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<\/p>\nRAPTURE OF THE CHURCH<\/p>\n
Chapter 16<\/p>\n
Preliminary Events<\/p>\n
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In times of crises throughout the centuries the Rapture of the Church has been the hope of the saints. When disappointments, sorrows and disasters come upon men and women and all earthly prospects are swept away from under their feet, instinctively they look to the Lord for deliverance. Is this hope a figment of the imagination or is it based upon factual foundation?<\/span><\/p>\n <\/p>\n Someone has well said that all fundamental principles and doctrines set forth in the Scriptures are to be found in their embryonic form at least, in the book of Genesis. Are there traces, then, of this glorious hope in the „Book of Beginnings“? Yes, in the case of Enoch, the seventh in the theocratic line from Adam:<\/span><\/p>\n And Enoch lived sixty and five years, and begat Methuselah: and Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters: and all the days of Enoch were three hundred sixty and five years: and Enoch walked with God: and he was not; for God took him (Gen. 5:21-24).<\/p>\n God always has His men, a faithful remnant, who will oppose the wrong in order to be faithful to Him. Such was Enoch. He did not float with the times, but walked with God by faith, simply trusting Him and taking Him at His word. No doubt many of his contemporaries thought him a crank or a fool because he did not live as they did. The farther he walked in the pathway of life with God the clearer the way became until, finally, when he had completed his work here below, he disappeared mysteriously from his earthly environment. His neighbors and friends were unable to find him, for „God took him.“<\/p>\n Enoch’s experience doubtless has a typical significance and indicates that at the psychological moment, when God has completed the work He has for His Church, suddenly and mysteriously she will disappear from this wicked world, as clearly set forth in the New Testament.<\/p>\n Elijah was another who did not see death but was taken up to God in a mysterious, miraculous manner. We are frequently told that „death is a debt all must pay,“ but the prophet’s experience shows conclusively that this is not necessary. While death is the common lot of the human race, these two men of God were exempted and there will be other exceptions, for when our Lord descends from Heaven to raise the dead in Christ, He will then catch up all the living saints to meet Him in the air (1 Thess. 4:13-18).<\/p>\n The text in Luke concerning the Rapture differs somewhat from that in Matthew. By closely examining the two passages we can see that each writer was viewing the situation from a different angle. Yet the similarities are so great that it is evident both were recording the same prediction. These records are not contradictory but supplemental. In Matthew’s statement the personal coming of our Lord for His saints is emphasized, whereas Luke is especially interested in the manifestation of the kingdom of God upon the earth.<\/p>\n These differing aspects of the same prediction might be illustrated by holding a coin between two people and asking them to describe what they see on it. Both would be looking at the same piece of money, but from a different viewpoint, so their truthful statements would naturally differ.<\/p>\n There can be no doubt in the mind of the faithful believer that every word spoken by Matthew and Luke was uttered by the Lord; however, neither one purports to be an exhaustive, verbatim record of all that was said on this occasion. Mark’s record, as you can see, is virtually identical to Matthew’s account.<\/p>\n <\/p>\n The fig tree: Are we to understand that Jesus was referring to a literal fig tree in vs. 32 or did He have a symbolic significance in mind? Some students affirm that we are to understand this passage as being figurative, while others insist that it is to be taken literally. In view of this controversy, it becomes necessary again to call attention to the fundamental principle of interpreting all language–each word is to be taken at its primary, ordinary, usual significance unless there is warrant in the context justifying a departure from the literal meaning and demanding a figurative one. We search in vain, however, for evidence demanding a departure from the normal meaning in the words of this passage.<\/span><\/p>\n But doesn’t the fig tree signify Israel? Is it not a symbol of the Jewish nation? In Joel 1:7 it does have this figurative significance, as seen in studying the entire context of ch. 1. The fig tree was a symbol of the Jewish nation and was used in this way on certain occasions. The question is, does the fig tree have a symbolic meaning in this passage? No, the context here does not warrant a departure from the literal meaning. As I see it, Jesus simply called His disciples‘ attention to an illustration in the vegetable kingdom. Whenever they saw the fig tree budding they knew assuredly that spring was near. Remember that people in our Lord’s day did not have several calendars on the walls of their homes as we do. But they could tell that winter was breaking up and spring was approaching by the budding of the trees.<\/p>\n One February day years ago, I left Winnipeg, Canada, after a month’s stay. The thermometer was registering thirty-five below zero with a strong, cold wind blowing. But two days later I stepped off the train in Vancouver, British Columbia, where the trees were beginning to bud and I knew that spring had come on the Pacific Northwest coast–the evidence of it was before my eyes! Such is the force of our Lord’s reference to the fig tree. As one can tell by the budding of the fig tree that summer is near, „ye also, when ye see all these things, know ye that he is nigh, even<\/i> at the doors.“<\/p>\n „All these things“: What is meant by this expression? The answer is found in vs. 8: „But all these things are the beginning of travail.“ We have already found that the things referred to in vs. 8 are explained in vs. 7–a world war, famine, pestilences and great earthquakes in diverse places. These four things occurring at the same time constitute the first birth-pain, the warning pain that indicates to the world that the time for it to be delivered from the bondage of corruption into the liberty of the glory of the children of God is close at hand.<\/p>\n Since „all these things“ in vss. 7, 8 constitute the sign of the end of the age which naturally precedes that great event, and since „all these things“ in vs. 33 refers to the same catastrophes, we see that this passage takes our thoughts back from the Millennial Age of vs. 31 to the time prior to the world war, famines, pestilences and great earthquakes in diverse places. Here our Lord was employing the Law of Recurrence.