If Jesus is the eternal Son of God, where was He in the time of Moses?

Posted on June 21, 2025 by Jerry

 

My Comment:

I briefly engaged with two of my long term Muslim friends on Facebook regarding the question of “If Jesus is the eternal son of God, Where was Jesus during Moses’ Time?

Since this discussion on Facebook is relevant to the series I started yesterday, I thought it would be helpful to interject it here today.

The Muslim Challenge:

IF JESUS IS THE ETERNAL SON OF GOD, WHERE WAS HE DURING MOSES’ TIME?

Christians say Jesus is eternally the Son of God, equal with the Father and Holy Spirit as part of the Trinity. They claim He always existed — not just from His birth — and that He was “revealed” in the New Testament.

But here’s the problem…

During Moses’ time, or even Abraham, Noah, or David — there was no clear mention of a “Son of God” who is co-equal with God.

The Old Testament is absolutely silent on the Trinity. No verse ever says:

“God is three persons.”

“Worship the Son.”

“The Messiah will be God in human form.”

In fact, Moses taught pure monotheism:

“Hear, O Israel: the Lord our God, the Lord is ONE.” – Deuteronomy 6:4

No sons, no partners, no three-in-one.

So ask yourself:

Why did none of the prophets ever preach the Trinity?

Why didn’t Moses — called the friend of God — ever mention the Son?

Why didn’t God command people to believe in a three-person deity from the start?

CHRISTIAN RESPONSE (and its weakness):

They usually say:

“God gradually revealed Himself. In the Old Testament He was hidden; in the New Testament He revealed Himself fully through Jesus.”

Seriously?

So you’re telling me that the most important truth about God’s identity — the Trinity — was withheld for thousands of years, and only revealed after Jesus came?

So…

Abraham didn’t know it

Moses didn’t teach it

David never mentioned it

The entire Jewish nation missed it

… but somehow, the Church councils in Rome figured it out?

What kind of God hides His true identity for centuries, only to reveal it through a theological debate in the 4th century?

And don’t forget — even Jesus never said: “I am God, worship me.” He prayed to God, called God “my Father,” and submitted to His will. (John 5:30)

Islam gives the clear, consistent answer:

All prophets preached Tawhid — the oneness of God. No confusion. No contradictions.

Jesus (Isa) is a prophet and messenger — NOT divine, NOT a literal son.

God says clearly in the Qur’an:

“He begets not, nor is He begotten.” (Surah Al-Ikhlas 112:3)

So Christians — before defending “eternal Sonship” — ask yourself:

“Why was the Son of God missing for thousands of years?”

Because He was never there to begin with.

 

My response:

Once again, PixelMistakePicasso, you are not reading the Bible with discernment. You have not carefully compared Scripture with Scripture. I have carefully compared Scripture with Scripture so I know where Jesus was during the time of Moses, even if you claim you do not know.

Question asked of me:

where was Jesus sir?

My answer:

Muniru Adebambo A careful study of the Divine Names as they are employed in the Old Testament or Hebrew Scriptures will show attentive readers that Jesus in His pre-incarnate form was leading the nation of Israel in their journey out of Egypt to the Promised Land. One possible entrance point in a careful study of this subject would be Exodus 23:20 compared with Judges 2:1.

Exodus 23:20
20  Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared.
King James Version

Judges 2:1
1  And an angel of the LORD came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you.
King James Version

A study of the cross references I have given in the Ultimate Cross Reference Treasury will enable any Bible reader to trace the abundant evidence in the Bible itself which establishes the truth of my claim.

 

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No one can see God but they saw Jesus! Part 1

Posted on June 20, 2025 by Jerry

 

The Text:

Exo 33:20  And he said, Thou canst not see my face: for there shall no man see me, and live. (KJV)

Exo 33:20  But he said, “You cannot see my face, for no man can see me and live!” (UASV, Updated American Standard Version)

My Comment:

I have been busy for almost a week discussing this verse and many other Bible passages with a Muslim friend who certainly has a different understanding of this  passage than I do.

I think my Muslim friend makes a mistake in interpretation that is easy to make: he stakes his claim unbendingly upon his chosen interpretation, unable so far to understand that there is a better interpretation available.

The Musim challenge:

NO ONE CAN SEE GOD — BUT THEY SAW JESUS?

Exodus 33:20

“You cannot see My face, for no one may see Me and live.”

Let’s stop here.

This is not a parable. Not poetry. It’s a direct statement from God Himself to Moses — a prophet Christians, Jews, and Muslims all accept.

And it’s clear:

No one sees God. Ever. And lives.

But then the New Testament says:

People saw Jesus.

They touched him.

They ate with him.

They beat him.

They killed him.

So… who was that?

Because if Jesus was God, then either:

This Old Testament verse is false, or

Jesus is not God.

You choose.

Even the New Testament writers accidentally confirm the contradiction:

John 1:18 – “No one has ever seen God.”

Thank you, John.

Now explain how people saw Jesus — and didn’t drop dead.

The real truth?

God is unseen.

Jesus was seen.

Therefore, Jesus is not the God of Moses.

So once again, the Old Testament buries the Trinity.

My response:

My dear friend, PixelMistakePicasso, may I kindly suggest there is a better and more accurate way to understand the Bible than I see you employing.

You are correct when you state that the Bible itself declares in Exodus 33:20,

Exodus 33:20  And he said, Thou canst not see my face: for there shall no man see me, and live.  (KJV)

Yet, the Bible in both Old Testament and New Testament reports instances of people who saw God and lived:

Genesis 32:30
30  And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved.
King James Version

Judges 13:22
22  And Manoah said unto his wife, We shall surely die, because we have seen God.
King James Version

Isaiah 6:5
5  Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts.
King James Version

The answer to this question, has any human being seen God and lived, is YES.

Jesus explained in John 4:24 that “God is spirit: and they that worship him must worship him in spirit and in truth.”

Since God is spirit, He is invisible, and Jesus taught that “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him” (John 1:18, KJV).

For “he hath declared him” some modern English translations read “he has made him known.”

A careful study of Scripture demonstrates that when individuals saw God, it is Jesus in His pre-incarnate form that they saw.

I have included the following explanatory note in my Ultimate Cross Reference Treasury at John 1:18,

hath seen God. Note.—That is, hath seen God as He is in Himself, or apart from some form assumed to render Himself visible: and thus this passage and the following references are not contradictory to Gen 32:30, or Exo 24:9, 10, or Exo 33:11, or Mat 5:8. Moreover there is reason to believe that, on the occasions recorded in the Old Testament, it was The Word or Christ who appeared in the form of that nature in which he was afterwards to be revealed. Compare Isa 6:1 with Jhn 12:41, and 1Co 10:4; 1Co 10:9 (De Burgh, p. 226). Such pre-incarnate appearances of Christ are sometimes called Christophanies (Jhn 8:56; Jhn 8:58; Jhn 12:41). For Theophanies see +Gen 12:7 and +Gen 17:1). See also Gen 19:24 note and Gen 22:15 note.

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Daily Bible Nugget #951, Revelation 1:8

Posted on June 11, 2025 by Jerry

 

The Nugget:

Rev 1:8  I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. (KJV)

 

My Comment:

Revelation 1:8 was brought up in a recent discussion on Facebook.

I said:

PixelMistakePicasso Study the Bible a bit more accurately and you will learn that John in the book of Revelation calls Jesus God Almighty.

PixelMistakePicasso replied:

You’re referring to Revelation 1:8, right? Let’s quote it:

“I am the Alpha and the Omega,” says the Lord God, “who is, and who was, and who is to come, the Almighty.” (Revelation 1:8)

But here’s the thing — that verse is not Jesus speaking. It’s God the Father. Just look at the context:

Revelation 1:1 says this entire revelation was given by God to Jesus.

Verse 4 says: “Grace and peace to you from Him who is, and who was, and who is to come…” — clearly referring to God, not Jesus.

