7, 98:1, 108:6, 109:6, 31, 110:1, 5, 118:15-6, 121:5, 138:7, 139:10, 144:8, 11, Prv.3:16, Ecc.10:2, Isa.41:10, 13, 44:20, 45:1, 48:13, 62:8, 63:12, Lam.2:3-4, Hab. 2:16, Mt.26:64, Lk.22:69, Ac.2:25, 5:31.) Now it is true that “he must reign, till he hath put all enemies under his feet” but the postmillenialists believe that the resurrection of all men occurs at the last day when Jesus comes to the earth and so death is not destroyed while he is in heaven. (Gentry, pg.246-8) So, they do not hold to a ‘gradual’ reigning from heaven until death is abolished. Psalm 110 however, gives us a 2nd advent context to placing his enemies under foot. He is reigning from Zion with his iron rod (v2, Psa.2:6-12). This is after he ”shall strike through kings in the day of his wrath” (v5, Rev.19:11-16) and “shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries.” (v6) This is what we see in Rev.11:15-8 when the 7th angel sounds his trumpet the Lord is still in heaven but the time to tarry is over and it is now the time that “he that shall come will come”. (Heb.10:37) Notice that Christ is still in heaven when “there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.” The 24 elders gave thanks saying “O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.” “Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.” (1 Cor.15:24) Thus Christ will return and execute this destruction and wrath upon his enemies.

But Psalm 110 and the second psalm have Jesus reigning in Zion on his holy hill on the throne of David just as we have been studying. When he takes “the heathen for thine inheritance, and the uttermost parts of the earth for thy possession”. After he “shall strike through kings” and “wound the heads over many countries”. The LORD said unto my Lord “rule thou in the midst of thine enemies”. (110:2) Not in heaven, but in the midst of nations when they are admonished “Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little.” (Psa.2:12) Here rules the King, the "Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead" (Rom.1:3-4) “God... hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.” (Ac.13:33)

So, the order we see distilling as the dew is captured in Zech 14. Jehovah will “will gather all nations against Jerusalem to battle” (v2) “Then shall the Lord go forth, and fight against those nations” (v3) “the Lord will smite all the people that have fought against Jerusalem”. (v12) Then “his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east”. (v4) “And the Lord shall be king over all the earth: in that day shall there be one Lord, and his name one.” (v9) In that day all nations will be required to come to “Jerusalem to worship the King”. (v17) This is why we see a literal millennium- Rev.20:1-6, Zech.14:16-19, Isa.2:1-4, 11:4-10, Isa.60 for this is the plain reading to make sense of sinners living under the iron rod of the Messianic Kingdom and suffering for their sin. “Let favour be shewed to the wicked, yet will he not learn righteousness: in the land of uprightness will he deal unjustly, and will not behold the majesty of the Lord.” (Isa.26:10) Jesus “shall judge among the nations, and shall rebuke many people”. (Isa.2:4, Mic.4:3) “For the nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted.” (Isa.60:12) “And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the Lord of hosts, even upon them shall be no rain.” (Zec.14:17) And when Satan is loosed again at the end of the thousand years, he will expose their hearts as he did Adam and Even in the garden. (Rv.20:7-8)

With the first resurrection those who are raised incorruptible are like the angels and cannot die anymore and neither marry nor are given in marriage (Lk.20:35-6). The promise to reign with Christ over these nations of the earth that remain is given us. They will not be resurrected in incorruptible bodies as they can sin and die (Isa.65:20, Zech.14:16-19, Isa.26:10-11, Rev.20:7-9, Mt.25:31-40), and they and the surviving Israelites will be marrying and bearing children for the thousand years. (Zech.8:3-6, Isa.11:6-8, Isa.59:21, 60:22, Jer.23:2-8) We are promised rule over the Gentiles with Christ (perhaps as here-Lk.19:15-19) as he will reign from Jerusalem from his temple seated in the holy place. (Isa.2:2-3, Jer.3:17, Zech. 6:12-13,15, 8:3, Ezk.43:5,7) And although those Jews who survive the tribulation will be delivered from their sin and corruption (Isa.60:21, Jer.23:6, 24:7, 31:31-4, 32:38-40, 33:8,16, 50:20, Isa.45:17, Ezk.36:25-33, 37:14,23, Hos.2:19-20, Mic.7:18-20), they will not have a transformed body as in the rapture. (1 Cor.15:51-3, Lk.20:33-8) But they will continue to bear children and multiply through the millennium. (Isa.59:21, 60:22, 65:19-20,23, 11:6-8, 9:6-7, Jer.3:16, 23:3, Ezk.37:25-6, Zech.8:1-6) They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea. (Isa.11:9)