<\/p>\n To review the discourse up to this point, vss. 7 and 8 give us the sign of the end of the age, the first birth-pain. Vss. 9-14 give us a rapid survey of the spiritual and moral conditions of the Great Tribulation. In vss. 15-28 our Lord employs „the Law of Recurrence“ and gives us another view of the Great Tribulation period, laying emphasis upon the immediate cause, its horrors and sufferings and the false christs who will prey upon the credulity of the people. In vss. 29-31 He describes the phenomena in the natural world, both terrestrial and celestial, with which the age terminates and concludes the verses with a prediction of His coming to establish the glorious Millennial kinodom uoon the earth. Then in vss. 32 and 33, by calling attention to the „all these things“ mentioned in vss. 7 and 8, He takes the apostles‘ minds from the Millennial Age back to the time preceding the sign of the end–a world war with famines, pestilences and great earthquakes in diverse places. If World War I with its attending calamities was the fulfillment of this prediction, which I am strongly inclined to believe, then vss. 32 and 33 are directed especially to the generation living in 1914. I will not be dogmatic on this point–we should each have an open mind to investigate any fresh evidence that the Lord brings to us.<\/p>\n <\/p>\n In this passage, which is parallel to the one which we have just discussed, our Lord called the disciples attention not only to the fig tree but to all the trees. If the fig tree here symbolizes the Jewish nation, the other trees would indicate the rest of the nations. According to this theory, Israel is without national life until she begins to show signs of political revival, then the kingdom of God is near. Since the hypothesis assumes Israel’s national death, the reference to the other trees must signify a similar condition among the nations. But this is not true to the facts, so we can only assume that Jesus used the fig tree and all the other trees in a literal sense and that He drew His illustration from the natural realm with which the disciples were familiar.<\/span><\/p>\n Matthew emphasized that the personal return of the Lord would be near whenever the disciples should observe a world war, famines, pestilences and great earthquakes occurring simultaneously. However, Luke emphasized the kingdom of God instead of the personal return of our Lord. Both are true. When the Lord returns in power and glory He will set up the kingdom foretold in the Old Testament as the restored kingdom of Israel which will increase until it includes all nations. With the exception of these points, Luke’s record is parallel with those of Matthew and Mark.<\/p>\n <\/p>\n Having studied the passages in Matt. 24:32-36, Mark 13:28-32 and Luke 21:29-33 that pertain to the preliminaries to the Rapture of the Church, we are now ready to gather our data together and state plainly their teaching.<\/span><\/p>\n By calling attention to „all these things“ (Matt. 24:33), our Lord carried the minds of the apostles back to the time antedating the world war, famines, pestilences, and earthquakes. Whenever you see such a colossal catastrophe, he was saying, you can know that My return is close at hand, „even at the doors.“ Thus our Lord said that the generation which witnesses a world war should be looking momentarily for His return. „Verily I say unto you, This generation shall not pass away, till all these things be accomplished“ (vs. 34).<\/p>\n What is meant by „this generation“? Some answer that it is the Jewish race. The word in the original does mean people of the same race. Thayer in his Greek lexicon gives that as one of the four meanings of the word. Whenever a word has more than one meaning, the signification must be accepted that accords with all the facts of the context. In the preceding verses the Lord stated that when a world war with famines, pestilences, and great earthquakes occurs He, Jesus, is near–that is, His coming is near. This thought shows that He is talking about time,<\/i> the shortness of the time between the sign of the coming and the actual advent. To claim that the word generation<\/i> in this instance should be understood as a reference to the Jewish race does not, as I see it, accord with the facts of the context. But the span of a generation–the length of time of a generation–fits exactly with the demands of the context and the flow of the thought.<\/p>\n What is the length of a generation? According to modern statistics, a generation is looked upon as being from thirty-five to forty years. Jesus was not looking at things from the modern point of view, but from the Scriptural standpoint. According to Moses in Ps. 90:10 a generation is threescore and ten years, „or even by reason of strength fourscore years.“ There is no other Scriptural statement that limits a generation or modifies this statement. Hence, as I see it, it is the Scriptural norm for the lifespan of a generation–seventy or eighty years.<\/p>\n According to the Lord Jesus, the generation which witnesses the sign of the end of the age–a world war with its attending circumstances–will not pass away until all these things shall be accomplished. Was he talking about a generation that has spent half or three-quarters of its life before this sign occurs? Such an interpretation of these words would be meaningless. Since Jesus was giving a definite idea of time by His use of the word generation<\/i> in this passage, it could only mean the generation that was rising when the sign occurred.*<\/span><\/p>\n The expression, „all these things,“ in Matt. 24:34 has a broader significance than it does in vs. 33. As already discussed, vs. 33 refers to the things mentioned in vss. 7 and 8–the sign of the closing age or the first birth-pang. But in vs. 34 it includes all of the things mentioned in the discourse up to this point. Otherwise it has no meaning. As we have already learned, the prediction not only includes the Great Tribulation, but the personal return of our Lord at the conclusion of that period and the establishment of the kingdom of God upon the earth. Therefore if the major conflict of 1914-1918 is the thing referred to by our Lord in this passage, we may be certain that all of the things mentioned in the prediction will occur within the lifespan of the generation of that time.<\/p>\n If World War I, attended by famines, pestilences and earthquakes was the world war, and if we are to accept the statements of Rev. 6 and 16 as predictions of two subsequent world struggles, which of these are we to understand is the sign of the end of the age? In other words, if the Bible foretells a series of world wars, how are we to tell which of the series is the first birth-pang?<\/p>\n Though the illustration of telephone posts was previously used, the importance of this subject justifies repeating it. Suppose that I live in a rural district on a highway and that you are coming to visit me. Upon stopping someone and inquiring the distance to my place, you are told, „On the left side of the road there is a telephone line with the wires attached immediately to the posts. Pay no attention to them until you see a post with a crossarm. Directly across from it is Cooper’s gate.“ Several miles are driven before the post with the crossarm is sighted. Beyond this one, however, you notice that all the posts have crossarms. Opposite which one would you expect to find my gate? Common sense immediately answers, „the first one.