Vol 02 - Queries as to Things Connected With the Lord's Coming

Queries as to Things Connected With the Lord’s Coming Q. Will the saints be caught up before the Lord comes in glory and the tribes of the earth mourn because of Him?

(3.) The caution of 2 Thessalonians 2:1-12 seems to imply that the church must witness the full revelation and ἐνέργεια of the wicked one, and then expect the immediate coming of our Lord.

It is true, we are to be continually looking for the coming of our Lord; but is this inconsistent with the expectation of a previous tribulation?

A. The Old Testament saints and the church, which is being now formed by the Holy Ghost sent down from heaven, will be caught up to meet the Lord before His coming as Son of man in power and great glory, when all the tribes of the earth (or the land) lament. This necessarily follows from the doctrine laid down in Colossians 3:4, compared with 1 Corinthians 15:23, 1 Thessalonians 4:1-18, 2 Thessalonians 2:1-17, and other Scriptures, and from the prophetic intimation of Revelation 4:5 :, compared with Revelation 17:14; Revelation 19:14. For if Christ and the glorified saints appear together at the selfsame time in glory, it is evident that the saints must have been caught up, changed into His likeness, before that common manifestation of Him and them. Besides, the Revelation indicates their presence above, after their translation there, and before their appearing along with Him, under the symbol of the crowned and enthroned elders, who are seen in heaven when the seven churches disappear (Revelation 2:3.), and before the pre-millennial judgment of chapter 19., and the millennium of chapter 20. This interval is occupied here below by God’s preparation of Jews and Gentiles (separate from the glorified) who will be to His praise on earth, as the Old Testament saints and the church will be in heaven when the administration of the fullness of times is put under Christ, the Head of all things heavenly and earthly.

(1.) This helps to render Matthew 24:15-41 perfectly plain. Certainly there is no hint of the church’s escaping the tribulation by sudden flight here; for those spoken of are a remnant of converted Jews who will be found in Jerusalem, in connection with the temple and the sabbath in the latter day.

What possible ground is there to predicate this of the church of God, which is neither Jew nor Gentile, and which, save at its first origin, is found everywhere under heaven? What reason to take it away from the last days of this age, when God will again be savingly at work among the Jews in their land, protecting a remnant from the last fiery tribulation which the Antichrist will occasion, and fitting them as a people for the Lord, when He comes for their deliverance in the clouds of heaven, and the mass being apostate will be filled with terror and mourning and shame at His sudden glory which flashes on the world? That the elect of verse 31 cannot possibly mean the church is evident, if it were only from the passage itself; for the sight of the Son of man appalls all the tribes before He sends His angels to gather these elect from the four winds, from one end of heaven to the other. Now if you apply this to the same scene and persons as Colossians 3:4, you set one Scripture against another-the unerring proof of error. Distinguish between the saints already caught up, to be glorified with Him on high, and these elect gathered from all places of their dispersion here below, to be blessed under His reign here below, and the balance of truth is preserved. No doubt, then, the gathering of the elect here is after the great tribulation, but it is also after His appearing. It is therefore not the church which appears with Him when. He appears in glory, and which is promised (in Revelation 3:10) exemption not only from the place and circumstances of the great coming temptation, but also from its hour. The signs are, as usual, for the Jewish saints, who were wont to ask such things as evidence of the approaching accomplishment of their hopes.

(2.) 1 Thessalonians 4:1-18 No one contends that the living will be changed before the dead in Christ are raised. It is clear that, the latter being raised, and we who are then alive being changed as they, all together will be caught up to the Lord. The " last trump " of 1 Corinthians 15:1-58 is an allusion to the final signal of the break up of a Roman camp for its march. It has nothing whatever to do with the loud sound of trumpet in Matthew 24:1-51 (with which compare Isaiah 27:13), any more than with the seven trumpets of Revelation 8:1-13; Revelation 9:1-21; Revelation 10:1-11; Revelation 11:1-19

Undoubtedly when the Lord at His coming or presence (παρουσία) gathers the changed saints to Himself in the air, it is all, not some only, of those who up to that time have believed (compare πᾶσιν τοῖς πιστεύσασιν in 2 Thessalonians 1:10). But how does this present a difficulty to such as see from Scripture that others subsequently are to be converted, kept through the tribulation and blessed in the millennial kingdom of the Lord? It is the querist’s system which is at fault, not leaving sufficient room for all the elements, and of course therefore both leading to confusion in the various parts, and presenting a defective result. 1 Corinthians 15:1-58 presents (and so I may add 1 Thessalonians 4:1-18) our last trump, because the question is of the risen saints; Matthew 24:31 presents, if you will, the last trump of the Jewish saints then scattered over the earth. How does this identify the two, even if the trumpet in Matthew 24:1-51 had been styled the last trump, or " His elect " were called " all the elect?" neither of which is the fact. Is it a contradiction if the historian speaks of the last trump sounding for the tenth legion in Gaul, and of the trumpet gathering the twelfth legion in Syria?

(3). 2 Thessalonians 2:1-12 cautions us against the error of those who confounded the coming of the Lord to gather His saints on high with His day upon the lawless one. The misleaders of the Thessalonian believers sought to alarm them by the false cry that the day of the Lord was already present (ὡς ὃτι ἐνέστηχεν ἡ ἡμἐρα τοἐρα τοῦ χυρίου). This the apostle dispels, first, by a motive of consolation for the heart, as well as, secondly, by an express prophecy. First, he beseeches them, by the coming of the Lord. and their gathering together to Him, not to be shaken or troubled by this pretense (for which they feigned a revelation and even a letter of the apostle). The first act of the Lord, bound up with His very presence, is the translation of His own beloved ones to Himself. But, secondly, that day (mark, he does not say the Lord’s παρουςἱυ, but His day) should not come till the full development of the evil which His day is to judge. The mystery of lawlessness is now restrained: when he who hinders its outburst is withdrawn, then shall be revealed the lawless one whom the Lord Jesus will destroy by the breath of His mouth and annul by the appearance of His coming. Observe the striking difference between the terms in verses. 1, 8. When it is a question of gathering the saints, the phrase is simply His coming or presence; when it is a question of His day, or dealing in judgment with the lawless one, it is the shining forth of His coming-not παρουσἰα, only, but ἐπιφάνεια τῆς παρουσιας αὐτοῦ The real caution of the chapter would have preserved people now from an error kindred in principle, though not in form, to that which wrought among the Thessalonians.

We are then to be continually expecting the Lord, apart from either external signs or the final great tribulation, which Scripture connects with others, not with us, after we have been translated to heaven.