 

 

Resolving the Post and Premillennialist Spat (part 1)

I’m sure from the title that this sounds like a lofty goal; and maybe you are right not to be optimistic that the spat won’t be resolved here and now. But perhaps we can be ‘a very small helm’ that turns ‘the ships, which though they be so great, and are driven of fierce winds’.

When seeking out of the book of the LORD to understand what God hath set forth for our edification exhortation and comfort, we must pay particularly close attention with prophetic writings and revelations. If you have spent time in eschatological literature and debates you might conclude there is more scat than logical. (Ok, I’m sorry for that pun.) So, you might find it useful as a rule to assist in rightly diving the word of truth a very important insight that Jesus himself gave us.

This could be going out on a limb, but I suspect the most important key to understanding the end time events is found in Matthew 17:10-13. Notice that it is not so much the content as the interpretive principal Christ is laying down for us. In the context the disciples see Elijah on the mount with Moses and ask Jesus about why the scribes insist that Elijah will show up before his coming. Jesus' answer gives us a key of knowledge that is immense. “Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not...” Quoting from Malachi 4 the last chapter in the Old Testament Jesus positively affirms the literal plain reading of the prophecy thereby affirming a literal, perspicuous reading of scripture (as taught voluminously here). But simultaneously he lays down beside it (concurrent with it and not contradictory to it) a mystery interpretation regarding John the Baptist who was not literally Elijah. Students of scripture will notice this phenomenon repeatedly. We previously pointed to Isaac for example, who is referred to in the literal, physical, historical sense as the offspring and literal physical seed of Abraham (Mt. 1:2, Lk.3:34, Ac.7:8, Heb.11:17-8); which is exactly how you would understand it when reading the story in Genesis. But we also see Isaac as a child of promise and representing all the children of Abraham by faith (Rom.9:7-8, 4:16). And we see Isaac representing in an allegory, the new covenant (Gal.4:21-31); and also representing Christ the seed of Abraham (Gal.3:16, 29) in figures (Heb.11:18-9). Does the use of the story of Isaac in an allegory mean that we should not interpret the Old Testament story of Isaac literally and conclude he was not a real person? No, we take all 4 interpretations or applications in symmetry. Interestingly these same folks who stumble with the dilemma regarding the kingdom have the same problem understanding Israel ‘according to the flesh’ has not been permanently replaced by ‘the children of the promise that are counted for the seed of Abraham’. (Rom.9:1-9, 11:25-29) It is not an either/or false dilemma but both.

So, the Matthew 17 literal plain reading is “Elias truly shall first come” but also true at the same time and not a cancellation of that fact is “Elias is come already”. So, interestingly we find in eschatology people arguing about whether the “kingdom shall come” (Acts 1:6-7, Heb.10:37, 2 Tim.4:1) or the “kingdom is come already” (Luke 17:20-21). (Consider as well the positional versus the practical distinctions of Christ’s finished work- see sermon at the bottom here.) Why not find out how they are both true at the same time- ‘shall come & is come’? I assert that this is the key.

In general, if you argue that the ‘kingdom is come already’ and THEREFORE it will not truly come in the futurist sense you interpret all prophecies in this vein and are partial or full preterist thus not following a literal interpretation of prophecies mostly and a postmillennial or amillennial order of events. Kenneth Gentry states “postmillennialism is that system of eschatology which understands the Messianic kingdom to have been founded upon the earth during the earthly ministry and through the redemptive labors of the Lord Jesus Christ. This establishment of the "kingdom of heaven" was in fulfillment of Old Testament prophetic expectation. The kingdom which Christ preached and presented was not something other than that expected by the Old Testament saints.” (Pg.70 He Shall Have Dominion) That is the ‘come already’ interpretation. If you take the literal plain reading you expect Christ to come again and reign on earth and thus that kingdom is yet to come; you are premillennial and or dispensational (and correct). But we must accept both as true in their respective place and not mutually exclusive when rightly divided, factoring in the positional finished work of Christ now with the practical outworking of his total salvation and gathering to come. (Eph.1-2:1-10) The spiritual kingdom has manifested, but the political one has not but will with the Lord’s return. (Rev. 11:15, 19:11-16)