“<\/p>\n Since the Bible foretells a series of world conflicts and since our Lord designates such a one attended by famines, pestilences and great earthquakes in diverse places as the sign of the end of the age, one would naturally conclude that when the first one transpires we are to understand that it is the sign of the closing age. And the generation seeing the infallible sign of the end of the age will also witness the glorious coming of Christ and the establishment of the kingdom of God upon the earth.<\/p>\n <\/p>\n In 1 Thess. 4:13-18, Paul speaks of the Rapture of the Church and informs us that the Lord will „descend from heaven with a shout, with the voice of the archangel, and with the trump of God“ and that „them also that are fallen asleep [dead] in Jesus will God bring with him.“<\/span><\/span><\/p>\n The dead in Christ will rise first, followed by the living saints who will be caught up to meet the Lord in the air: „And the dead in Christ shall rise first; then we that are alive, that are left, shall together with them be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.“ Here occurs a definite promise of the Rapture. Note in this passage that the Lord will not come all the way to the earth, but that the saints, risen and translated, will meet Him in the air.<\/p>\n In 1 Cor. 15:50-52 the same hope is set forth: „Flesh and blood cannot inherit the kingdom of God.“<\/i> In our natural bodies we cannot inherit the kingdom of God. Though we are in the spiritual kingdom of God at the present time (Col. 1:13), we cannot inherit the kingdom that will be revealed at the second coming of our Lord. That the saved are in the kingdom of God during this dispensation is indisputable. But the kingdom that we are now in is not the only phase of God’s rule and government. Paul taught his young converts, who undoubtedly were in the kingdom, that „through many tribulations we must enter into the kingdom of God“ (Acts 14:22). Peter urged Christians to give all diligence in supplying in their faith the Christian graces and assured them of the blessed promise: „For thus shall be richly supplied unto you the entrance into the eternal kingdom of our Lord and Saviour Jesus Christ“ (2 Pet. 1:11). These and many other passages speak of the kingdom of God which will be established when Jesus returns. It is this kingdom which cannot be inherited in the mortal state. In this great passage which we are now studying, Paul told how men will be transformed so they may enter it.<\/p>\n „Behold, I tell you a mystery.“<\/i> A mystery is not something that is intangible or incomprehensible but simply that which has not been made known. After it has been declared it ceases to be a mystery–it is a revelation. There are several mysteries referred to in the New Testament but the one which he had in mind here is, „We all shall not sleep.“<\/i> Frequently we hear people say that death is a debt which all must pay. Such doctrine is contrary to the teaching of the Apostle Paul here, for „sleep“ is the Scriptural term for dying. Instead of dying, Paul declared that „we shall all be changed.“<\/i> This statement was made to the church at Corinth directly and to „all that call upon the name of our Lord Jesus Christ in every place, their Lord<\/i> and ours“ (1:2).<\/p>\n When one recognizes the character of the church at Corinth–how carnal it was and how many errors and sinful practices were being carried on with official approval–and when he notes the statement „we shall all be changed,“ he realizes as never before the abounding grace of God. The Lord does not put a premium upon sinfulness; neither am I making any apologies for the same. I am, however, trying to look the facts in the face. To this church at Corinth which he called „carnal,“ Paul by the Spirit declared, „we shall all be changed.“ From this statement I conclude that every regenerated, born-again child of God will be caught up at the time of our Lord’s coming and of the translation of the saints.<\/p>\n The Rapture mentioned in the Thessalonian and Corinthian letters we have just studied occurs at the time of our Lord’s coming. It is promised in Matt. 24:32-36, but it will become more abundantly evident when we study the next section of this passage.<\/p>\n Footnotes:<\/p>\n * EDITOR’S NOTE: There are two pertinent aspects to this concept: 1) the rising generation could be considered to consist of those who were born early enough to read the Scriptures and then, looking about them, recognize the things occurring as the fulfillment of this prophecy. This would have been the case with the generation born around the turn of the century. Anyone born around 1900 would have been a teenager during World War I–the time of the first birth-pang–and would fit in this category. 2) „This generation“ could refer to those born near the time of nation rising against nation and kingdom against kingdom, famines and earthquakes in diverse places–all these things that are „the beginning of travail“ (Matt. 24:7,8). In either case, „this generation“ was to be alive when these things began and everything was to be accomplished during their normal life expectancy of seventy to eighty years (Ps 90:10)<\/p>\n To illustrate this second group, I was born in 1913 just before World War I. Some of my first recollections had to do with the boys being „over there“ and the songs of the day „Tipperary,“ „Hinky Dinky Parlezvous.“ I remember the newsboys coming down the street shouting, „The Armistice has been signed!“ and Dad holding me on his shoulder when the boys came marching home. I had that terrible killer flu during the epidemic of 1918 and I vaguely recollect the family discussing a big earthquake somewhere. While I knew nothing of these prophecies at the time, yet they live to me because of these experiences. And Jesus said, „Verily I say unto you, This generation shall not pass away, till all these things be accomplished“ (vs.34). Chapter 17<\/p>\n When Will The Rapture Of The Church Occur?<\/p>\n We have just seen in Matt. 24:32-36 that our Lord’s coming is after the<\/i> „first birth-pain“ or sign of the closing of the age occurs. Heaven and earth shall pass away, but this prediction shall in no wise pass away. But concerning the day and hour of His coming, our Lord declared that no one knew. In fact, He denied that He knew Himself. (Of course at that time He did not know, but now, since He has been glorified and has laid off his human limitations, He certainly knows.) To what do the words „of that day and hour knoweth no one“ refer? It can only refer to the Lord’s being near, „even at the doors.“ In vss. 37-41 we shall learn of the conditions that will exist at the time that He comes for the saints.\u00a0Analysis of the Prediction <\/p>\n <\/p>\n <\/p>\n Chapter 18<\/p>\n Watch For His Coming!<\/p>\n <\/p>\n We come now to the concluding portion of our study on the Rapture of the Church. We have carefully analyzed the passages in the Olivet Discourse that pertain to it, have synthesized the predictions and have looked at other corroborating evidence in the Scriptures. We have considered the timing of the Rapture and even discussed the negative evidence of those who disagree with our conclusions. The Rapture is imminent; we need to be ready for His coming!