Studies in Prophecy Part 3

Every person who fell asleep in Jesus belongs to the company which is mentioned in first Thessalonians, "the dead in Christ shall be raised first," and every true believer in the Lord Jesus Christ, who lives when the a.s.sembling shout comes from the air, will be caught up in clouds to meet the Lord in the air. And if believers, as it is the case, were ignorant of the coming of the Lord, had absolutely no knowledge of the fact and therefore did not wait for Him, they will nevertheless be caught up. Let us make the statement as strong as we possibly can. Supposing the Lord came tonight to take His own out of the earth. Let us suppose a person who lived a very wicked life, but an hour before the Lord comes believes in the Lord Jesus Christ and is saved and accepted in the Beloved, made a partaker of the heavenly calling. This one saved by grace, though ignorant of the truth of G.o.d, would be caught up like the oldest, most matured Saint who loved His appearing for many years. Think of the dying thief. He pleaded "Remember me when thou dost come into thy kingdom." The a.s.surance comes back to him, who could do no works to gain a prize, who was so ignorant in all spiritual matters, "To-day thou shalt be with me in Paradise." When the Lord comes with the a.s.sembling shout the body of the thief, saved by grace, as well as the body of Stephen, whose is a martyr's crown, and Paul's and every other one who was saved by grace will be raised up and we, meaning every saved one together with them, will be caught up.

But let us prove this statement by the only authority we have, the Word of G.o.d. Let the Scriptures give an answer to the simple question, "Is the first resurrection and to be caught up to meet the Lord in the air the prize for a holy, consecrated, faithful conduct and life, or is it a free gift of the grace of G.o.d in our Lord Jesus Christ?" The answer to this from the Scriptures is clear; it is put in every epistle as the result of grace and not as the reward for faithfulness and service. To cite all the New Testament pa.s.sages which acquaint us with the wonderful truth of what grace has called us to and made us in Christ Jesus would fill page after page, and if we would ponder over them and search in its blessed depths under the guidance of the Holy Spirit, would fill our hearts with "joy unspeakable and full of glory." How clear it is seen in _Romans_. In the fifth of Romans we read of the blessed results of justification. It is not a question of _doing_ from our side, but it is _G.o.d's doing_, for everyone who believeth on the Lord Jesus Christ. Peace, perfect peace, towards G.o.d. Every believer has it with G.o.d in virtue of the blood of the cross. There peace was made. The second, access by faith into this grace, wherein we stand, and the third result of justification, rejoicing in hope of the glory of G.o.d. And this hope of the glory of G.o.d is nothing else than what we have in the first epistle of John, "We shall be like Him for we shall see Him as He is." Read also Romans viii:29, 30, "For whom He did foreknow, He also did predestinate to be conformed to the image of His Son (in resurrection on the day of His coming for His Saints) that He might be the Firstborn among many brethren. Moreover, whom He did predestinate, them He also called, and whom He called, them He also justified and whom He justified, them He also glorified."

Justification and glorification are inseparably connected. They cannot be severed. Both are from the side of G.o.d, the result of the finished work of our Lord Jesus Christ. G.o.d has justified and G.o.d has glorified. The glorification begins when our Lord leaves the Father's throne and comes into the air to meet those whom the Father has given to Him. Not one will be left behind. And who are they whom the Father has given to the Son? Everyone who believed and came to the Son.

It is in that rich unfathomable epistle to the Ephesians, where we read G.o.d's gracious purpose towards everyone who believes in Christ, accepted in Him, blest with all spiritual blessings in the heavenlies in Christ. We would have to go through all the precious words in the opening chapters, where we learn more fully than elsewhere that _it is all the gift of G.o.d_, not of works, lest any man should boast. "Even when we were dead in sins hath quickened us together with Christ (by grace ye are saved). And hath raised us up together and made us sit together in the heavenlies in Christ Jesus; that in the ages to come He might show the exceeding riches of His grace in kindness toward us through Christ Jesus." Now we are there by grace. G.o.d see us there in Christ and bye and bye we shall be there actually. It is clear from a number of pa.s.sages that when the Lord comes for His Saints _all_ believers without any distinction, whether they are full grown in knowledge, fathers, young men or babes in Christ, will be taken _because_ they are Christ's and G.o.d's grace has put them there. This is not only clearly seen in 1 Thess. iv:13-18, but also elsewhere.