Frequently and rhetorically effective is the charge against us pre-tribbers that ‘if you believe in a coming of Jesus before the tribulation and then another coming after the tribulation then you have 2 second comings!’ This is introduced as a reductio ad absurdum argument as the 2nd coming (Heb.9:28) would actually end up as the 3rd coming! But considering the errors that occurred not rightly diving the first coming of Christ in the first century we would do well to take heed lest we fall into the same ditch. As Jesus showed us regarding his first coming there was more complexity than the Jews anticipated not weighing carefully the prophecies (Jn.12:34, Mt.11:3, Ac.1:6) which divide into the Messiah coming to die and suffer before entering his glory. (Lk.24:25-7) And returning from his heavenly glory (Dan.7:13, Mt.26:64, Mk.14:62, Lk.22:69) to reign on the earth on the throne of his father David (1 Chr.17:11-15, 1 Chr.22:10, 2 Sam.7:12-4, Isa.9:6-7, 22:22-3, Luke 1:32-3, Jer. 3:16-17, 23:5-6, Matt. 25:31-32, 19:28, Acts 3:19-26, Mk.11:10, Psa.72, 89:19-37,132:11, Zech.14,8:1-8, Isa.2:1-4, 11:4-10, Isa.60.). So, what they thought was one coming of the Messiah turned out to be many things to say, and hard to be uttered, seeing they were dull of hearing.

Just as the Jews missed the Lordship of the Messiah (Mt.22:41-6, Mk.12:35-7, Lk.20:41-44) in Psalm 110 current brethren miss the order of events regarding his enemies being made his footstool. They fail to recognize the ‘now’ with the ‘to come’ distinctions. Consider for example man, who is made lower than the angels and God “crownedst him with glory and honour, and didst set him over the works of thy hands”. This is after the fall of Adam now, with a foreseeing of the future fulfillment. “Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.” (Psa.8, Heb.2:7-8) Providentially God has given man dominion over all the earth, but all things are not yet put under him. Likewise, "we see Jesus" seated at the right hand of God exalted now (Mk.16:19, Acts 2:25,33-4,5:31, Rom.8:34, Col.3:1, Heb 1:3,13,8:1, 10:12,12:2, Eph.1:20, 1 Pt.3:22, Rev.3:21) but all things not yet put under him. “For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death.” (1 Cor 15:25-6) So while Christ’s finished work, ascension and glorification at the right hand of God has accomplished putting “all things under his feet” currently (1 Cor.15:27, Eph.1:22) there will be an outworking of this when “he shall have put down all rule and all authority and power”. (1 Cor.15:24) “And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.” (v28)

Clearly not yet but “in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords”. (1 Tim.6:15) There are times involved in the unfolding of the finished work of Christ in the future. There are “the days of the Son of man” (Lk.17:26) when “in Christ shall all be made alive” but “every man in his own order”. (1 Cor.15:22-3) And the Lord Jesus Christ, shall judge the quick and the dead at his appearing and his kingdom. (2 Tim.4:1, 1 Thes.4:16-7) He will in the future show that he is indeed King of kings when the “kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.” (Rev.11:15, 19:15, Psa.2:8-12) Whereas now “all the kingdoms of the world, and the glory of them” belong to the prince of this world the devil. (Mt.4:8, Lk.4:5-7, Jn.12:31, 14:30, 16:11, 1 Jn.5:19) This is not of course to deny God’s omnipotence over Satan and the kingdoms of men- Dan.4:34-7, Job 1:6, 2:1, Jn.19:11) Again, the “kingdom shall come” and the “kingdom is come already”. The invisible will become the visible after he that shall come will come, and will not tarry. (Heb.10:37) The invisible kingdom we experience now by our spirit joined unto the Holy Ghost (Rom.14:17, 1 Cor.4:20,6:17) will be the visible kingdom with the bodily resurrection at his coming and in his times; but not at his first coming despite the confusion surrounding it. (Jn.18:36)