<\/span><\/p>\n <\/p>\n Watchfulness on the part of the disciples of Christ is urged upon the basis of, „for ye know not on what day your Lord cometh“ (Matt. 24:42). This same exhortation is found in vs. 44: „For in an hour that ye think not the Son of man cometh.“ Our Lord was not talking about His coming at the end of the Tribulation, for we know exactly when that coming will occur. During the seven-year Tribulation period, in the middle of the seventieth „week“ of Daniel, the image is to be set up in the Temple (Dan. 9:27). People living when the image is set up can know the very time–three and a half years later–that the Lord will come. Thus it cannot be said of that coming, „ye know not the day nor the hour.“ God is accurate in timing events.<\/span><\/p>\n Note the precision of the statement concerning Israel’s leaving Egypt: „And it came to pass at the end of four hundred and thirty years, even the selfsame day it came to pass …“ (Exod. 12:41a). The Lord will be just as punctual in coming in fulfillment of His promise at the end of the Tribulation as He was in bringing Israel out of Egypt. The people in the Tribulation will know the time of His manifestation. But the time for this coming of which our Lord was speaking in Matt. 24:32-34 was unknown to the disciples; it is evident therefore that He was not talking about the glorious appearing at the conclusion of the Tribulation, but of the Rapture of the Church.<\/p>\n The coming of Christ for His saints and the Rapture of the Church is an imminent event–an ever-present possibility. Such is the attitude that all people who witness „the first birth-pain“ should take toward their Lord’s coming for them.<\/p>\n The Apostle John in his first epistle declared, „Everyone that hath this hope set<\/i> on him purifieth himself, even as he is pure“ (1 John 3:3). Whenever one realizes that the Lord’s coming is an ever-present possibility, he will order his life and deportment in such a way as to honor and glorify the Lord Jesus and to advance His cause among men. He will, by the power of the Spirit of God and through the blood of the Lord Jesus Christ, purify himself even as He is pure. In view of the cleansing, sanctifying effect of that blessed hope, our Lord stresses the necessity of watchfulness.<\/p>\n <\/p>\n Sin is very deceitful. Before one can realize it, Satan has him in his clutches. Habits are quickly formed and the allurements of the world are very enticing. The cares of life press upon a person with such irresistible force that the spiritual life and interests are crowded out if he is not very watchful. Knowing this, our Lord ordered His disciples to avoid the cares of this life, to be watchful at every season, to pray that they may escape all of these things that shall come to pass and to stand before the Son of man. Such seems to be the significance of our Lord’s exhortation in Luke 21:34-36.<\/span><\/p>\n Some have, however, concluded that this exhortation to watch and to pray to escape the things coming upon the world is equivalent to a declaration that if they do not watch and pray, the day of the Lord will overtake them and they will have to pass through the Tribulation. While such is a possible inference, it is not a necessary one. Man cooperates with God. Humanly speaking, by prayer he enables God to accomplish things He otherwise could not do. Knowing the efficacy, therefore, of believing prayer, our Lord urged His disciples to watch and pray at every season to the end that they may escape all these things.<\/p>\n Believing prayer is evidently one of the determining factors in the Christian’s escaping the Tribulation. Knowing that fact, the Lord urged them to pray and He will providentially lead them to do so. The result will be that they will escape those things that are coming upon the world.<\/p>\n The efficacy of prayer, humanly speaking, is determined by the surrender of one’s will to the Lord’s will. If one is following the Lord afar off, allowing the cares of this life and the deceitfulness of riches to engross the major part of his time, his chastisement will be the greater, but the Lord is very desirous that the Church walk very close to Him so that her chastisement may be as light as possible and that she will cooperate with Him through prayer until He takes her out of the world.<\/p>\n <\/p>\n The reaction to our Lord’s exhortation concerning watchfulness will vary according to one’s faith and consecration. Knowing this, Jesus gave two parables to set forth the conditions which will exist in Christendom at the time of His coming.<\/span><\/p>\n The parable of the faithful and unfaithful servants (Matt. 24:45-51): According to vss. 45, 46, the wise servant seeks not to do his own will but that of his master; therefore he engages his time solely in his lord’s business during his absence. Upon returning, the lord gives him a bountiful portion for his faithfulness. The „evil“ servant, however, does not take his lord’s instructions seriously. On the contrary, he gives vent to his evil thoughts and deeds, living according to his desires. When his lord returns, however, he is cut asunder from the rest, his portion is given to others and he is cast out where there is weeping and gnashing of teeth.<\/p>\n Is the servant who is cast out a genuine Christian? I hardly think so because our Lord called him „that evil servant.“ He is a professor but not a possessor. He has come under the influence of Christianity in a remote manner but never has really and truly been born again; otherwise he would not conduct himself as he does.<\/p>\n The good and faithful servant always keeps the return of his master before his mind and heart. This watchfulness proves to be the governor controlling his life. With great joy he anticipates his lord’s return and is doing everything in his power to please him. But „that evil servant,“ not being interested in the affairs of his lord and not loving his return, is engrossed with the affairs of his own life and things that cater to his own preferences and pleasure. Hence he takes the wrong attitude toward his master’s return.<\/p>\n These two servants illustrate two possible attitudes which Christians may take toward their Lord’s return. The good servant represents those who are regenerated and saved, who love His appearing and who are expectantly watching for Him daily. „That evil servant“ stands for those people who claim to be possessors but are not, who have nominally accepted some form of Christianity but ignore the fundamental principles thereof, and who postpone or practically deny the return of the Lord. This position is indeed fatal. Whenever one abandons the watchful attitude, instantly he lowers his moral and spiritual life.<\/p>\n „The kingdom of heaven“: To understand the next parable, we must have a clear-cut idea as to the significance of „the kingdom of heaven.“<\/p>\n This expression is used very frequently by Matthew<\/i> and expresses a thought cast in a Jewish mold. Because of the Jewish aversion to pronouncing the sacred, memorial name of God, the Hebrew people of our Lord’s day referred to God’s control of the earth by such statements as, „the heavens do rule“ (Dan. 4:26). For a clear conception of this phrase, one must study its usage in Matthew’s Gospel.