"For our commonwealth is in heaven, from whence also we look for the Savior, the Lord Jesus Christ; Who shall change our body of humiliation, that it might be fas.h.i.+oned like unto His glorious body, according to the working whereby He is able even to subdue all things unto Himself" (Phil. iii:20, 21). But every man in his own order: Christ the first fruits; afterwards _they that are Christ's_ at His coming, * * * Behold, I shew you a mystery; we shall not all sleep, but we shall _all_ be changed (1 Cor. xv:23, 51). It is clear that _all_ means the whole company of believers.

But there are other scriptural proofs that all believers will be taken up when the Lord comes. One is the unity of the body. "For as the body is one and hath many members, and all the members of that one body, being many, are one body; so also is Christ. For by one Spirit are we _all_ baptised into _one_ body" (1 Cor. xii:12 and 13). It is clear then that all believers are members of the one body. The teaching in the above cited paragraphs is an open denial of the truth revealed of the church as the one body. "There is _one_ body and _one_ Spirit even as ye are called in _one_ hope of your calling" (Ephes.

iv:4). This one body, of which every believer is a member, will be joined to the glorified Head, it will be _one_ joining and one presentation of the a.s.sembly. Now, if only certain believers are caught up and another number pa.s.seth through a part of the tribulation, and still another company is taken later and other believers will not be raised at all till the great white Throne is set up, the revealed truth of the one body, its organic unity and vital connection with Him in glory is completely set aside.

Furthermore, _the_ apostasy and the revelation of the Antichrist cannot come till that body, the church, is taken from the earth (see 2 Thess.

ii). The appearance of the final Antichrist therefore demands the complete removal of the one body. A remnant of believers, members of the one body, left in the earth during the great tribulation would still hinder the revelation of Antichrist and postpone it. The Saints in the tribulation are _not_ members of the one body, but they are Jewish believers. The next chapter will enter into this more fully.

Again, "We must all appear before the judgment seat of Christ." This is the _Bema_ in the air. _All_ believers will have to appear before Him to receive approval or disapproval (_not_ salvation or condemnation). Now, if they are _all_ to appear before that seat in the air on the day of Christ--they must _all_ have been taken up. When He comes at the end of the tribulation He comes with _all_ His Saints.

Many other Scriptures might be quoted which declare the same truth, Every believer will share in the first resurrection and be caught up when the Lord comes.

There are two pa.s.sages which are generally quoted to support the teaching of a partial rapture. The first is taken to support the theory that it is a question of worthiness, and the second pa.s.sage is claimed to make clear that only those will be caught up who look for the Lord.

Luke xxi:36 is the first pa.s.sage. "Watch ye therefore and pray always, that ye may be accounted worthy to escape all the things that shall come to pa.s.s and to stand before the Son of Man." Our Lord spoke these words in connection with the prophecies concerning the end of the age when the earth and the heavens shall be shaken and when He will come as Son of Man in a cloud with power and glory. The t.i.tle of our Lord, Son of Man, gives us His relation to the earth. When He was here in His humiliation He was Son of Man, when He comes in exaltation He comes as Son of Man. Nowhere is it said of the members of the body of the Lord Jesus Christ that they will stand before the Son of Man. The exhortation is one which concerns the Jewish remnant, the 144,000 in the Book of Revelation. They will be in the earth during that time of trouble and with them it will be the question of faithfulness to the end to be accounted worthy to stand before the Son of Man. The disciples whom our Lord addressed in these words represent in type that Jewish remnant.