Verse 5 then says: “…and from Jesus Christ, the faithful witness…”

So the “Almighty” in verse 8 refers to the same God who gave the revelation to Jesus, not Jesus himself. The Greek clearly separates the speaker as “the Lord God”, not the “Son”.

Let’s be clear: Nowhere in the Book of Revelation does Jesus say “I am God Almighty.” That’s an assumption, not a quote.

In fact, even in Revelation 3:12, Jesus says:

“The one who is victorious I will make a pillar in the temple of my God… I will write on them the name of my God.”

How can Jesus be God Almighty and still say “my God” four times?

That’s not divine identity — that’s servant and subordinate language.

So no, Revelation doesn’t call Jesus “God Almighty.” The more you study it, the clearer it becomes: Jesus is distinct from God and never once claims to be Him.

Try again.

Quote me a verse where Jesus says “I am God Almighty.” I’ll wait.

 

I replied:

PixelMistakePicasso You ask,

Try again.
Quote me a verse where Jesus says “I am God Almighty.” I’ll wait.

I reply:

Not so fast, my dear friend!

I believe that even Muslims, not to mention Jehovah Witnesses (who also use these arguments) can actually learn to do what I call Real Bible Study.

You correctly identified one of the major texts in Scripture that support my claim, not yours:

Rev 1:8  I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

Note that:

This is Jesus who is speaking.

In my Bible commentary, The Ultimate Cross Reference Treasury, I include the following information to demonstrate that this verse (Revelation 1:8) is spoken by Jesus and applies to Him:

I am. This text, according to Daniel Waterland, “is to be interpreted (with all antiquity) of God the Son,” which he proves (1) from the context; (2) from antiquity; (3) from the weaknesses of the reasons for applying this text to the Father.

As to the context, all acknowledge that verse 7 applies to the Son; there is insufficient contextual warrant for making a sudden shift in this verse to avoid the application of divine titles to the Son, as the Arians argue for.

As to antiquity, both Ante-Nicene and Post-Nicene writers concur in applying this text to Christ, such that “never were men more unanimous than the ancients were in this matter; there being no one exception, on record, against it.”

As to reasons for applying this text to the Father, some argue that since in verse 4 the title “which is, which was, and which is to come” applies to the Father, the same title used here must likewise. But this fails to recognize that the same titles are often given to both, as the title “Alpha and Omega” most certainly is (Rev 1:11; Rev 1:17; Rev 2:8; Rev 22:13. See related note on Rev 3:14).

The objection that the title “the Almighty” is always in Scripture applied to the Father, never the Son, is mistaken, for:

(1) “it is mere groundless presumption to suppose that as often as that title is applied to the one God in the Old Testament, it is applied to the Father only: since it may often be understood indifferently either of Father, or Son, or of the whole Trinity”;

(2) “there are several texts of the Old Testament, which we have good reason to believe are to be understood particularly of God the Son. Psalms 24 has by the primitive Fathers been interpreted of Christ. The title Lord of hosts (Kurios dunameon), applied to Christ in that Psalm, is equivalent to Almighty (Kurios pantokrator), as the LXX Interpreters render the same words indifferently by one or other, as may easily be seen in a multitude of instances, by looking into Trommius’s Concordance.” John himself in his Apocalypse, Rev 4:8, alluding to Isa 6:3, where it reads “Holy, holy, holy, is the Lord of hosts,” gives not Kurios dunameon, (or sabaoth), but Kurios o Theos o pantokrator, Lord God Almighty. John likewise applies the title “Lord of hosts” to Christ, as can be seen by comparing Jhn 12:41 with Isa 6:5. Compare Zec 2:8; Zec 12:5; Zec 12:10 with Jhn 19:34; Jhn 19:37. “These instances are sufficient to check the confidence of such as roundly affirm, without a syllable of proof, that the title of pantokrator, Almighty, is in holy Scripture applied always to the Father only” (Waterland, Works, vol. 2, Sermon VI, “Christ’s Divinity proved from his Titles,” pp. 141-143; “A Second Defence of Some Queries,” pp. 562-565).

In reference to the title “the Almighty” note carefully the explanatory notes and the supporting CROSS REFERENCES I have given in the Ultimate Cross Reference Treasury:

the Almighty. Gr. pantokratōr (S# G3841, 2Co 6:18). The Apocalypse is the only portion of the NT in which pantokratōr occurs, except in 2Co 6:18. It is, however, of frequent occurrence in the Septuagint, and to that book we must look for the determination of its meaning. In Job it is used to translate shadday (S# H7706), the Almighty [Job 8:5]; elsewhere it is employed as the second member of the compound expression kurios pantokratōr which most frequently represents—not translates—the Hebrew compound Jehovah of hosts (see further in Craven, who concludes: From all these facts it is natural to conclude that pantokratōr was used as a term expressive of infinite supremacy, including the two coordinated ideas of universal dominion—God of hosts—and almighty power). The group of titles represents “the Lord Jehovah the God of Hosts,” a combination of Hos 12:5 and Amos 9:5 (Simcox). Rev 4:8; Rev 11:17; Rev 15:3; Rev 16:7; Rev 16:14; *Rev 19:6; *Rev 19:15; *Rev 21:22; Rev 22:12, 13, 14, 15, 16, **+Gen 17:1 with **Gen 19:24 note; Gen 28:3; Gen 35:11; Gen 43:14; Gen 48:3; +Gen 49:25, +*Exo 6:3, Num 24:4, Ruth 1:20, Job 8:5 g. **Psa 50:1 note. Psa 147:5, +*Isa 9:6; Isa 40:26, Hos 12:5, **+>Amos 4:13, LXX. Mat 28:18, Jhn 1:3; Jhn 8:56, Act 7:38, *2Co 6:18 g. Php 3:21.

NOTE PARTICULARLY THE CROSS REFERENCE TO AMOS 4:13, LXX.:

Amos 4:13  For, lo, he that formeth the mountains, and createth the wind, and declareth unto man what is his thought, that maketh the morning darkness, and treadeth upon the high places of the earth, The LORD, The God of hosts, is his name. (KJV)

Amos 4:13
he that. Note: This is a most powerful description of the majesty of Jehovah, the God of hosts. Job 38:4, 5, 6, 7, 8, 9, 10, 11, Psa 65:6, *Isa 40:12; Isa 42:5, +*Zec 12:1 note.

and createth. Heb. bara, Gen 1:1. Some modern critics allege that this word was not used before the time of Jeremiah; but it is used, besides the Pentateuch, in Psa 51:10; Psa 89:12; Psa 89:47; Psa 102:18; Psa 104:30; Psa 148:5, Ecc 12:1; and in Isaiah frequently (CB). Psa 135:7; Psa 147:18, +Isa 45:18 (*S# H1254). Jer 10:13; Jer 51:16.

wind. or, spirit. Heb. ruach, +Gen 3:8, Pro 30:4, Ecc 3:21, Ezk 37:9 mg. **Jhn 3:8.

and declareth. Psa 7:9; *Psa 139:2, +*Jer 17:10, Dan 2:28, Mat 9:4, Luk 7:39, 40, +*Jhn 2:25.

[CAREFULLY NOTE THE LXX RENDERING CITED NEXT:]

unto men. LXX. adds, “his Christ.” The LXX reads for Amos 4:13, “For behold, I am he that strengthens the thunder, and creates the wind, and proclaims to men his Christ, forming the morning and the darkness, and mounting on the high places of the earth, The Lord God Almighty is his name” (Bagster, Septuagint with Apocrypha Greek and English, p. 1088).

that maketh. *Amos 5:8; Amos 8:9, Exo 10:22; Exo 14:20, Isa 5:30, Jer 13:16.

darkness. +Exo 10:22, +Pro 20:20.

and treadeth. Deut 32:13 <rp. Deut 33:29 <rp. *Mic 1:3, Hab 3:19.