<\/span><\/p>\n John the Baptist announced that the kingdom of Heaven had drawn near (Matt. 3:1,2). Jesus went about Galilee preaching the Gospel of the kingdom (4:23). The twelve apostles were commissioned to proclaim that the kingdom of Heaven was at hand (10:7). From these statements we are to conclude that the kingdom of Heaven was actually at hand.<\/p>\n When the opposition to Jesus became so very bitter, as we see in Matt. 12, Jesus explained what He meant by the kingdom of Heaven. His teaching is set forth in ch. 13, in the form of the seven parables of the kingdom. The kingdom of Heaven which John announced, which Jesus preached and which the twelve proclaimed is therefore illustrated by the seven parables of the kingdom: the sower, the wheat and the tares, the grain of mustard seed, the leaven in the three measures of meal, the treasure hidden in the field, the pearl of great price and the dragnet. Thus the expression „kingdom of heaven“ as presented by Matthew signifies what today is popularly called „Christendom.“ It drew near and was at hand.<\/p>\n The information was withheld from the Old Testament<\/i> saints<\/i> concerning this phase of God’s kingdom, however. They knew there would be a time of special grace but did not understand the turn things would take when this period was reached. As an example of this, note Ps. 110:1-3. Both comings of our Lord are set forth in this prediction and are separated by the interval during which the Messiah is seated at the right hand of the throne of God. The present dispensation, therefore, was revealed but the turn things would take in this period was withheld from the prophets. Hence our Lord at the proper time, when the crisis recorded in Matt. 12 arose in His ministry, set forth in parables „things hidden from the foundation of the world“ (13:35).<\/p>\n Christendom vs. the Church:<\/i> All who have in the remotest sense of the word come under the influence of Christ and the preaching of His Gospel are in the kingdom of Heaven today. As seen from the parables of Matt. 13, all the cults and „isms“ that have remotely been influenced by His teaching are also in this kingdom of heaven.<\/p>\n One must differentiate very sharply between the Church of Jesus Christ, which is the body of Christ, on the one hand and the kingdom of Heaven on the other. The Church is made up of all born-again, regenerated people. Let it be understood that all who claim to be Christians or who are affiliated with some denomination are not Christians. Only the regenerated, saved ones are members of the body of Christ. To set forth in a pictorial manner the relation between the kingdom of Heaven and the Church of Jesus Christ, I would describe a large circle and then within it a smaller one. The large one would represent the kingdom of Heaven, whereas the smaller one within would symbolize the real Church of Jesus Christ.<\/p>\n In this connection we must differentiate sharply and scripturally between the „kingdom of heaven“ as set forth by Matthew and „the kingdom of God“ as set forth in the Old Testament. The kingdom of Heaven, Christendom, is in existence during the present era and will continue until our Lord’s return in glory.<\/p>\n The Church of Jesus Christ, His body, is set forth under various similitudes in the New Testament. It is called „the kingdom of the Son of his love“ in Col. 1:13. It is designated „the kingdom of God“ in Rom. 14:17. In 1 Cor. 3 it is compared to a building and to the Jewish Temple. In 2 Cor. 11:2 it is compared to a bride. Other figures are employed, but these suffice for the present.<\/p>\n When our Lord Jesus returns to earth in His glory, He will set up His kingdom of righteousness which will encircle the earth as the waters cover the sea. A beautiful picture of the kingdom is set forth in Isa. 2:1-4, Micah 4:1-8 and in Isa. 11. In addition to these passages there are many others. In the discussion of the judgment of the living nations, which we will take up later, this question will be examined more fully.<\/p>\n Having seen that the expression „kingdom of heaven“ signifies all Christendom, we are now ready to proceed with an interpretation of the parable of the virgins. We must keep in mind, however, that our Lord was enforcing the lesson showing the necessity of watchfulness.<\/p>\n The foolish and wise virgins (Matt. 25:1-13): The adverb „then“ in the beginning of this parable connects it with the parable of the faithful and unfaithful stewards and with the Lord’s coming, as set forth in the preceding chapter. It is, in other words, parallel in its meaning with the „then“ of 24:40. This shows that the Lord was again illustrating the two possible attitudes toward His coming for His saints:<\/p>\n Christendom at the coming of our Lord is represented by both the foolish and the wise virgins who go forth to meet the bridegroom. According to Meyer’s Commentary,<\/i> this marriage was different from those celebrated in the days of our Lord. On this point he says, Here the marriage is not represented as taking place in the house of the bridegroom, in accordance with the usual practice, but in that of the bride (Judg. 14:10), from which the ten bridesmaids set out in the evening for the purpose of meeting the expectant bridegroom. The reason why the parable transfers the scene of the marriage to the home of the bride, is to be found in the nature of the thing to be illustrated, inasmuch as, at the time of His advent, Christ is to be understood as coming to the earth and the setting up His kingdom here below, and not in heaven.<\/p>\n This comment is quite illuminating and accords with the facts as presented in this parable. Just as the bridegroom went to the place of the bride, so Christ our bridegroom is coming back to the place of the bride to set up His kingdom upon the earth.<\/p>\n Our Lord in giving this parable did not intend that we should find a symbolic significance for every detail mentioned in the comparison. Scholars tell us that there is one fundamental idea which is to be taught by a parable and that we are never justified in trying to interpret the details of a parable unless there is absolute, positive proof in the text to indicate such a procedure. The parable or illustration is tangent in one point only, geometrically speaking, with the truth to be illustrated. When that one common point is ascertained, then we should be satisfied and should not attempt to build up a system of doctrine upon the details or trimmings of a parable.<\/p>\n What then is the point to be illustrated? A perusal of the passage and a recognition of the circumstances which called it forth show very readily that the point is that the believer is to be watchful. There may be other points that could be made, but one must be very careful lest he read into this parable a system of doctrine never intended by the Lord.<\/p>\n The five foolish virgins showed their lack of wisdom in that while they took oil in their lamps they did not think there would be any necessity of carrying an additional supply. They were expecting the bridegroom to come very early in the evening and concluded there was no necessity for carrying extra oil.