Hebrews ix:28: "So Christ was once offered to bear the sins of many; and unto them that look for Him shall He appear the second time without sin unto salvation." This pa.s.sage has been made to prove that only those who wait for Him will be taken up. The whole pa.s.sage shows the three appearings of the Christ. He appeared on the earth to put away sin by sacrificing Himself. He appears now in the presence of G.o.d for us. He will appear the second time. This is unquestionably the glorious appearing spoken of in t.i.tus ii:13, "The glorious appearing of the great G.o.d and our Saviour Jesus Christ." _He_ who appeared and _He_ who appears in the presence of G.o.d will be the _same_ who comes back to the earth. Of course when He actually returns from heaven into the habitable earth, as the firstborn, bringing many sons to glory (all His saints with Him) there will be such who wait and look for Him and to them He comes for salvation, and these are the believing Jews. Of this we read in Isaiah xxv:9: "And it shall be said in that day, Lo this is our G.o.d; we have waited for Him and He will save us. This is the Lord; we have waited for Him, we will be glad and rejoice in His salvation." The pa.s.sage does not teach that only such will be caught up who believe in His coming and look for Him.

And now, as so many believers seem to be troubled about the words of the Apostle Paul in the third chapter of Philippians we give a short word on that. The position of the epistle to the Philippians is significant. Ephesians speaks of the glories of the church, what every believer and the company of believers, the one body, is _in_ Christ.

Colossians acquaints us with the glory of Him who is the Head of the body, Christ. Philippians stands between the two and shows the believer in Christ with the life of Christ in him, living Christ and pressing towards the glory. It is the epistle of experience. In the third chapter the energy of this life in the believer is seen. Paul, of course, knew that he belonged to that glory. He had absolute certainty about the first resurrection. But this divine energy in him presses forward. It is in full harmony with what G.o.d's grace has made him. All in him wants to get there, where the grace of G.o.d in Christ had placed him once and for all. The life of Christ in him reaches out for that place and when he says, "By any means," he gives us to understand nothing shall hinder him, may the cost be what it will, he wants to lay hold of all for which Christ has laid hold of him. He reaches out after that goal, Christ in glory, because he knew he belonged there.

Sir Robert Anderson gives a very helpful comment on Philippians iii:11 which we quote in connection with the above:

"If the commonly received exegesis of this pa.s.sage be correct, we are faced by the astounding fact that the author of the Epistle to the Romans and of the fifteenth chapter of 1 Corinthians--the Apostle who was in a peculiar sense entrusted with the supreme revelation of grace--announced when nearing the close of his ministry that the resurrection was not, as he had been used to teach, a blessing which Divine grace a.s.sured to all believers in Christ, but a prize to be won by the sustained efforts of a life of wholly exceptional saints.h.i.+p.

"Nor is this all. In the same Epistle he has already said, 'To me to live is Christ, and to die is gain,' whereas, _ex hypothesi_, it now appears that his chief aim was to earn a right to the resurrection, and that death, instead of bringing gain, would have cut him off before he had reached the standard of saints.h.i.+p needed to secure that prize! For his words are explicit. 'Not as though I had already attained.'

"Here was one who was not a whit behind the chiefest Apostles; who excelled them all in labors and sufferings for his Lord, and in the visions and revelations accorded to him; whose prolonged ministry, moreover, was accredited by mighty signs and wonders, by the power of the spirit of G.o.d. And yet, being now 'such an one as Paul the aged,'

he was in doubt whether he should have part in that resurrection which he had taught all his Corinthian converts to hope for and expect.

"Such is the exposition of the Apostle's teaching in many a standard commentary. And yet the pa.s.sage which is thus perverted reaches its climax in the words, 'Our citizens.h.i.+p is in heaven, from whence we are looking for the Savior, the Lord Jesus Christ, who shall fas.h.i.+on anew the body of our humiliation that it may be conformed to the body of His glory.'

"'Our citizens.h.i.+p is in heaven.' Here is the clew to the teaching of the whole pa.s.sage. The truth to which his words refer is more clearly stated in Ephesians ii:6, 'G.o.d has quickened us together with Christ, and raised us up with Him, and made us sit with Him in the heavenly places in Christ.' More clearly still is it given in Colossians iii:1-3, 'If then ye were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of G.o.d. Set your mind on the things that are above, not on the things on the earth.

For ye died, and your life is hid with Christ in G.o.d.'