The Lord. Amos 3:13; Amos 5:8; Amos 6:8; Amos 9:6, *Isa 47:4; Isa 48:2, *Jer 10:16; Jer 51:19.

The God of hosts. LXX. renders, “The Lord God Almighty.” 2Sa 7:26, 27; Jer 31:35; Jer 50:34; Hos 12:5; Zec 2:8, 9; Zec 2:11; Zec 3:7; Zec 3:9, 10; Zec 13:7; Mal 3:1 all have “Lord (or Lord God) Almighty” where the Hebrew reads “Lord of Hosts” (+Psa 24:10). The Watchtower claim that Jesus is called “the mighty God” (Isa 9:6) but never “Almighty God” is proven false for John cites this very passage (Amos 5:13) from the LXX. in Rev 1:8 and applies this title to our Lord Jesus Christ. The LXX. usage and renderings show that “Almighty God” and “Lord of Hosts” were by them considered equivalent. >Rev 1:8 note.

is his name. +*Exo 6:3 note. Exo 15:3 <rp. +Psa 68:4; +*Psa 83:18.

LINK:

https://www.facebook.com/alex.turner.7712826/posts/pfbid02vac2ag5kdfqnxMMFQFe6C7e9DrzjsMHBakq3CL6nRbXZEzpizqcSMRiToXv46ny6l?comment_id=740525254967520&notif_id=1749606777721108&notif_t=feedback_reaction_generic&ref=notif

LINK TO RELATED REAL BIBLE STUDY PRIOR POST:

https://www.realbiblestudy.com/?p=1718

 

 

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Daily Bible Nugget #950, 1 Thessalonians 4:18

Posted on May 31, 2025 by Jerry

 

The Nugget:

1Th 4:18  Wherefore comfort one another with these words. (KJV)

1Th 4:18 So continue encouraging one another with this truth. (Williams NT)

1Th 4:18 So then, be consoling one another with these words. (EB, Emphasized Bible)

My Comment:

These words, written by the Apostle Paul long ago, are meant to be a continuing comfort to readers today.

Paul is answering the question asked by the Thessalonians about the status of those believers who die before the coming of our Lord Jesus Christ at the Pretribulation Rapture. Paul’s answer indicates that those who have died before this event will not be at any disadvantage compared to those who are alive when this takes place. They will be the first to experience bodily resurrection. Those who are alive on earth when this event takes place will immediately be transformed without experiencing physical death to have immortal, imperishable, tangible, glorified bodies like the body our Lord Jesus Christ now possesses.

Reading Paul’s words in their immediate and related contexts, it is clear that he did not at all suggest or state that believers of this age must live through the whole or any part of the Great Tribulation. Such a teaching directly contradicts Paul’s divinely inspired message of comfort.

To dig deeper into these subjects, read the cross references and the notes provided in the two sources shared below:

cross references from the original Treasury of Scripture Knowledge:

1 Thessalonians 4:18
Wherefore: 1Th 5:11, 1Th 5:14; Isa 40:1, 2; Luk 21:28; Heb 12:12

comfort: or, exhort, Heb 10:24, 25

 

cross references and notes from the Ultimate Cross Reference Treasury:

1 Thessalonians 4:18
Wherefore. 1Th 5:11; 1Th 5:14, Isa 40:1, 2, Luk 21:28, Heb 12:12.

comfort. Paul brings this message to comfort the Thessalonians. It is most clear in the Bible that Paul does not pose the threat of suffering through the Great Tribulation first. That would not be a message of comfort. In the very few passages in the New Testament (up to three: here, 2Th 2:1-3, and 1Co 15:22, 23, 24; 1Co 15:51, 52, 53) where Paul discusses or alludes to the Rapture, he never precedes the discussion with a mention of the Great Tribulation. The order is always first the Rapture with its attendant gathering together of believers unto the Lord Jesus Christ, followed by a later discussion of the time of the Great Tribulation and the Antichrist. In this immediate context, mention of anything that pertains to the Great Tribulation does not appear until the next chapter, Chapter 5, of 1 Thessalonians, thus chronologically after the Rapture. Many have argued otherwise, but those who have a different position on this matter have apparently failed to do all their homework. All believers are warned in Scripture that all who live godly in Christ Jesus shall suffer persecution (2Ti 3:12) and that we must through much tribulation enter into the kingdom of God (Act 14:22), but neither of those statements has any reference to believers of this church age going through the Great Tribulation which is a unique one-time future event of unparalleled magnitude (Mat 24:21). What I have presented above is the straightforward meaning of the Biblical text. You won’t likely find such detailed, direct discussion of Biblical text in context interpreted literally from those who hold to the mid-tribulation rapture, the Pre-Wrath rapture, the post-tribulation rapture, or to amillennial or postmillennial viewpoints. 1Th 3:2; 1Th 3:7; 1Th 5:11, Num 10:10, Isa 66:13, Jhn 11:19, Act 18:23; Act 20:12, 1Co 14:3; 1Co 14:31, +*2Co 1:4; 2Co 7:6, 7; 2Co 13:11, Col 4:8, 2Th 2:17.

or, exhort. 1Th 4:1; 1Th 4:10, 1Th 2:11; 1Th 5:11; 1Th 5:14, Isa 41:6, +1Co 14:3, 2Th 3:12, +*Heb 3:13; +*Heb 10:24; +*Heb 10:25.

one another. Ecc 4:10, Jhn 11:28, +Rom 12:5, +*Col 3:16.

these words. Jer 51:61, Tit 1:9.

 

 

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My Answers to some Muslim objections to Paul Part 3

Posted on May 29, 2025 by Jerry

 

I hope you have read my answer to your first question.

You ask, in your second question, “Who preached another gospel that Jesus never preached?”

In the New Testament it is Paul who charges the Judaizers of preaching another Gospel,” mentioned in two places:

2 Corinthians 11:4  For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him.

Galatians 1:6  I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel:

If you take the time to be honest, and take the time to read carefully, I believe you will see that it is not Paul who is preaching “another Jesus.” It is not Paul who teaches “another Gospel.” It is the enemies of Paul and the enemies of Jesus who are doing this.

That the enemies of Paul and Jesus are the ones teaching and preaching false doctrine is very plain, as you will see, when I now address your claim:

I explained before that the Judaizers are not genuine Christians. What the Judaizers taught contradicts what Jesus taught and contradicts what Paul taught. The Judaizers were attempting to force or entice Gentile Christians to first become Jews in order to then become Christians.

You stated:

Paul omitted the First Commandment in Romans 13:8-10, the most serious one. He did it on purpose to promote his new Mystery Gospel, the New Testament.

I answer:

Paul did not omit anything. Paul is teaching exactly what Jesus plainly taught:

Paul is emphasizing the commandment of Jesus “to love one another”:

Romans 13:8  Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.

Paul is teaching that “for he that loveth another hath fulfilled the law.”

Paul says this again in the next verse:

Romans 13:9  For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.

Paul repeats this yet again in the next verse:

Rom 13:10  Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.

THIS IS EXACTLY WHAT JESUS TAUGHT:

Matthew 22:37-40
37  Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.
38  This is the first and great commandment.
39  And the second is like unto it, Thou shalt love thy neighbour as thyself.
40  On these two commandments hang all the law and the prophets.
King James Version

Jesus taught this in answer to the following question that was addressed to Him:

Matthew 22:36  Master, which is the great commandment in the law?

Your second claim states:

“Thats why Jesus warned in 2John 1:9-11 that whoever does not abide in the teaching of Jesus does not have God.⁉️”

Your claim is mistaken. Jesus did not warn what is stated in 2 John 1:9-11. The Apostle John stated this. I explained to you what John was warning against when John wrote these words. John is warning against the false teachers of his day who did not believe that Jesus is coming back in the same resurrected physical body he had when He ascended to heaven because the false teachers taught the mistaken idea that anything physical is evil.