<\/p>\n This attitude has found many an illustration since that time. People are prone to delve into the future so as to unravel the secret of the day when our Lord will return. Many dates have been set. Many have believed that the Lord would come at a specific time, have lost all interest in earthly affairs and the Lord’s works, and become fanatical. In every instance disaster has followed such date setting. It was this pernicious habit that our Lord had in mind when He told us of the foolish virgins.<\/p>\n On the other hand, the wise virgins showed their prudence in that they did not set a time for the coming of the bridegroom. They were prepared any moment for his coming since they not only had oil in their lamps but a supply with which to replenish their lamps. They were prepared for an early coming or for a postponed appearance of the bridegroom. Their attitude is the only true one.<\/p>\n We should neither set a date for the coming of the Lord nor postpone our thinking of it to the indefinite future, but always bear in mind that there is a possibility of His coming at any moment. Daily, we at the Biblical Research Society expect our Lord to come for His saints. At the same time, we must make plans regarding this work for the coming years. Being expectant of His return, we shall welcome Him when he does appear, but in the event He delays, we shall be diligently engaged in His cause. Such seems to be the truth that is set forth by the five wise virgins.<\/p>\n To the five foolish virgins the bridegroom made the statement that He did not know them. This shows that they do not represent born-again, regenerated souls, but rather those who profess to have what they do not possess. Those who are really and truly born again and who are expecting the imminent coming of our Lord are the ones who will be invited to the marriage feast of the Lamb.<\/p>\n The paramount question for each of us is this: Am I right with God? If so, by His grace I will press forward, always praying to the Lord to keep me in the center of His holy, directive will. But if one is not on the Lord’s side, let him accept the Lord Jesus Christ in the fulness of faith (John 5:24) and then let him work for God, realizing that the coming of the Lord draweth near.<\/p>\n <\/p>\n <\/p>\n
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\nAnalysis of Luke 21:29-33
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\nThe Significance
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\n<\/span>„The coming of the Son of man“: According to vs. 37 the days of Noah are analogous to the days of the coming of the Son of man. But when will that coming occur? Noah lived 950 years–what days of Noah are here in review?<\/span>Jesus explains more fully what He meant by this in vs. 38: „For as in those days which were before the flood they were eating and drinking …“ We are to bear in mind that the Lord confined His comparison to „those days which were before the flood“ with those days of the „coming of the Son of man“ which are before the terrible catastrophe of the Great Tribulation.In Noah’s day, prior to the coming of the flood, the population of the world was busily engaged in eating and drinking, marrying and giving in marriage and all the commercial pursuits and pleasures of the day until „the flood came, and took them all away; so shall be the coming of the Son of man.“As the people of the world were engaged in their normal pursuits, they were entirely unaware of the impending crisis of the Flood. So, Jesus said, the people of the end time immediately before the Tribulation will be pursuing their regular vocations and pleasures, unaware of the impending crisis. The days immediately preceding this future outpouring of God’s wrath are called the period of „the coming of the Son of man.“This prophecy cannot occur during the Tribulation for its judgments are so very terrific that nothing will be left but chaos by the time it is over. In no sense of the term will the people of that time be in a position to be eating, drinking, buying and selling, planting and reaping, etc. They will be in the caves of the earth, crying out to the rocks and mountains to fall on them and hide them from „the wrath of the Lamb“ (Rev. 6:16). Thus the coming of which Jesus speaks in this passage is a coming which precedes the Tribulation. From this conclusion I find no escape.“One taken, another left“: „Then shall two men be in the field; one is taken, and one is left: two women shall be grinding at the mill: one is taken, and one is left.“ While this quotation indicates that there will be a separation of the people living in the days immediately preceding the Great Tribulation, it does not imply that half of the people of the world will be taken and the other half left. Rather, those who are children of God will be taken; those who have never made peace with the Lord will be left to pass into the Great Tribulation. Jesus told us in the Sermon on the Mount that the way to eternal life is very narrow and that comparatively few walk therein, whereas the road to everlasting destruction is very broad and wide. These verses must be understood in the light of our Lord’s other positive teaching.In Luke 17:25-37 Jesus spoke of the time of the Rapture as being both at night and in daytime. Two men will be lying in bed at night; one will be taken and the other will be left. And two women will be grinding at a mill; one will be taken and the other left. When the Rapture occurs it will be nighttime in certain portions of the globe, but daytime in others. Jesus gives evidence that He knew the world was round in these statements.At the time that the Rapture occurs, the people of the world will have a false feeling of security, for before the day of the Lord–the Great Tribulation–the doctrine of peace and safety will be preached. They will think that mankind has solved the problems of human misery and misunderstanding and that civilization has been put upon a firm, unshakable basis without fear of the recurrence of the various ills which have plagued the human family from its beginning.Then sudden destruction comes upon the unsuspecting world, the Great Tribulation bursts upon the earth. But that civilization will be upon a very low moral plane, as it was during the days of Noah. Everyone will be in the whirl of society, trade and commerce, looking forward to the future without any premonition of what will occur. Then suddenly it will be the day and the hour when the Son of man will come to take His servants out of the world and leave those who are not His servants.\u00a0Synthesis of the Passage