"Ephesians and Colossians, be it remembered, were written at the same period of his ministry as Philippians, and in the light of these Scriptures we can read this chapter aright. To win Christ (v. 8), or to apprehend, or lay hold of, that for which he had been laid hold of, or apprehended (v. 12)--or in other words, to realize practically in his life on earth what was true of him doctrinally as to his standing before G.o.d in heaven--this is what he was reaching toward, and what he says he had not already attained.

"The high calling of verse 14 is interpreted by some to mean Christ's calling up His own to meet Him in the air (a blessing a.s.sured to all 'who are alive and remain unto the Coming of the Lord'), but this is not in keeping with the plain words: G.o.d's high calling in Christ Jesus, _i. e._, what G.o.d has called us (made us) to be in Christ.

"If the pa.s.sage refers to the literal resurrection, then the words, 'not as though I had already attained,' must mean that, while here on earth and before the Lord's Coming, the Apostle hoped either to undergo the change of verse 21, or else to win some sort of saints.h.i.+p diploma, or certificate, to ensure his being raised at the Coming. These alternatives are inexorable; and they only need to be stated to ensure their rejection.

"One word more. If the Apostle Paul, after such a life of saints.h.i.+p and service, was in doubt as to his part in the resurrection, no one of us, indeed he be the proudest of Pharisees or the blindest of fools, will dream of attaining it."

THE CHURCH AND THE GREAT TRIBULATION

Nothing should unite G.o.d's children into a closer fellows.h.i.+p than the blessed hope of the coming of our Lord. This was the case, when the Holy Spirit, almost a hundred years ago, restored to His people this hope, and brought about a revival of the study of prophecy. The midnight cry, "Behold the Bridegroom! Go ye forth to meet Him," was then sounded, and those who heard and believed the blessed hope separated themselves from all which is not according to sound doctrine, and in so doing manifested once more the oneness of the body of Christ, the church, and the fellows.h.i.+p of the Saints. Such ought to be the results of a real faith in His coming.

One of the questions which has agitated believers in the premillennial Coming of our Lord is the question of the relation of the true church to that final period of our age, which is designated as the great tribulation. When the blessed hope was first again brought to light, clear distinction was made between the Coming of the Lord for His Saints (1 Thess. iv:13-18) and the Coming of the Lord with His Saints (Zech. xiv:5; Rev. xix:14). The imminency of His Coming was a prominent part of the prophetic testimony of those bygone days. Then the teaching was introduced by some that the Lord cannot come at any time, that the church is destined to pa.s.s, like the rest of the world, through the great tribulation, suffer under Antichrist and experience the judgment-wrath of G.o.d. This theory has caused much division and strife among believers in the Return of our Lord, and does so still.

In taking up this question concerning the church and the tribulation, we shall first see what the church and the destiny of the church is, and then examine the teaching of the Word as to the tribulation.

I. What is the Church and the Destiny of the Church?

The church is an altogether New Testament inst.i.tution. Nowhere in the Old Testament Scriptures is there said anything about the church, the expression so often used, the Old Testament church, or, the Jewish church is therefore incorrect. It springs from the view that Israel, the seed of Abraham, was the church in the past and that since Israel has rejected Christ, the Christian Church has become Israel and all the promises made to Israel are now being fulfilled in a spiritual way.

This theory plays havoc with the Word of G.o.d and leads into confusion.

The presentday condition of Christendom is to a great extent the result of this erroneous view. Israel is not the church, nor has the church taken the place of Israel. All who believed in Old Testament times were saved by grace, in the same way as believing sinners are saved during this dispensation. They were Saints, as we are Saints. But where is there in any portion of the Scriptures of the Old Testament (so-called) a statement that these Jewish believers formed the church of G.o.d, the body and the bride of Christ? Israel was not the church in the past and it is equally impossible that the people Israel in their future day of restoration and blessing can become the church. Israel's calling is earthly; the calling of the church is a heavenly calling.

Israel will some day possess the earthly Jerusalem while the church will be in the heavenly Jerusalem.

Our Lord mentioned the church for the first time. In the Gospel of Matthew xvi:16-18 we find the following words:

"And Simon Peter answered and said, Thou art the Christ, the Son of the living G.o.d. And Jesus answered and said unto him, Blessed art thou, Simon Bar-Jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of h.e.l.l shall not prevail against it."