While the disciples “thought that the kingdom of God should immediately appear” (and indeed was manifested- Mt.12:28, Lk.11:20) Christ instructed them that he must needs go “into a far country to receive for himself a kingdom, and to return” (a “heavenly kingdom” 2 Tim.4:18) and they must “Occupy till I come”. (Lk.19:12-27) Which was to occur as he “tarried” “after a long time” (Mt.25:5,19) and they would begin to say “My lord delayeth his coming” (Mt.24:48, Lk.12:45) and scoffers “saying, Where is the promise of his coming?” (2 Pt.3:3-4) But God “shall send Jesus Christ”, "Whom the heaven must receive until the times of restitution of all things". (Ac.3:20-1, Dan.9:24, Rev.11:15-8) The kingdom was not yet visible, “Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.” (Lk.17:21, Rom.14:17, Mk.1:15) But why did Jesus instruct us to pray “Thy kingdom come” when “the kingdom of God is come” already? (Mt.6:10,12:28, Lk.10:9, 11:2,20) Why did the Lord give future signs preceding his coming kingdom- “when ye see these things come to pass, know ye that the kingdom of God is nigh at hand” (Lk.21:31) And the Lord’s supper was to be taken “till he come” (1 Cor.11:26) when he himself stated “I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.” (Lk.22:18) Even the thief on the cross understood Christ had not received for himself his kingdom when “he said unto Jesus, Lord, remember me when thou comest into thy kingdom.” (Lk.23:42) “When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory.” (Mt.25:31) Lk.9:26 “the Son of man... shall come in his own glory, and in his Father's” - that is the throne of God (his Father’s glory) now and the throne of David (his own glory) to come. Jesus is coming back. (Jude 1:14, 2 Thess.1:7, Rev.1:4,7,8,2:25,3:3,10-11,11:17,16:15,22:7,12,20, Heb.10:37, 1 Thes.1:10,5:2,2 Thes.1:10,1 Cor.11:26,1:7, Jn.21:23,14:3,18, Lk.19:13,12:40; and again Mark 8:38,13:26,36, 14:62, Mt.24:42,44,46,50,16:27,24:3, 37,39,26:64, Lk.21:27, 1 Cor.15:23,1 Thess.2:19,3:13,4:15,5:23, 2 Thes.2:1,8, Jam.5:7-8,1 Jn.2:28, Ac.1:9-11) Maranatha!

But some still stumble and do not know the mysteries of the kingdom; the parables still stifle and stultify them. It was given unto us to know, yet of the kingdom parables Jesus spake unto us they understood not what things they were which he spake. They understood none of these things: and this saying was hid from them, neither knew they the things which were spoken. For they did not rightly divide the kingdom that now is and that which is to come. (1 Tim.4:8) So, we must consider that since Christ is coming again what are the signs? The disciples asked Jesus “and what shall be the sign of thy coming, and of the end of the world?” (Mt.24:3). Those who think the kingdom had come and was thus not to come in the future, claim Daniel’s final week of years happened 40 years after Christ ascended to his heavenly glory in 70 AD. This would of course add almost 6 additional weeks of years to Daniel’s prophesied 70 weeks. They see the destruction of Jerusalem as the ‘end of the world’ referred to in this passage. But unless they have more than one ‘end of the world’ this would not be fulfilled in 70 AD. For Jesus taught in Matthew 13 that “the harvest is the end of the world; and the reapers are the angels. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.” (v39-42) And in v49-50 “So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.”