\n<\/span>This passage teaches that the world will continue to grow more wicked as the end is approached, in duplication of the days prior to the Flood. Indifference to God and His service and a corresponding increase of worldliness and pleasure-seeking will be the order of the day. Those who are faithful to God and who know Him will be taken out of the world and the rest of the people will be left to pass through the horrors of the Tribulation.<\/span>Some have seen in this Scripture a reference to the Jewish people rather than the Rapture of the Church, contending that Matt. 24, 25 are purely Jewish in their outlook–in fact, that the entire book of Matthew is purely Jewish. In answer to that position, let me say that as I understand the situation Matthew presents our Lord as King of the Jews; therefore he selected those materials, incidences and utterances from the Lord’s lips that would present Him as King of the Jews. However, while Jerusalem and Israel occupy the central position on the stage of this discourse, they by no means monopolize all of our attention. As we have seen, the background of this passage is Zech. 14 along with parallel passages which have a world outlook.No one would say that the Tribulation is purely Jewish. While Jeremiah designated it as „the time of Jacob’s trouble,“ it is a time of judgment upon all the nations. The reason for this special designation is that at that time the Lord will punish Israel doubly for all her sins, because she has enjoyed such inheritance and blessings as no other peoples upon the face of the globe.Although Jerusalem and Israel occupy the central position in the Olivet Discourse, the outlook is world-wide. Therefore this reference to taking one out and leaving the other cannot be applied to the separation of the Jewish people at the end of the Tribulation. In fact, 24:32f is spoken to those who witness the first birth-pain–those living prior to the Great Tribulation. Since it was spoken to the Lord’s disciples, the language can only refer to those who follow Him in contradistinction to those of the world. The ones taken are Christians who are caught up to be with the Lord; those left are the unsaved who will remain upon the earth to go through the Great Tribulation.\u00a0
\nEvidence from Parallel Passages
\n<\/span>That the Rapture precedes the Tribulation is predicted in other passages of Scripture besides the Olivet Discourse. Let us examine these now and discuss some of the negative evidence presented by those that disagree with us.<\/span>1 Thess. 4,5: We read in ch. 4, vss. 13-18, of the Lord Jesus Christ coming in the air from Heaven to raise the dead in Christ and to catch up the living saints to be with Him–a reference to the Rapture of the Church. When that event occurs, the Church will meet her Lord in the air and will ever be with Him. Wherever He goes she accompanies Him.In 5:1 the apostle declares, „But concerning the times and the seasons, brethren, ye have no need that aught be written unto you.“ The chapter division is unfortunate here, causing us to lose the continuity of thought. „The times and the seasons“ of what? obviously, the times and seasons of the event discussed in the preceding verses–the Rapture. We should remember that chapter and verse divisions were made by men. In ch. 5 the writer is still discussing the translation of the church and begins with a discussion of the time when that event will occur. The same idiom is used in Acts 1:6,7 where it applies to the subject matter that precedes it.The times and seasons of the Rapture are explained more fully in vss. 2,3: „For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. When they are saying, Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child; and they shall in no wise escape.“ The „day of the Lord“ is the Great Tribulation, which is thus designated in various passages of the Old Testament. The seemingly peaceful and prosperous period prior to the day of the Lord in connection with the times and seasons of the Rapture show that the apostle was speaking of the translation of the Church which immediately precedes the Tribulation.In his discussion the apostle contrasts Christians, whom he calls „sons of light“ with the people of the world–the sons of „darkness“–and places the Christian walk and manner of life over against those of the world. Finally in vss. 8-10 he gives a needy exhortation to the children of God: „But let us, since we are of the day, be sober, putting on the breastplate of faith and love; and for a helmet, the hope of salvation. For God appointed us not unto wrath, but unto the obtaining of salvation through our Lord Jesus Christ, who died for us, that, whether we wake or sleep, we should live together with him.“So there might be no mistake as to whether the Christian would enter the Tribulation, Paul stated the situation first negatively then positively: „For God appointed us not unto wrath …“ The word „wrath“ can only refer to the day of the Lord which is thus designated in the Old Testament. Then, to avoid any possible misunderstanding, he declared his position in the affirmative manner, „but unto the obtaining of salvation through our Lord Jesus Christ.“He was speaking to people who were already saved and yet he could say they were appointed unto salvation–how could this be? The fundamental idea of this word salvation<\/i> is deliverance. We are not appointed unto or into this wrath but unto salvation; therefore the word can only mean that Christians will not enter the period of wrath.<\/span>How will they be delivered from this wrath? The remaining part of the sentence tells us: „Through our Lord Jesus Christ, who died for us, that, whether we wake or sleep, we should live together with him.“ These words have the same import as the promise in 4:16,17 concerning the raising of the dead in Christ, the catching up of the living saints and the translation of their bodies at the time of our Lord’s descent from Heaven to the air. From this study of 1 Thess. 4,5 we see that the Apostle Paul placed the Rapture of the Church prior to the pouring out of God’s wrath.In 1 Thess. 1:9,10 we also find confirmation of this position. Paul is pleased at the report that the Thessalonians have indeed turned to God and „wait for his son from heaven, whom he raised from the dead, even<\/i> Jesus, who delivereth us from the wrath to come.“ Attention is sometimes called to the fact that the word ek<\/i> is used in the expression, „Jesus, who delivereth us from the wrath to come.“ The primary meaning of this Greek preposition is „out of.“ Some brethren assume that the Church will go into the Tribulation but will be protected while they pass through it. In other words, the Church will be in the midst of God’s wrath but will be preserved from its evil effects by supernatural power. This position has been illustrated by the Hebrew children in the fiery furnace. They were in that inferno but the heat and flames did not injure them. Will this passage permit such an interpretation? Before deciding definitely we must get the exact meaning of the preposition. I wish to quote Dr. A.T. Robertson on this point:But apo<\/i> needs to be compared more particularly with ek<\/i> which it finally displaced save in the Epirot ach<\/i> or och.<\/i> But the two never are exactly equivalent. Ek<\/i> means „from within“ while apo<\/i> is merely the general starting point. Apo<\/i> does not deny the „within-ness“; it simply does not assert it as ek<\/i> does. (A grammar of the Greek New Testament in<\/i>the light of Historical Research.)<\/i>From this statement we see that the primary meaning of ek<\/i> is out of.<\/i> Nevertheless in a number of places this very preposition is used interchangeably with apo, <\/i>such as in 1 Thess. 2:6. Whenever ek<\/i> is used, we are to assume that it has the primary meaning of „out of“ unless the facts of the context preclude this inherent meaning. However, since we have seen from 1 Thess. 2:6 that they may be used interchangeably, we must examine the context and facts of each case to determine whether we are to understand it with the primary or a secondary meaning.In the discussion of 1 Thess. 4:13-5:11 we saw that the subject was the Rapture of the Church and that God has not appointed His children unto wrath but to the obtaining of salvation through our Lord Jesus Christ. This passage demonstrates that Christians will not enter that period of wrath or be subject to it–they are to be delivered from it. This teaching, stated both negatively and positively, is so clear that it is impossible for one to understand that the Church will enter the Tribulation. Paul’s language in 1 Thess. 1:9,10 is to be interpreted in harmony with this plain, unmistakable conclusion, for he would not affirm in the first chapter that the Church is going into the Tribulation but be preserved from harm, then in chs. 4, 5 declare that the Lord will take her out of the world at the Rapture before the outpouring of wrath.\u00a0Examining the Negative Evidence
