First Stage of Christ's Second Advent -- Part 4

The saints in Thessalonica were concerned about Christians who had fallen asleep “in” (dia, ablative of agency meaning through the intermediate agency of) Jesus. Although both the KJV and NASB translate the preposition dia asleep “in” Jesus, a study of this passage will prove that translation is questionable. The better translation could be “So also God will bring the ones who had fallen [aorist passive participle] asleep through the intermediate agency of Jesus.” What appeared to the Christians in Thessalonica to be the long night of death for all the saints who had died was reduced to a mathematical point—eternity. There was no past or future for the deceased but only an eternal present. Therefore, the dead in Christ live in terms of no time interval projected into it. No wonder John wrote, “…Blessed are the dead who die in the Lord from now on! Yes, says the Spirit, that they may rest from their labors, for their deeds follow with them” (Rev. 14:13 NASB).

Beginning with I Thessalonians 4:15, Paul gave the answer to the problem troubling the Thessalonian saints. The apostle wrote from the viewpoint of a close personal association with those under his care. He was daily burdened by the moral, personal, and doctrinal problems brought to him by the assemblies. However, there was more to his concern than settling opposing factions (I Cor. 1:10-17), disciplining the immoral (I Cor. 5:5), resolving personal disputes (I Cor. 6:1-8; Phil. 4:2, 3), and correcting doctrinal error (I Thess. 4:17; 2:1-5; II Thess. 3:12-16). Paul’s concern made great demands on his love. He drew attention to two complementary aspects of his love—sympathy for the weak and indignation for the offenders: “Who is weak without my being weak? Who is led into sin without my intense concern?” (II Cor. 11:29 NASB).

Paul’s words were authoritative: “For this [touto] we say to you by the word of the Lord…” (I Thess. 4:15 NASB). The demonstrative pronoun “this” (touto) refers to the things that follow. What Paul had to say was not his subjective opinion, but the word of God settled in heaven. The plural pronoun “we” included himself with the brethren to whom he was writing. Some have speculated from the following statement that Paul believed he would be alive when Christ comes: “…that we who are alive, and remain until the coming of the Lord, shall not precede those who have fallen asleep” (I Thess. 4:15 NASB). The pronoun “we” in this verse cannot be used to indicate that he believed he would be alive when the Lord comes. Although some make the argument, they evidently have forgotten some of the statements made by the apostle: “For to me, to live is Christ, and to die is gain” (Phil. 1:21 NASB). “But even if I am being poured out as a drink offering upon the sacrifice and service of your faith, I rejoice and share my joy with you all” (Phil. 2:17 NASB). “For I am already being poured out as a drink offering, and the time of my departure has come” (II Tim. 4:6 NASB). If one should argue that Paul believed he would be alive at the rapture when he used the pronoun “we,” he would have had to include all the brethren to whom he wrote: “knowing that He who raised the Lord Jesus will raise us also with Jesus and will present us with you” (II Cor. 4:14 NASB). “Who died for us, that whether we are awake or asleep, we may live together with Him” (I Thess. 5:10 NASB). The plural pronoun “we” was only a conversational way of speaking to those who were troubled by some things they were hearing. He was neither affirming nor denying whether he would be alive when Christ comes.

Paul used the personal pronoun “we” when speaking of the rapture. This pronoun refers to that part of the assembly that will be alive at the first stage of Christ’s second advent. The time of Christ’s coming was unknown to Paul; therefore, the apostle correctly used the pronoun “we.” The following Scriptures do not contradict I Thessalonians 4:15 and 17. (1) “FOR we know that if the earthly tent which is our house is torn down, we have [present active indicative of echo] a building from God, a house not made with hands, eternal in the heavens” (II Cor. 5:1 NASB). (2) “For I am already being poured out as a drink offering, and the time of my departure has come” (II Tim. 4:6 NASB). (3) “But I am hard-pressed from both directions, having the desire to depart and be with Christ, for that is very much better; yet to remain on in the flesh is more necessary for your sake” (Phil. 1:23, 24 NASB). Since the first advent of Christ, any Christian can use the personal pronoun “we” as Paul did two thousand years ago without contradicting the hope of the future rapture. The fact that Paul desired death or realized his martyrdom was at hand did not alter the time when the rapture will take place. God has an appointed time for everything, including the rapture.

Paul’s last words are, as they were meant to be, his best. Facing martyrdom, the apostle said, “At my first defense no one supported me, but all deserted me; may it not be counted against them. But the Lord stood with me, and strengthened me, in order that through me the proclamation might be fully accomplished, and that all the Gentiles might hear; and I was delivered out of the lion’s mouth. The Lord will deliver me from every evil deed, and will bring me safely to His heavenly kingdom; to Him be the glory forever and ever. Amen” (II Tim. 4:16-18 NASB).