You ask in your final question:

“How can you say this Pauls New Testament is the word of God❓”

Paul’s writings in the New Testament are directly stated to be Scripture by Peter in 2 Peter 3:15-18,

2Pe 3:15  And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you;
2Pe 3:16  As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.
2Pe 3:17  Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness.
2Pe 3:18  But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen.

Peter warns against those who “wrest” or twist or falsely interpret what Paul has written in his letters, “as they also do the other Scriptures, unto their own destruction.”

Therefore, Peter calls the writings of Paul, as we now have them in the New Testament, Scripture.

We all need to “grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.” The best way I know of to do that is to carefully read and believe what is contained in the New Testament. That is what I encourage you to do.

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My Answers to some Muslim objections to Paul Part 2

Posted on May 28, 2025 by Jerry

I continued my discussion and answers by saying:

Thank you for continuing our discussion. I am happy to answer your questions.

You ask, in your first question, “Who is that false and satanic apostle in 2 John 1:10, 11 ?”

My answer: To learn who it is that John is referring to, it helps to read the verses that come right before the verses you are asking about:

2Jn 1:3  Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love.

2Jn 1:4  I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father.
2Jn 1:5  And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another.
2Jn 1:6  And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it.

The Apostle John carefully explained just which commandments he is talking about when he wrote on this subject in his first letter:

1Jn 3:23  And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment.

The Apostle John, therefore, is not focusing on the Ten Commandments, but on Two Commandments:

(1) Believe on the name of his Son Jesus Christ, and
(2) love one another, as he [Jesus Christ] gave us commandment.

Next, the Apostle John writes:

2Jn 1:7  For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist.

Who are the deceivers John is talking about? He is talking about those who are teaching that when Jesus comes back He is not returning in His original physical body: in the underlying Greek text of the New Testament the present participle is used, which in modern English would be translated “Jesus Christ coming in the flesh.” These “deceivers” are the false teachers who believed that the flesh or body is evil. They are the early instances or examples of a group later called the Gnostics.

Paul never taught such a false doctrine. He taught against this doctrine in his letter to the Colossians.

I already gave you the evidence that Peter (Cephas), James, and John gave Paul and Barnabas the right hand of fellowship, as mentioned in Galatians 2:9.

Gal 2:9  And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.

This action by Peter, James, and John means they, as the leaders of the Christian church, fully accepted Paul and Barnabas and approved of the doctrine they taught.

Therefore, it is IMPOSSIBLE that the Apostle John in his second letter makes any reference at all to the Apostle Paul. Such an idea is totally mistaken.

 

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My Answers to some Muslim objections to Paul Part 1

Posted on May 25, 2025 by Jerry

 

A Muslim posted a meme on the Internet which states:

“The Gospel which Paul preached”

1 Corinthians 15:

1Co 15:3  For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;

1Co 15:4  And that he was buried, and that he rose again the third day according to the scriptures:

Paul and his sidekick Luke authored 2/3 of the New Testament.

Pagen Paul calls Jesus apostels Matthew, Peter, Mark, John, etc., of being false.

My response:

This meme represents a total misreading of the New Testament text. Paul did not preach “another Gospel.” That is what Paul condemned others for doing. See Galatians 1:6-9. Paul was commissioned by our Lord Jesus Christ Himself to be His Apostle. This is recorded in Acts 9:15 and context.

Gal 1:6 I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel:

Gal 1:7 Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.

Gal 1:8 But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.

Act 9:15 But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel:

Act 9:16 For I will shew him how great things he must suffer for my name’s sake.

Act 9:17 And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost.

Act 9:18 And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized.

 

Muslim challenge to me:

When John was in prison, Jesus came to Galilee and preached his gospel. What gospel did Jesus preach in Galilee? Then there is no New Testament.

That is what Jesus warned you in 2 John 1:9-11 that whoever does not abide in the teaching of Jesus does not have God.

How can you say this Paul’s New Testament is the word of God?

Now after John was put in prison, Jesus came to Galilee, preaching the gospel of the kingdom of God (Mark 1:14).

What Gospel was he preaching? Certainly not the books of Matthew, Mark, Luke, or John, which didn’t exist in his lifetime.

My response:

The Gospel of the Kingdom of God is firmly based upon the teaching of the Hebrew Scriptures. The books of Matthew, Mark, Luke, and John are the first century primary source records of what Jesus did and taught.

 

How can you logically make reference to Mark 1:14 if you do not consider the writing that contains it to truly represent the message of our Lord Jesus Christ?

 

Muslim response to me in the form of a meme which states:

“Pagen Paul calls Jesus apostels Matthew, Peter, Mark, John, etc, of being false apostels of Christ, deceitful workers 2 Corinthians 11:13.”

My  response:

In order to understand a verse such as 2 Corinthians 11:13 it is necessary to understand the contexts correctly.

2Co 11:13  For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ.

In this case, Paul is not being critical of Matthew, Peter, Mark, or John. He never accused them of being false apostles.

Paul is accusing the Judaizers of being false apostles. These were individuals who attempted to derail the work of Paul’s ministry to the Gentiles. The Judaizers taught that to become a Christian, a person must first become a Jew. This is explained in detail in Acts chapter 15:

Act 15:1  And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.
Act 15:2  When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.

Paul is not criticizing Peter. Peter, if you read his writings in the New Testament, called Paul’s writings Scripture:

2Pe 3:14  Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless.
2Pe 3:15  And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you;
2Pe 3:16  As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.
2Pe 3:17  Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness.
2Pe 3:18  But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen.

Peter in his very last words at this end of his second letter speaks of Paul as “our beloved brother Paul.” Peter speaks of Paul’s letters as being hard to understand for the unlearned and unstable, for those enemies of Paul wrest or twist what Paul has written, “as they do also the other scriptures, unto their own destruction.” Peter, therefore, very clearly considers the writings of Paul to be Scripture.

Mark worked with Peter, and the Gospel that Mark wrote reflects the teaching and preaching of Peter. Paul refers to Mark in one of his letters very favorably:

2 Timothy 4:11
11  Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry.
King James Version

John was one of the three “pillars of the church” who extended the right hand of fellowship to Paul and Barnabas:

Galatians 2:9
9  And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.
King James Version

That means that Peter (Cephas), James, and John fully accepted the validity of Paul’s ministry.

All this evidence directly contradicts your claim. Therefore, you are mistaken in your understanding of the historical record given in the New Testament.

Based on what Peter wrote about the writings of Paul, anyone who twists them does so to their own eternal destruction. May the Lord Himself grant you grace and wisdom as you more carefully read the Bible from now on.

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Daily Bible Nugget #949, 1 Thessalonians 4:17

Posted on May 24, 2025 by Jerry

 

The Nugget:

1Th 4:17  Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. (KJV)

1Th 4:17 then those of us who are still living will be caught up along with them on clouds in the air to meet the Lord, and so we shall be with the Lord forever. (Williams NT)

1Th 4:17 then we who are living, who are remaining over, together with them shall be caught away in clouds to meet the Lord in air, and so always with the Lord we shall be; (YLT, Young’s Literal Translation)

1Th 4:17  Then we who are alive, who remain, will be snatched away at the same time together with them in the clouds for a meeting with the Lord in the air, and thus we will be together with the Lord always. (LEB, Lexham English Bible)

1Th 4:17  Then we who are alive, who are left, will be suddenly caught up together with them in the clouds to meet the Lord in the air. And so we will always be with the Lord. (NET Bible)

1Th 4:17 then *we*, the living who remain, shall be caught up together with them in the clouds, to meet the Lord in the air; and thus we shall be always with the Lord. (Darby translation)

1Th 4:17 Then we who are still living will be taken up together with them into the clouds to see the Lord in the air: and so will we be for ever with the Lord. (BBE, Bible in Basic English)

1Th 4:17  After that we who are still alive at that time will be gathered up with those who have died. We will be taken up in the clouds and meet the Lord in the air. And we will be with the Lord forever. (ERV, Easy to Read Version)

1Th 4:17 Next, all of us who are still alive will be taken up into the clouds together with them to meet the Lord in the sky. From that time on we will all be with the Lord forever. (CEV, Contemporary English Version)

My Comment:

1 Thessalonians 4:17 is the key verse in the Bible about the Pretribulation Rapture. I have heard and read the objection that the word “rapture” is not in the Bible. My answer to that is that the underlying concept is in the Bible, right here in 1 Thessalonians 4:17. The term “rapture” is taken from a Latin term, rapio, expressed in English by the word rapture, in reference to the underlying Greek word harpadzo translated as caught up in the KJV. Elsewhere in the Bible the term translation is used (Hebrews 11:5 in reference to Enoch who was translated) and in older writers (including George N. H. Peters three volume work, The Theocratic Kingdom, who uses the term translation in reference to the Pretribulation Rapture many times but never uses the term rapture).