\n<\/span><\/span>„The last trump“: Sometimes our attention is called to 1 Cor. 15:51,52 which says that the Rapture is to be „at the last trump.“ Those believing the Church is to go through the Tribulation say the trump in this passage refers to the seventh trumpet judgment of the book of Revelation. Usually those taking this position say the seal, trumpet and bowl judgments (Rev. 6,8,9,16) are different representations of the one series of divine visitations which will run through the entire Tribulation. According to this theory, the seals cover the entire Tribulation. Then the trumpet judgments describe the same events under a different representation. Hence the seventh trumpet or last judgment comes at the conclusion of the Tribulation. Since Paul declared to the Corinthians that the Rapture of the Church will be at the last trump, those espousing this position affirm that the saints will go into the Tribulation and will be caught up out of the world only at the conclusion of it.<\/span><\/span>This method of reasoning may seem satisfying and conclusive to some, but when the facts are learned it is seen to be very superficial. According to the best scholarship Paul wrote the Corinthian letter about 56 A.D. John penned the book of Revelation in 96 A.D., about forty years later. This book claims to be a revelation or an uncovering–the disclosure of that which had never been made known before. Since the trumpet Judgments of Revelation had never been disclosed prior to 96 A.D. and since Paul’s statement in the Corinthian letter was written in 56 A.D., it is impossible for us to see how Paul could use the expression „the last trump“ referring to something that had never been revealed, not even to himself, and expect the church at Corinth to understand what he meant.“From one end of heaven to the other“: Another objection sometimes urged against the pretribulation rapture of the saints is based upon the mention of a trumpet in the following passages: „And he shall send forth his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other“ (Matt. 24:31); „And then shall he send forth the angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven“ (Mark 13:27). It is assumed that this trumpet is the one mentioned by the Apostle Paul in the Thessalonian and Corinthian letters and attention is called to the last phrase in each of the two passages, „from one end of heaven to the other“ and „from the uttermost part of the earth to the uttermost part of heaven.“ The conclusion is drawn that our Lord was speaking of the gathering together of the departed saints in the heavens and those remaining upon the earth. Hence some students affirm that the Rapture is clearly indicated here as occurring at the time when our Lord reveals Himself in glory at the conclusion of the Tribulation.At first this reasoning sounds indeed forceful, but upon further investigation it is seen to be fallacious. Already we have seen that during the Olivet Discourse our Lord was thinking in Old Testament terms. His choice of phraseology, illustrations and expressions was largely determined by its language. This being true, we must attach the significance to these phrases and expressions which is found in the Old Testament unless there is positive evidence pointing in an opposite direction. This principle cannot be questioned.What was the significance of these expressions in the Old Testament? We find the answer in Deut. 4. In vss. 30, 31 Moses foretold Israel’s return to the Lord in the days of her tribulation–in the latter time. God will then be merciful to her and will remember His covenant with her. Verses 32-35 begin by Moses challenging the nation to investigate the history of the race, from creation, and to inquire from the peoples of the earth whether there had been any such supernatural phenomenon as that manifested by the Lord in bringing Israel out of Egypt: „Ask now of the days that are past … and from the one end of heaven unto the other, whether there hath been any such thing<\/i> as this great thing is, or hath been heard like it?“In urging them to ask „from the one end of heaven unto the other,“ Moses referred to the nations–they could not inquire of anyone except the people upon the earth. This phraseology is an echo of the ancient cosmology held by primitive peoples who conceived of the earth as being flat and of the heavens as being a dome with small holes (the stars) through which the light from the sun beamed. The dome of heaven was supposed to touch the earth on the outskirts of civilization. Therefore the common language meaning worldwide was, „from one end of heaven unto the other.“We constantly use phenomenal language today such as „the sun rises and sets,“ but we do not believe that the sun actually rises or sets. We understand the real nature of the earth and its movements with relation to sun, moon and stars, yet we still speak in the language of primitive peoples.In Deut. 28:64 Moses foretold Israel’s dispersion among the nations, „from the one end of the earth even unto the other end of the earth.“ Thus in the two passages these expressions occur, yet both of them refer to this earth and have, according to their context, no reference to the heavens as we understand them today.Since such was the significance of these terms and since our Lord’s phraseology was determined to a large extent by the Old Testament language and current usage, we must not import into His statements, especially those idioms, a meaning foreign to that of the Old Testament unless there is positive evidence demanding such a connotation. Since there is none in the Olivet Discourse and since the „elect“ in this sermon refers primarily to Israel and since, according to prophetic prediction, Israel is to be gathered from the four corners of the globe to her Land at the coming of our Lord to the earth to establish His Millennial reign, we are forced to conclude that in these verses Jesus was foretelling the fulfillment of Old Testament predictions relative to Israel’s regathering, not the gathering of New Testament saints.Other evidence for a post-Tribulation Rapture is sought in different passages of Scripture, but when the facts of the context are examined, we see that there is no support for this theory.<\/p>\n
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