The Mystery of the Faith

We must recognize that the 2nd coming of Christ must be properly divided as the 1st coming was likewise more complex than an initial glance. We must consider the mystery of Godliness. God hath "made known unto us the mystery of his will”. Paul said “the revelation of the mystery, which was kept secret since the world began,” “now is made manifest, and by the scriptures of the prophets”. (Eph.1:9, Rom.16:24-6) He expounds this revelation after he prayed for the saints “That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints”. (Eph.1:17-19) That in the dispensation of the fulness of times he might gather together in one all things in Christ (v10) and that there is particular praise of the glory of his grace, wherein he hath made us (the church) accepted in the beloved and wherein he hath abounded toward us in all wisdom and prudence. Paul expounded “How that by revelation he made known unto me the mystery; (as I wrote afore in few words, Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;” (Eph.3:3-5) Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: (Col.1:26) That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: (Eph.3:6, Col.1:27)

This mystery involves the Gentiles receiving grace whereby Christ himself dwells in them and they are joined together in one body with Jews (Eph.2:11-22) by God’s wisdom and prudence yet unseen in ages past. (Eph.1:8, Rom.11:30-6) This mystery was unknown to the Jews in Christ’s day and even his disciples were not able to bear these hard sayings and the great mystery of Godliness. (Jn.16:12-13, 1 Tim.3:16, 2 Pet.3:15-16, Acts 10-11:18, 15:6-20) That not only were the Gentiles “being a wild olive tree, wert grafted in among them, and with them partakest of the root and fatness of the olive tree”. (Rom.11:17) But the nation of Israel was for a time to be cut off- as they cut off their Messiah. (Dan.9:26, Isa.53:8) For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. (Rom.11:25) That “The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.” (Mt.21:43) That “the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.” (Mt.8:12) The nation was cut off but for a remnant (Rom.11:1-5) and “through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.” (v11) And as the fulness of the Gentiles are baptized into the body of Christ he will “present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.” (Eph.5:27, Rev 19:6-9) This is a great mystery: but I speak concerning Christ and the church. (v32) The church therefore is a body of believers in Christ in whom he dwells, (after his resurrection Jn.7:37-9) consisting of mostly Gentiles but also a remnant of Jews, with no national distinction made. (Gal.3:28, Col.3:11, Rev.5:9) And that started with the appearing of Jesus Christ in the flesh as the chief corner stone and was built upon by the apostles and prophets. (Mat.16:16-18, Eph.2:11-22, 1 Pt.2:4-10) They had received the Holy Ghost (Jn 20:22) after Christ's resurrection (Romans 6:5, 8:11 with Ephes.2:1) and were born again (1 Jn 4:15, 5:1) by the Spirit (1 Peter1:3, Luke 24:45 with Jn.14:26, 16:13). The Holy Ghost was given after Christ had been glorified (John 7:39 with 1 Corinth. 15:42-44) so, the disciples would be justified by his resurrection (Rom.4:25) by the Spirit (1 Cor. 6:11) and become members of the body of Christ (1 Cor 12:13).

Therefore, this manifold grace is dispensed with all wisdom and prudence in this body alone as distinct from any time before or after. Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen. (Eph.3:21) And it will be limited to this body alone; that is his bride (thus is the meaning of marriage). God will then provoke the Jewish nation to jealousy by this Gentile bride and when the fulness of the Gentiles be grafted in (a completion- fulness) he will turn back to his people Israel for the final week of years. (Rom.11) This is the back drop to understand the final week of years determined upon Israel and Jerusalem. Israel according to the flesh were given promises that they had to receive by faith; and still to “whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises”. (Rom.9:4) They did not receive the righteousness of God by faith in Christ (Rom.10:3-4, Phil.3:9) and the New Covenant was not established with the whole house (Ezek.39:25-9), “with the house of Israel and with the house of Judah” yet. It will need to be. (Rom.11:26-7, Heb.8:8,13, Jer.31:31-4, 32:37-40, Mt.26:28, Ezek.36:24-28) Rather it was established with Gentiles and a small remnant of Jews in the non-nationalistic body of Christ, the church. (Eph.2:11-19, Rom.11:1-5, Gal.3:28, Col.3:11) But all Israel (without distinction not without exception) shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob, for touching the election, they are beloved for the father's sakes. For the gifts and calling of God are without repentance. (Rom.11:25-9) Therefore, the church did not replace national Israel and the Israel according to the flesh. The adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises still pertain to them. They will be saved and restored to their land. Even though now concerning the gospel, they are enemies for your sakes, they will be grafted into Christ by faith during the time of Jacobs trouble. (Jer. 30:7, Deut.4:30)