The Rapture of living believers of this age must be Pretribulational because Paul always mentions the Rapture before he discusses the Day of the Lord, a time when the Great Tribulation takes place. I present the Biblical evidence below in my notes on 1 Thessalonians 4:17 taken from my Ultimate Cross Reference Treasury.

To dig deeper into the correct meaning and teaching of 1 Thessalonians 4:17 read and study carefully the cross references and the explanatory notes as given in the two Bible study resources below:

from the original Treasury of Scripture Knowledge:

1 Thessalonians 4:15
by the: 1Ki 13:1, 1Ki 13:9, 1Ki 13:17, 18, 1Ki 13:22, 1Ki 20:35, 1Ki 22:14

which are: 1Co 15:51, 52, 53; 2Co 4:14

prevent: Job 41:11; Psa 88:13, Psa 119:147, 148; Mat 17:25

asleep: 1Th 4:13

 

from the Ultimate Cross Reference Treasury:

1 Thessalonians 4:17
Then. Gr. epeita [S# G1899, thereupon, thereafter (CB), marking the order of events, but not necessarily indicating any interval (Hogg & Vine, p. 144): Rendered (1) then: Mrk 7:5, Luk 16:7, Jhn 11:7, Gal 1:18; Gal 2:1, 1Th 4:17, Heb 7:27, Jas 3:17; Jas 4:14, (2) after that: 1Co 12:28; 1Co 15:6, 7, Heb 7:2, (3) afterward(s): 1Co 15:23; 1Co 15:46, Gal 1:21]. FS157, +1Co 15:6. 1Co 15:52.

we which. *+1Th 4:15, 1Co 15:23, 24; 1Co 15:52.

are alive. Note that “alive and remain” is a reference to believers who are alive when the “dead in Christ” have been resurrected. Paul is contrasting the time of resurrection of the living saved with the dead in Christ. He declares that the “dead in Christ” rise first, “then we who are alive and remain” shall be caught up together with them. There is no discernible lapse of time between these two events, for Paul describes these events in 1Co 15:52, saying, “In a moment, in the twinkling of an eye … and the dead shall be raised incorruptible, and we shall be changed.” There is no intervening time element designated between “raised incorruptible” and “we shall be changed.”

caught up. Gr. αρπαγησομεθα, *S# G726, harpadzo. Mat 11:12 (take). Mat 13:19 (catcheth away). Jhn 6:15 (take…by force). Jhn 10:12 (catcheth). Jhn 10:28 (pluck), Jhn 10:29 (to pluck). Act 8:39 (caught away). Act 23:10 (take…by force). 2Co 12:2 (caught up), 2Co 12:4 (caught up). Jud 1:23 (pulling). Rev 12:5 (caught up).

This clause gives the basis for belief in the Rapture (from the Latin, rapio) of the living saints.

The Rapture is clearly Pretribulational, for Paul’s purpose is to comfort (1Th 4:18) the Thessalonians by calling attention to this glorious prospect and blessed hope (**Tit 2:13).

Paul corrects the mistaken view of the Thessalonians again in the second epistle by showing that the day of Christ was not at hand.

Logically, this must refer to the fact that they had been taught and correctly understood that the day of Christ was secret in its initial stage—at least unknown to the world, and not the public manifestation of Christ at his return in glory, or they could not have been confused about the day of Christ having already transpired, or being already present, without their having had a part in it, 2Th 2:1.

Paul argues they could know that the day had not yet come because the Rapture had not taken place (2Th 2:1), nor had the great apostasy and the revelation of the Antichrist transpired (2Th 2:3; 2Th 2:8).

Careful students of prophecy have noted that the Second Advent of Christ takes place in two stages: at the first stage Christ’s coming for his saints is unobserved by the world (Isa 26:20, Zep 2:3, +*Mat 24:42 note. 1Th 5:2, 2Th 2:1, 2Pe 3:10); the last stage, when Christ comes with his saints, is most public and visible (Joel 3:11, +*Zec 14:5, +*Mat 24:30, +*Rev 1:7; Rev 19:14).

The timing of the first stage is not revealed; the Rapture is imminent: it could take place at any time.

The second stage takes place at the end of the Great Tribulation, therefore the precise timing will be known (+*Mat 24:42 note. Dan 9:27; Dan 12:7).

Because many prophetic events take place between the two stages, the time interval may be greater than the usually postulated seven years. The amount of time between the Rapture and the onset of the Tribulation is apparently unrevealed, but in terms of events predicted to transpire between the two events, considerable time is involved.

This fact utterly demolishes the contentions of those who believe in the “pre-wrath rapture of the church,” for they cannot account for how the events can take place in their shortened time frame between these two events.

The Rapture is clearly Pretribulational (note the sequence of discussion in 1 Thessalonians chapter 4 which discusses the Rapture with no mention of the Great Tribulation, followed in chapter 5 where the Great Tribulation is mentioned at verse 2, 1Th 5:2). 1Ki 18:12, 2Ki 2:11; 2Ki 2:16, +*Psa 7:6; +*Psa 7:7; Psa 50:5, Isa 57:1, Joel 2:32, +*Zep 2:3, Mat 11:12 g. Mat 13:19 g. %Luk 17:34, Jhn 6:15 g. Jhn 10:12; Jhn 10:28, 29 g. **Act 8:39; Act 23:10, **+2Co 12:2, 3, 4, Jud 1:23, Rev 11:12; *Rev 12:5.

together with them. 1Th 4:14, 1Th 5:10, Psa 50:5, +*Eph 1:10, **2Th 2:1.

in the clouds. Gr. en nephelais, “the instrumental case, by means of clouds, portrays clouds as the vehicle by which the rapture of the saints is executed” (Boyce W. Blackwelder, Toward Understanding Thessalonians, p. 101). Ellicott explains “the clouds forming the element with which they would be surrounded, and in which they would be borne up to meet their coming Lord.” “…upon which the glorified and luciform body will be caught up in the enveloping and upbearing clouds” (Comm. on Thessalonians, p. 65, 66). Other interpreters more generally understand this as “in clouds,” as the Greek article is lacking. +Gen 9:13, +*Exo 13:21; +*Exo 16:10; Exo 19:9; Exo 24:16, Num 11:25, +**2Ch 5:13, Psa 18:11, 12; +*Psa 68:17, Isa 19:1, +*Dan 7:13, Mat 17:5; +*Mat 24:30; Mat 26:64, Mrk 14:62, Act 1:9, 1Co 10:2 note. +*Rev 1:7; **Rev 11:12.

to meet. Gr. apantēsis (S# G529). FS171J9, +Act 16:1, Alford notes “as he descends.” The word “implies meeting one who was approaching—not merely a ’meeting with’ a person.” “Christ is on His way to this earth: and when De W. says that there is no plain trace in St. Paul of Christ’s kingdom on earth,—and Lun., that the words show that the Apostle did not think of Christ as descending down to the earth, surely they cannot suppose him to have been so ignorant of O. T. prophecy, as to have allowed this, its plain testimony, to escape him” (Greek Testament, vol. 3, p. 276). Almost invariably the word suggests that those who go out to meet him intend to return to their starting place with the person met (Hogg & Vine, p. 146). 1Sa 13:10, 1Ki 9:14, 2Ch 15:2; 2Ch 19:2, Psa 84:7, Mat 25:1 g, Mat 25:6 g, Mat 25:31, Jhn 11:20; Jhn 11:28, Act 16:1; *Act 28:15 g. Col 3:4, *2Th 2:1.