Peter had made his great inspired confession of Christ as the Son of the living G.o.d. Upon this confession the Lord said, "Blessed art thou, Simon Bar-Jona." Each believer in the Lord Jesus Christ as the Son of G.o.d shares this blessedness. He called Simon by a new name, "Thou art Peter;" which means "a stone." Then the Lord announced that upon this rock He would build His church. He did not mean Peter, or else our Lord would have said, "Upon thee will I build my church." He speaks of "this rock" which is He Himself, the risen and living Son of G.o.d. He, and not Peter, is the rock upon which the Church of Christ is built.

We see that the Lord speaks of the church as something in the future at that time. It was not then in progress, but He said, "I _will_ build my church." The word church means "to call out" (ecclesia), and denotes a company of people who are called out and called together for a certain purpose. The Lord calls this outcalled company "my church."

The formation of this church could only begin after the work of redemption on the cross had been accomplished. He had first to suffer and to die; He had to rise from the dead and ascend upon high; the Holy Spirit had to come from heaven before this church and its building could begin on earth. Therefore He said "I will build my church;" not I am building it now, or it has been building since Adam's day, but "I _will_ build."

The day on which the Holy Spirit was poured out marks the beginning of this church on earth. The company of believers who were waiting for the promised baptism with the Spirit (about 120-Acts i:15) were on the day of Pentecost by that baptism united into a body, the church. Ever since then all who believe on the Lord Jesus Christ and are born again, are put by the same spirit as members into that body. Of this we read in 1 Cor. xii:13: "For by our Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free, and have been all made to drink into one Spirit." On the day of Pentecost nothing was made known of the beginning of the church. Peter did not mention a word about the church. The full revelation concerning the church was given through the Apostle Paul. Of this we read in Ephes.

iii:1-7:

"For this cause I, Paul, the prisoner of Jesus Christ for you Gentiles, if ye have heard of the dispensation of the grace of G.o.d which is given me to you ward; 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; that the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel; whereof I was made a minister, according to the gift of the grace of G.o.d given unto me by the effectual working of his power."

The Apostle Paul states in these verses that he was made the channel of a revelation concerning a mystery which was not made known in former ages unto the sons of men. This mystery is that the Gentiles should be fellowheirs, and of the same body. The body of which he speaks, is the church. In that body Jews and Gentiles are gathered into one, as the one new man "where there is neither Greek nor Jew, circ.u.mcision nor uncirc.u.mcision, barbarian, Scythian, bond nor free, but Christ is all and in all." Of this bringing into one we read in the Gospel of John (chapter x) where our Lord spoke of entering the sheepfold (Judaism) and leading out His sheep. Then He mentioned other sheep, which were not of His fold (Gentiles): "Them also I must bring, and they shall hear my voice, and there shall be one flock and one shepherd." He came and led His first sheep out of the Jewish fold. On the day of Pentecost these Jewish believers were const.i.tuted the Church. That Gentiles should be added to that body was not made known then. It was revealed to the Apostle Paul. But the Lord indicates this fact here when He speaks of the other sheep. This He mentioned likewise in His prayer: "That they all (who believe on Him) may be one; as Thou, Father, art in me, and I in Thee, that they also may be one in us, that the world may believe that thou hast sent me" (John xvii:21). The Epistle to the Ephesians, in which the Spirit of G.o.d reveals this mystery, makes known the glory of the church, the body of Christ. He is the head of that body and as such the church is His own fulness, "the fulness of Him who filleth all in all" (Eph. i:23). Every member in that body shares the life of the risen, glorified head. Every member is quickened together with Christ, raised up and seated in the heavenlies in Christ Jesus (ii:5-6). And furthermore we read that the members of this body, that is, all true believers, saved by grace and born again, are made nigh by the blood of Christ, and have access by one Spirit unto the Father. "Now, therefore, ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of G.o.d; and are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone; in whom all the building fitly framed together groweth unto an holy temple in the Lord. In whom ye also are builded together for an habitation of G.o.d through the Spirit" (ii:19-22). Such is the church the body of Christ.