2 Second Comings?

We have already shown the necessity of distinguishing between the church which is the body of Christ (consisting of all nations but not distinguished by descent) and the covenantal Jewish nation and the remaining Gentile nations (distinguished by lineage), when studying prophetic literature. This helps to distinguish between the admonitions to us (the church) now to look for the Son to appear suddenly and that his coming is at hand, with those scriptures regarding the day of his appearing being after the tribulation (Jacob’s trouble) and the man of sin arising after evil increases exponentially (2 Tim.3, Dan.8:23, Mt.24:12, 2 Thes. 2:3). Between Christ coming as a thief without a sign (1 Thes.4:16-5:4) versus when you see all these signs know that his coming is nigh. Between all things continuing as they were, eating, drinking, marrying, building, buying, selling, etc., and the time of trouble such as never was on the earth and great distress among nations and peace is taken from the earth. Between those that can escape and those that must endure. What is distilled before us is that the 2nd coming and return of Jesus Christ to the earth is itself manifold.

Jesus will come to remove the dam of sin (Prv.11:8, 2 Thes.2:7-8) and let the deluge of lust and pride overflow the earth until it reaches unto heaven (Rev.18:5,16:19,17:2,5) and he answers in vengeance. So, we see Jesus coming for his church in the air (he who now letteth) and then coming with them to the earth in global judgment (Psalm 149:4-9, Rev.19:11-16, Jude 14-15), after a short time interval involving the last 7 years of God’s punishment upon Israel and Jerusalem. By analogy I might say the warring army assembled themselves outside the city then attacked. The attack itself would be the event while the assembly is a stage of the event. You might even point to the annual harvest in Israel. (Lv.25:5) It consisted of spring harvest and summer harvest; two stages. The initial stage of his return takes the church out of the way and the last stage of his coming is to deliver from the ungodly the remnant of Jewish believers now converted to the faith of Christ. (Zech.14:3-4, 12:1-10) The first stage of his coming (and order of the resurrection) is to receive the church unto himself in the air and take them to the Father’s house in heaven. (Jn.14:2-3, Matt.6:9, 1 Thess.4:14-18, Psa.11:4, Rev.11:19- seen in a figure here- Dt.24:5) We are instructed to be looking for him to appear. (Titus 2:13, 1 Thess. 1:10,5:1-2, 2 Thess. 3:5, Phil. 3:20, Col. 3:4, Luke 12:40-41, Mark 13:33-37, James 5:8-9)

Because this is related to the mystery of the church there is new revelation Paul was unveiling to us regarding this, not understood in the Old Testament or even by the early disciples. When we consider that the “doctrine of the resurrection of the dead, and of eternal judgment” is considered “first principles” and part of a “foundation” of elementary teachings they are “milk, and not of strong meat”. (Heb.5:11-6:3) The fact of the resurrection of the body at the end was known by Job presumably before Moses wrote and Daniel after the Jews captivity. (Job 19:25-27, 14:12, Dan.12:1-2, 13). The Jews knew “He will swallow up death in victory”. (Isa.25:8, 26:19, Hos.13:14) Jesus even showed the Sadducees how the resurrection was rationally inferred by God’s covenant with Abraham. “But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.” Jesus added this “in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.” “And when the multitude heard this, they were astonished at his doctrine.” (Matt.22:29-33, Lk.20:36) He rebuked the Sadducees saying “ye therefore do greatly err”. (Mk.12:27) They were conversant to the point of debate in this first principle. (Jn.6:39-40,44,54, 11:24) Thus, the fact of the resurrection was not new, but the order of the resurrection was yet to be expounded. The fact of the return of the Lord in judgment was prophesied by Enoch the seventh from Adam. (Jd.1:14-15) This likewise was known from the beginning. So, when Paul, in spite of the immaturity of the Corinthians (1 Cor.3:1-3) gave details of the resurrection and coming of Christ and weaving in the doctrine of the church, he said “Behold, I shew you a mystery”. (1 Cor.15:51)

Paul tells us as well as John that when we see Christ our vile bodies will be changed like unto his glorious body and we shall be like him for we shall see him as he is. (Phil.3:20-1, 1 Jn.3:2) This is the mortal putting on immortality of the context of chapter 15. We have already disposed of the misunderstanding that the last trump here is the 7th trumpet of Revelation 11. For the Lord had not yet come at the 7th trumpet but it was declared “Lord God Almighty, which art, and wast, and art to come”. (Rv.11:17) The time for his coming had arrived; but he was still in heaven (v16-7). Another disqualifier was that the angel blew that trumpet where the Lord will blow the trumpet immediately after the tribulation of those days when “the Lord shall be seen over them”. (Matt. 24:30-31, Zech.9:14-16, Rev.1:7) This would leave us with the timing of the last trump for either “they that are Christ's at his coming” or when the Lord blows the trumpet at “the end” after fulfilling Daniels 70th week.