the Lord. 2Th 1:7.

in the air. The word for “air” in Greek is aer, a reference to the dense atmosphere of earth, not aither (a word not used in the New Testament), which would refer to the upper atmosphere. Act 22:23, 1Co 9:26; 1Co 14:9, Eph 2:2, Rev 9:2; Rev 16:17.

and so. Nothing in this verse remotely suggests that we accompany Christ thereupon back to heaven! The Greek grammar indicates Christ continues to his destination, which is earth. +*Psa 16:11; *Psa 17:15; *Psa 49:15; Psa 73:24, Isa 35:10; Isa 60:19, 20, Jhn 12:26; +*Jhn 14:3; Jhn 17:24, **2Co 5:8, +*Php 1:23, 2Pe 3:13, Rev 7:14, 15, 16, 17; Rev 21:3, 4, 5, 6, 7; Rev 21:22, 23; Rev 22:3, 4, 5.

so. i.e. by resurrection or translation (CB).

ever be. Wordsworth states “We shall be caught up into the air, and so be ever with Christ. There is no indication of any intervening Millennium on earth between Resurrection and heavenly glory” (Greek Testament, vol. 2, p. 19). His misunderstanding is grounded in his failure, among other things, to note that only the righteous are spoken of as being included in this resurrection. His careful observation earlier on the same passage, that the “circumstances of the Second Advent, and of the Last Judgment, appear to have been prefigured by those of the Giving of the Law on Mount Sinai” is carefully drawn:

[“The circumstances of the Second Advent, and of the Last Judgment, appear to have been prefigured by those of the Giving of the Law on Mount Sinai; Men will be judged according to their works, of which the Law of God is the Rule: and therefore the future Great Assize, in which men will be rewarded or punished according to their Deeds, to be then judged by the standard of the Divine Law, was fitly typified by the promulgation of that Law. Compare the words of Moses describing the delivery of the Law (Exo 19:16) with the language used by the Apostle here describing the last Judgment (1Th 4:16, 17, 18 ?). Compare 2Th 1:8.

There is also mention made by Moses of the cloud, 1Th 4:16, Compare here, verse 17 (1Th 4:17).

Also the Law was given with the ministry of Angels (Act 7:53, Gal 3:19), and Angels will come with the Lord to Judgment.

The Trumpet here and in 1Co 15:52 seems to be no other than that of the Seventh Angel in the Apocalypse (Rev 11:15, 16, 17, 18).

Whether you eat or drink, or wake or sleep, let that Trumpet be ever sounding in your ears with this call, “Arise, ye dead; come ye to the Judgment” (St. Jerome ap. A Lapide).”],

Except for the mistaken connection with the Last Judgment, Wordsworth independently confirms Peters, cited below. Further confirmation of such connections is provided by the study of “Antitypical Parallels” alluded to by Peters (Theocratic Kingdom, vol. 2, Proposition 121, Observation 8, note 28, point 4, p. 191), but developed fully by others as in Antitypical Parallels; or, The Kingdom of Israel and of Heaven, by “Gershom” (Major General J. E. Goodwyn), London: S. W. Partridge, 1866, pp. xxiv, 1-501. Psa 140:13, *+Jhn 12:26.

with the Lord. Paul, having accomplished his purpose of comfort by asserting that the living saints would rejoin deceased believers at the rapture, abruptly stops the discussion.

No doubt the Thessalonians had received much fuller instruction from Paul about prophecy when he was with them in person. We are left to infer from other Scripture where the saints will go once they are raptured.

The usual view is that Christ takes the saints back to the third heaven, some believe forever, others suppose for the seven years of the Tribulation.

Interestingly enough, Paul does not say here, nor does Scripture elsewhere state, that the saints return to heaven.

(See the following references, which I have carefully noted, as they are not represented in the indexes in Peters’ volumes: Theocratic Kingdom, volume 3, Proposition 170, Observation 6, pp. 59, 60, Prop. 166, Observation 6, note 1, pp. 25, 26,

For other significant references to the “third heaven” in Peters not found in his indexes see: Volume 1, pp. 245, Prop. 35, Observation 2; page *596, Prop. 89, Observation. 1; page 602; Prop. 90, Observation 5; page 615, Prop. 93, Observation 6, point 2; Volume 2, pp. 11, 12, Prop. 107, Observation 2, page 13; Prop. 107, Observation 4; page 29; Prop. 108, Observation 3, note 7; page 222, Prop. 123, Observation 4; page 227, Prop. 125, p. 227; page 303, Prop. 128, Observation 12; page 341, Prop. 131, Observation 3; page **346, Observation 7; page **377, Prop. 134, Observation 2, point 15; page 378; Prop. 134, Observation 2, note 3; page 411, Prop. 138, Observation 3; page *501, Prop. 148, Observation 3; pages **575, 576, Prop. 154, Observation 3, note 1 & 2; page 578, Observation 5, point 4; Volume 3, p. 25, 26, Prop. 166, Observation 6, note 1; page 46, Prop. 169, Observation 2, note 2; page 453, Prop. 196, Observation 4, note; page 459, Prop. 196, Observation 12, point 7).

Peters cogently argues that such a removal of the saints from this earth to heaven with Christ (especially if conceived of as a permanent removal) would be in violation of prophecy and covenant, which place the inheritance and kingdom of Christ here upon this earth (+*Mat 5:5, +*Act 7:5 note. +*Eph 1:11 note. +*Heb 11:13; +*Heb 11:16 note).

Peters establishes at length and in great detail from Scripture that the saints will be taken by Christ to some secure appointed place upon earth (+*Deut 33:2) to organize and prepare for the establishment of the kingdom, when believers will receive their training and appointments (+*Jhn 14:2, where “house” is put for “kingdom,” and “mansions” is a reference to “abiding or dwelling places”) to posts of rulership and responsibility (Psa 149:4, 5, 6, 7, 8, 9, Mat 19:28, 29; Mat 24:47; Mat 25:21; Mat 25:23, Luk 22:29, 30, 1Co 6:2, 2Ti 2:12, Rev 2:26, 27; Rev 20:4; Rev 20:6) in that kingdom (Theocratic Kingdom, vol. 3, Proposition 166, pp. 17-28).

When the preparation is complete, Christ will march (+*Deut 33:2, *Isa 63:1, 2, 3, 4, 5, 6) upon his enemies, then victorious will ascend the Mount of olives (Zec 14:3, 4, 5) and enter Zion (*Isa 1:27; +*Isa 51:11; +*Isa 59:20, *Joel 3:16, *Zec 1:16; *Zec 1:17, +*Rom 11:26) with all his saints, and establish his kingdom over the whole earth, ruling from Jerusalem (Isa 24:23, Zec 14:9).

with the Lord. **+Deut 33:2, Psa 149:4, 5, 6, 7, 8, 9, Hos 12:4, Zec 14:9, +Mat 5:5; Mat 19:28, 29; Mat 24:47; Mat 25:21; Mat 25:23, +**Luk 1:32; +**Luk 1:33; Luk 22:29, 30, Jhn 12:26; +*Jhn 14:2; +*Jhn 14:3, +Act 7:5, +Rom 11:26, 1Co 6:2, 2Co 5:8, +Eph 1:11, **Col 3:4, *2Th 2:1, 2Ti 2:11, 12, Heb 9:28 note. +Heb 11:13; Heb 11:16, Rev 2:26, 27; Rev 20:4; Rev 20:6.