Paul lived a progressively spiritual life, but it was not without hardship, persecution, and suffering. The apostle was forsaken but not forsaken. His times were not in his enemies’ hands (Ps. 31:14-18). He did not receive justice when men tried him, but he was assured of justice at the judgment seat of Christ. No man stood with Paul when men tried him, but the Lord stood with him. If anticipation led to such wonderful praise as he offered in II Timothy 4:18, what will be the reality?

Some say Paul used the word “kingdom” to describe the present “church.” Others say it describes the present dispensation. Scripture says nothing about a heavenly kingdom existing on earth between the first and second advents of Jesus Christ. How can believers enter into what they claim they have already entered—the kingdom? Scripture expresses the truth better than the words of men: “Therefore, brethren, be all the more diligent to make certain about His calling and choosing you; for as long as you practice these things, you will never stumble; for in this way the entrance into the eternal kingdom of our Lord and Savior Jesus Christ will be abundantly supplied to you” (II Pet. 1:10, 11 NASB).

Hope is the expectation of something righteous to its highest degree—the personal unmediated presence of Jesus Christ and His eternal kingdom. Therefore, “looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus; who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself a people for His own possession, zealous for good deeds” (Titus 2:13, 14 NASB). This passage of Scripture proves they were looking for the Savior, not events.

When Jesus Christ comes for His own, the living will not precede those who have fallen asleep: “For this we say to you by the word of the Lord, that we who are alive, and remain until the coming of the Lord, shall not precede those who have fallen asleep” (I Thess. 4:15 NASB). Paul wanted the living saints to know that they will not precede the deceased saints who lived before them: “For the Lord Himself will descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God; and the dead in [en, locative of place] Christ shall rise [future middle indicative of anistemi, to rise, stand up, come, depart, or appear] first [protos, first, before, or earlier—an adjective used as an adverb expressing time]” (I Thess. 4:16 NASB). Although anistemi is translated “rise” in the KJV and the NASB, nothing in Scripture contradicts the translation “appear.” The Greek adjective protos is used here to show that all the deceased saints will appear prior to the change of those who are living.

The descent of Jesus Christ will be with a “shout” with the “trumpet of God.” The future middle indicative of the verb katabaino means “I shall come down for Myself,” and that means His coming is without the intermediate agency of anyone. His coming with a shout means it will be a shout of command as of a general to his army. This reminds the Christian of “Lazarus, come forth” (John 11:43 NASB). However, Lazarus was not resurrected in the sense of the deceased saints or translated living saints who will be clothed with their house not made with hands in the heavens. Lazarus was brought to life from death to die again in time. Since Christ is the firstfruits of those who have fallen asleep, their bodies, which were perishable and mortal, will have put on the imperishable and the immortal (I Cor. 15:50-58). When Christ appears, Christians will be like Him: “…We know that, when He appears, we shall be like Him, because we shall see Him just as He is” (I John 3:2 NASB).

The voice of the archangel will be the shout of victory. Jude spoke of Michael the archangel who argued about the body of Moses (Jude 9). Why did the Devil argue about the body of Moses? Was it not in view of the fall and its doom to corruption? There could be no dispute if the body of Moses had been left in the grave. The ground of disputation was that something special was done to Moses’ body. The Lord buried Moses in a valley in the land of Moab (Deut. 34:6). Michael was appointed to guard Moses’ body. Satan saw special treatment given to Moses’ body; therefore, he contended with Michael for it. Satan was so strong that Michael had to call on the Lord for assistance. With the coming of Christ for His elect, Michael will give the utterance of victory.

The “trumpet of God” is the signal for assembly meeting. It sounded for the assembly of Israel to mount Sinai as God descended to the mount (Ex. 19:13). When Christ comes, the greatest assembly of saints will be assembled together, including all the chosen ones given to Christ in the covenant of redemption—those for whom He died and for whom He interceded.

The second advent of Christ should not be regarded as simply one act. It embraces a series of acts. The second advent should be considered in the light of the first advent. Christ’s first advent embraced a period of thirty-three years with numerous acts that were predicted related to that coming. To compare all the events of Christ’s second coming as the instantaneous results of His coming without violating order is impossible.

The announcement of the universality of death, “For as in Adam all die,” was followed by the positive declaration, “all shall be made alive.” Dying in Adam and being made alive in Christ are not simultaneous occurrences: “For as in Adam all die, so also in Christ all shall be made alive. But each in his own order: Christ the first fruits, after that those who are Christ’s at His coming, then comes the end, when He delivers up the kingdom to the God and Father, when He has abolished all rule and all authority and power” (I Cor. 15:22-24 NASB). The morning star appears before the day dawns, and the sun shines during the day. Jesus Christ is both the star and the sun. As the morning star, Christ will be seen by few, but all will see Him as the sun of righteousness (Rev. 22:16; Mal. 4:2).

I Thessalonians 4:13-17 is not parallel with Matthew 24:29-31. There may be certain similarities, but there are notable differences in the two passages. Only by ascertaining the proper interpretation of these two passages can one discover whether the elect of all ages will be resurrected before, during, or after the great tribulation. (Study I Cor. 15:20-24; I Thess. 4:13-17; Matt. 27:52.)