When we compare the 1 Cor.15 passage with the other last trump passage in 1 Thess. 4 we see this trump cannot be the same event as the trumpet at the end of the tribulation because there are no signs (1 Thes.5:1-3). Regarding “the coming of the Lord” he reveals “the Lord himself shall descend from heaven” (1 Thes.4:15-16) thus he is referring to “they that are Christ's at his coming”. (1 Cor.15:23) This corresponds to Jesus statement “I will come again, and receive you unto myself”. (Jn.14:3) Paul is speaking of the resurrection in both contexts “the dead shall be raised incorruptible, and we shall be changed” (15:52) with “and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them”. (4:16-17) He continues to show that we will go “in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.” Jesus said this as well “I will come again, and receive you unto myself; that where I am, there ye may be also.” (Jn.14:3) But he explained where in v2- “In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.” The Father’s house was the temple. (Jn.2:14-8, Dan.5:3, Psa.27:4, Zech.8:9) But the earthly temple was a pattern of the true. “It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us”. (Heb.9:23-4) Christ is the high priest over the house of God which is in heaven. (Heb.10:21) “The Lord is in his holy temple, the Lord's throne is in heaven”. (Psa.11:4) John saw “the temple of God was opened in heaven”. (Rev.11:19) He saw an “angel came out of the temple which is in heaven”, heard “a great voice out of the temple of heaven” (Rv.14:17, 16:17) and when “the temple of the tabernacle of the testimony in heaven was opened:” he saw “seven angels came out of the temple” (Rev.15:5-6) Isaiah “saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple.” (Isa.6:1) Moses said “Look down from thy holy habitation, from heaven” (Dt.26:15) which would be “the third heaven”. (2 Cor.12:2)

Amusingly, Gentry interprets Jesus promise to come again in John 14:3 not literally also, but as the believer's death. “He comes spiritually to believers at death.” And “We know that the disciples (and other believers) are with the Lord in heaven after their deaths (Phil. 1:21-23; 2 Cor. 5:6-9). Hence, this statement must mean He comes to them at their deaths.” (pg.272-3) John however recalls in the last chapter of his gospel that Jesus meant something other than the death of believers. John 21:22-3 “Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me. Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee?”

There should be no confusion that in the Father’s house- which is the temple in heaven- there are many mansions and Christ went to prepare a place for us and shall descend from heaven, will come again, receive us unto himself in the air and take us to the place he prepared for us. Paul adds in Col.3:1-4: If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory. This is “the glorious appearing of the great God and our Saviour Jesus Christ” (Tit.2:13) when we are “changed like unto his glorious body”, in the resurrection of the dead when our vile body is sown in dishonour and raised in glory or we which are alive and remain are transformed in a moment.

 One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life (forever-23:6), to behold the beauty of the Lord, and to enquire in his temple. For in the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me; he shall set me up upon a rock. Psa.27:4-5

The last stage of Christ’s return to the earth is that he is returning to the earth and not going back to heaven. These passages in Jn.14, 1 Cor.15, and 1 Thes.4 are referring to the same event and would be before the tribulation not after. Paul anticipated the imminence of this event in his day: “In a moment, in the twinkling of an eye... we shall be changed” “we which are alive and remain unto the coming of the Lord” “we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air”. He continued with this in 1 Thes.5 regarding “the times and the seasons” of the coming of the Lord when he said “ye have no need that I write unto you” because “yourselves know perfectly that the day of the Lord so cometh as a thief in the night”. So, the day will come as a thief without warning or signs, but it does not have to overtake them as a thief. “But ye, brethren, are not in darkness, that that day should overtake you as a thief.” (v4) It is important to recognize the distinction between coming as a thief, which he will and overtaking as a thief those not looking for him.