 

 

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Daily Bible Nugget #948, 1 Thessalonians 4:16

Posted on May 22, 2025 by Jerry

 

The Nugget:

1Th 4:16  For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:  (KJV)

1Th 4:16 because the Lord himself, in a shout, in the voice of a chief-messenger, and in the trump of God, shall come down from heaven, and the dead in Christ shall rise first, (YLT, Young’s Literal Translation)

1Th 4:16 for the Lord himself, with an assembling shout, with archangel’s voice and with trump of God, shall descend from heaven; and the dead in Christ shall rise first; (Darby translation)

1Th 4:16  For the Lord himself will come down from heaven with a shout of command, with the voice of the archangel, and with the trumpet of God, and the dead in Christ will rise first. (NET Bible)

1Th 4:16  For the Lord himself will descend from heaven with a shout of command, with the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first. (LEB, Lexham English Bible)

1Th 4:16 Because the Lord Himself shall come down from Heaven with a commanding shout of an archangel’s voice, and with God’s trumpet. And the dead in Christ will rise again first. (LITV, Literal Translation of the Holy Bible)

1Th 4:16 Because our Lord will himself descend from heaven, with the mandate, and with the voice of the chief angel, and with the trump of God; and the dead who are in the Messiah, will first arise; (Murdock NT)

1Th 4:16 For the Lord Himself, at the summons sounded by the archangel’s call and by God’s trumpet, will come down from heaven, and first of all the dead in union with Christ will rise, (Williams NT)

1Th 4:16 Because the Lord himself will come down from heaven with a word of authority, with the voice of the chief angel, with the sound of a horn: and the dead in Christ will come to life first; (BBE, Bible in Basic English)

1Th 4:16  There will be the shout of command, the archangel’s voice, the sound of God’s trumpet, and the Lord himself will come down from heaven. Those who have died believing in Christ will rise to life first;  (GNB, Good News Bible)

1Th 4:16  The Lord will come from heaven with a command, with the voice of the archangel, and with the trumpet call of God. First, the dead who believed in Christ will come back to life. (GW, God’s Word translation)

1Th 4:16  The Lord himself will come down from heaven with a loud command, with the voice of the archangel, and with the trumpet call of God. And the people who have died and were in Christ will rise first.  (ERV, Easy to Read Version)

1Th 4:16 With a loud command and with the shout of the chief angel and a blast of God’s trumpet, the Lord will return from heaven. Then those who had faith in Christ before they died will be raised to life. (CEV, Contemporary English Version)

My Comment:

Our Lord Jesus Christ will return for those who believe and trust in Him BEFORE the onset of the Great Tribulation in an event called the Pretribulation Rapture.

This passage, 1 Thessalonians 4:16, together with the very next verse, 1 Thessalonians 4:17, is the most detailed discussion or presentation about this event found in the Bible. Taking these two passages together makes it most evident that the dead in Christ and the believers who are alive at the time this event takes place together at virtually the same moment in time are taken up to meet our Lord Jesus Christ as He returns to the earth.

There is no discernable time gap between what takes place in 1 Thessalonians 4:16 and what transpires immediately after in 1 Thessalonians 4:17 beyond what Paul in 1 Corinthians 15:52 calls “In a moment, in the twinkling of an eye,” where Paul speaks of this same event.

I mention this because I read with great interest just last week a book by a sincere student of the Bible where at the end of his book he suggests that we must insert a time gap of 1000 years between 1 Thessalonians 4:16 and 1 Thessalonians 4:17. That, for me, was a most “surprise ending” of his book!

That hardly agrees with these texts themselves or with what Paul expresses in 1 Thessalonians 4:18, that his purpose is to enable the Thessalonian believers to “comfort one another with these words.”

There is much more to learn about what Paul is teaching about the Pretribulation Rapture in this very interesting important text.

I invite every reader here to feel free to post a comment should you have a question, or wish to express agreement or disagreement with what I posted here.

To dig deeper into the truths taught in 1 Thessalonians 4:16, read and study the cross references and notes of explanation from these two important Bible study resources:

from the original Treasury of Scripture Knowledge:

1 Thessalonians 4:16
the Lord: Isa 25:8, 9; Mat 16:27, Mat 24:30, 31, Mat 25:31, Mat 26:64; Act 1:11; 2Th 1:7; 2Pe 3:10; Rev 1:7

with a: Num 23:21; Psa 47:1, Psa 47:5; Zec 4:7, Zec 9:9

the archangel: Jud 1:9

with the trump: Exo 19:16, Exo 20:18; Isa 27:13; Zec 9:14; 1Co 15:52; Rev 1:10, Rev 8:13

and the: 1Co 15:23, 1Co 15:51, 52; Rev 20:5, 6

 

from the Ultimate Cross Reference Treasury:

1 Thessalonians 4:16
the Lord. 1Th 3:12, *Psa 96:13, *Isa 25:8; *Isa 25:9, *+Mat 16:27 note. +*Mat 24:30, 31; +*Mat 25:31; Mat 26:64, Mrk 13:26, Jhn 14:3, +*Act 1:11, *2Th 1:7, *2Pe 3:10, +*Rev 1:7.

himself. Clearly, the emphatic expression “For the Lord himself” (+Act 2:36) teaches that Jesus Christ will himself return in person in bodily form as a man (1Ti 2:5) for true believers at the Rapture, not as the archangel named Michael, as some most mistakenly teach. +1Th 3:11, 1Co 11:26, 2Ti 4:1.

descend. Gen 18:21, *Php 3:20.

from heaven. 1Th 1:10, Luk 2:15, Act 1:11, Php 3:20, 2Th 1:7, 1Pe 3:22.

with a shout. Gr. keleuma (S# G2752, only here). Jesus will descend from heaven with a shout. There is difference of opinion as to who will hear this shout. Will the unsaved hear it? Only the saved will hear this voice. At Jhn 5:28, 29 we are told “all that are in the graves shall hear his voice, [29] and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.” This passage in John has been used by many to mistakenly teach that there is just a single, general resurrection of all the dead. A comparison of the related Scriptures will inform us that the resurrection of the just (**Luk 14:14) is an event that precedes by a thousand years the resurrection of the unjust (Isa 24:22, Rev 20:5). Therefore, there is good reason to believe that the “voice” in each case will be heard only by those to whom it is directed and for whom it is intended. This is not necessarily a “noisy” event which will be heard by the world (2Th 2:2 note). Num 23:21, 2Sa 6:15, Job 14:15, Psa 47:1; Psa 47:5, Pro 30:27 g. Jer 25:30, 31, Joel 2:11, Zec 4:7; Zec 9:9, Mat 25:6, Jhn 5:28, 29.

the voice. Note that “the voice of the archangel” does not affirm that this is an archangel’s voice, but rather is a common figure of speech in Scripture technically named Antimereia (FS24L, +Gen 6:2) which is also found at such passages as 1Ch 12:22 note (host of God, meaning a very great or numerous host); 1Ch 16:42 (musical instruments of God, meaning great or loud instruments); 2Ch 30:21, margin (“loud instruments,” Hebrew, instruments of strength); Gen 23:6, margin (“a mighty prince,” Hebrew, a prince of God); Job 1:16, “The fire of God,” or, A great fire; Jon 3:3, margin (“an exceeding great city,” Hebrew, a city great of God); Act 7:20, margin (“exceeding fair,” or, fair to God). There are many more instances of this figure. Thus, “the voice of an archangel” by this figure would mean a very loud voice. *Joel 2:11, Zep 1:14, +Mat 24:31; Mat 25:6, 1Co 14:7, 8, Rev 1:10; Rev 4:1.