Every member in Christ and Christ in every member, each believer made nigh by blood, accepted in the beloved One, indwelt by the Holy Spirit and one Spirit with the Lord. The church is therefore the temple of G.o.d, the habitation of G.o.d through the Spirit.

Besides this life-relation of the church to the Head in glory, there is also a love-relation. Of this Ephesians v:21-33 bears witness. The church is the bride of Christ. He loved the church and gave Himself for it. She is part of that travail of His soul which He saw, the joy which was set before Him, for which He endured the cross and despised the shame. He also sanctifies the church and cleanseth it with the was.h.i.+ng of water by the Word, and finally 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. She is the pearl of great price for which He gave all. Her destiny is to be with Him in glory, to be like Him and to share His glory. For this true church there is no condemnation and no wrath, nor anguish and tribulation, but glory, honor and peace (Rom. ii:9-10). Wrath is coming for the world, but the Lord Jesus delivers His church from the wrath to come (1 Thess. i:10).

"For G.o.d hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ" (1 Thess. v:9).

II. What is the Tribulation?

The Word of G.o.d speaks of tribulation. Tribulations, distresses and all that goes with it are in the world on account of sin. Believers, though saved and no longer of the world, but delivered from this evil age, have tribulation and persecution likewise. Our Lord said to His disciples and to all who are His followers, "In the world ye shall have tribulation, but be of good cheer, I have overcome the world" (John xvi:33). "If they have persecuted me, they will also persecute you"

(John xv:20). "Yea, and all that will live G.o.dly in Christ Jesus shall suffer persecution" (1 Tim. 12). What a record Paul wrote of his own tribulations and persecutions. How great was his affliction, persecution, distress and manifold tribulation! (2 Cor. xi:16-32).

"Through much tribulation we must enter into the Kingdom of G.o.d" (Acts xiv:22). The believer is exhorted to glory (or boast) in these tribulations (Rom. v:3). Triumphantly in faith he can say, "Who shall separate us, from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" (Rom.

viii:35). "Rejoicing in hope, patient in tribulation," is another exhortation (Rom. xii:12). To the Corinthians Paul wrote, "I am filled with comfort, I am exceeding joyful in all our tribulation" (2 Cor.

vii:4). The Thessalonian Christians suffered greatly, but met it all victoriously so that Paul wrote them, "We ourselves glory in you in the churches of G.o.d for your patience and faith in all your persecutions and tribulations that ye endure" (1 Thess. i:4). If we today know but little persecution for Christ's sake, it is because we do not manifest in our lives separation from the world. "For unto you it is given in the behalf of Christ, not only to believe on Him, but also to suffer for His sake" (Phil. i:29). Tribulations, persecutions, sufferings for Christ's and for righteousness' sake belong to the church. They are really blessings, for all these things must work together for good to them that love G.o.d.

But there is another tribulation revealed in the Word of G.o.d which is of totally different nature. It is a tribulation which G.o.d permits as a judgment to come upon all the world, a tribulation in which Satan is concerned, in which he manifests his malice and his wrath. This tribulation has an altogether punitive character. In different portions of the Prophets we read of a great time of distress, such as the sword, famine and pestilence and other tribulations and judgments, which precede the visible manifestation of the Lord to deliver His earthly people Israel. This tribulation is always predicted to come upon Israel and upon the nations of the earth. It is mentioned in the New Testament, as we shall see directly; but the Old Testament gives us the full history of these tribulation judgments. The time when this tribulation takes place is "the end of the age," which, strictly speaking means the Jewish age. Every student of prophecy knows something of that all important revelation in Daniel ix, the seventy-week prophecy.[1]

The last prophetic week of seven years has not yet been. We are still between the 69th and the 70th week. Those coming last seven years of that interrupted Jewish age will bring these predicted judgments and the great tribulation. The last 3-1/2 years (or 1,260 days, 42 months) are the great tribulation itself.

We quote a few pa.s.sages: "Alas! for that day is great, so that none is like it, it is even the time of Jacob's trouble, but he shall be saved out of it" (Jer. x.x.x-7).