the archangel. Hogg and Vine note that there is no article before “voice” and “archangel” in the Greek, “so that the quality of the voice, its majesty and authority, is intended; but there is nothing to indicate that any particular angelic chief was in the writer’s mind” (Comm. on 1 Thessalonians, p. 142). Jehovah’s Witnesses argue from this text that Jesus is the archangel Michael, since Michael is the only archangel named in Scripture (Dan 12:1, Rev 12:7). This of course is shaky inference indeed, opposed to very clear declarations of Scripture as to the two natures in Christ. The motivation for such identification is to remove the basis for the doctrine of the deity of Christ and the Trinity. But such wresting of Scripture will not stand up to careful comparison of Scripture. In Heb 2:16 it is declared that Jesus “took not on him the nature of angels,” but took on in his incarnation “the seed of Abraham.” As Paul asserts Christ before the incarnation was in the form of God (Php 2:6), Christ could not have been an archangel in time past; Scripture declares that Jesus during his earthly life “became flesh” (Jhn 1:14) and was made in the likeness of men (Php 2:7), and now as man is in heaven (1Ti 2:5). These direct assertions of Scripture leave no room before, during, or after the incarnation for Jesus Christ to have been or to have since become an archangel: He is truly man, in whom the fullness of the Godhead dwells bodily (Col 2:9). The Jehovah Witness doctrine regarding the person of Christ also fails in that it requires the discontinuity of the person of Michael the archangel, and is subject to the same fatal objection noted in their doctrine of the mortality of the soul, namely, that not resurrection but new creation must take place in reconstituting the person, so that the same person does not exist before and after (see note on +*Mat 10:28 note. Compare 1Co 15:54 note). The apostle Peter could not truthfully assert, as he emphatically did, that it was “this same Jesus” who is now exalted to the right hand of the Father, if he believed Jesus is now Michael (+*Act 2:36). Perhaps Jehovah’s Witnesses would be helped to perceive the invalidity of their logic if we apply the same logic to the succeeding phrase: since Christ is to return with the “trump of God,” He must be God. While on other grounds this can be proven true, Jehovah’s Witnesses would rightly object to the logical form of such an argument here; and for the same reasons they find it invalid, their own argument identifying Jesus with Michael fails. Dan 10:13; Dan 10:21; Dan 12:1, Rom 8:38, Eph 1:21, Col 1:16, *Jud 1:9, Rev 12:7.

with the. To suggest that this “trumpet” equates to the seventh trumpet mentioned in the book of Revelation (Rev 11:15) to establish a chronology for the Rapture is mistaken. Furthermore, the “last trump” mentioned in 1Co 15:52 must not be understood absolutely as the very last trumpet, for clearly the post-tribulation trumpet mentioned in Mat 24:31 follows the tribulation (Mat 24:29). Not all mentions of “trumpet” refer to the same trumpet, any more than all references to the “elect” refer to the same group(s), entities, or individual(s) called “elect.” The “elect” gathered from the “four winds” of Mat 24:31 are clearly the Jewish remnant who are finally gathered to their own land supernaturally in fulfillment of the provisions of the Abrahamic Covenant (Gen 15:18), supported by the fact that all the references in Matthew 24 pertain to the Jews, as reflected by the explicitly Jewish imagery: [Mat 24:13, 14, 15 (temple), Mat 24:16; Mat 24:20 (flight on the Sabbath day), Mat 24:21 (Great Tribulation, the time of Jacob’s Trouble, Jer 30:7), Mat 24:28 (carcass, Ezk 39:4)] used throughout the passage. By this time the living believers were Raptured to be with Christ before the onset of the Tribulation, and certainly do not need to be gathered supernaturally by angels!

trump. This “trump” must not be equated with “the last or seventh trump” in Revelation (where no such expression occurs, but see Rev 8:6 and Rev 11:15), for John had not yet written Revelation; it absolutely must not be equated with Mat 24:31, for Mat 24:29 specifies that takes place “after the tribulation” and the context there pertains to the final complete regathering of Israel to their land in fulfillment of the Abrahamic Covenant (+Act 7:5), not the rapture of the church. The “trump of God” here spoken of takes place before the Great Tribulation and the Day of the Lord, for the Rapture is always mentioned by Paul in that order. Paul speaks here of the Rapture before the Day of the Lord mentioned after in 1Th 5:2, the coming of which emphatically is not a matter of comfort (1Th 4:18; Jer 30:7; Ezk 30:2, 3; **Amos 5:18). In 2Th 2:1, 2, 3 the same order is observed, for “our gathering unto him” of 2Th 2:1 is a reference to the rapture of 1Th 4:17; at 2Th 2:2 the “day of Christ,” where significant textual evidence reads “day of the Lord,” follows the mention of the rapture; 1Co 15:22, 23, 24 with 1Co 15:51, 52, 53, 54 again presents the same order, first the Rapture, then events of the Day of the Lord, for Paul places the resurrection of the “dead in Christ” and the Rapture before making reference to “Then cometh the end” in 1Co 15:24. Exo 19:13; Exo 19:16; Exo 20:18, +=Lev 23:24, Num 10:10, Jdg 7:20, 2Sa 6:15, Isa 27:13, Joel 2:1, Zep 1:16, Zec 9:14, +Mat 24:31, **1Co 15:52 note. Heb 12:19, Rev 1:10; Rev 8:13.

of God. FS24L, +1Ch 16:42 note. The “trump of God” by the same figure of speech (Antimereaia) means a loud trumpet. 2Sa 9:3 note. Psa 65:9, Zec 9:14, Rev 15:2.

and the dead. +Rom 4:17; Rom 8:10, +1Co 15:23; +1Co 15:51; +1Co 15:52, 2Th 2:1, +*Rev 14:13; *Rev 20:5; *Rev 20:6.

in Christ. Since the resurrection of the wicked is not mentioned here, this resurrection has exclusive reference to the resurrection of the righteous, a fact utterly opposed to a simultaneous resurrection of all the dead. 1Th 4:14, Rom 8:38, 39.

rise first. FS157, +1Co 15:6. This proves that Scripture does not teach a single general resurrection of the righteous with the wicked at the end of the world (xJhn_6:39), as so often taught. Here reference is made to the resurrection of the “dead in Christ,” not all the dead. Daniel asserts that “many of,” not “many,” and certainly not “all” that sleep in the earth shall awake. While “many” by a figure of speech may sometimes stand for “all” (Mat 26:28 note), such cannot be so for the phrase “many of” which is different (See Peters, Theocratic Kingdom, vol. 2, Proposition 126, Observation 2, who cites Dr. Hody to this effect, p. 245). Clearly the wicked are resurrected at another time, which Scripture elsewhere teaches is after a one thousand year interval, at the end of the millennium (Rev 20:5). Since the resurrection of the wicked is not mentioned here, this resurrection has exclusive reference to the righteous, a fact utterly opposed to a simultaneous resurrection of all the dead (Peters, Theocratic Kingdom, vol. 2, p. 297). Isa 25:6, 7, 8, 9; +*Isa 26:19 note, Isa 26:21; Isa 27:6, Ezk 37:12, **Dan 12:2, **Luk 14:14; **Luk 20:35; **Luk 20:36, Act 26:6, 7, 8, *+1Co 15:23, *Php 3:11 g. Heb 11:35, +*Rev 20:3; +*Rev 20:5; +*Rev 20:6.

 

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Daily Bible Nugget #947, 1 Thessalonians 4:15

Posted on May 21, 2025 by Jerry

 

The Nugget:

1Th 4:15  For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. (KJV)

1Th 4:15 For this we declare to you by a word from the Lord, that we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep. (ESV, English Standard Version)

1Th 4:15  For we tell you this by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will surely not go ahead of those who have fallen asleep. (NET Bible)

1Th 4:15 For on the Lord’s own authority we say that those of us who may be left behind and are still living when the Lord comes back, will have no advantage at all over those who have fallen asleep. (Williams NT)

1Th 4:15 And this we say to you, by the word of our Lord, that we who may survive and be alive, at the coming of our Lord, shall not precede them who have slept. (Murdock NT)

1Th 4:15  We are telling you what the Lord taught. We who are still alive when the Lord comes will not go into his kingdom ahead of those who have already died. (GW, God’s Word translation)

1Th 4:15 For this we say to you by the word of the Lord, that we who are still living at the coming of the Lord, will not go before those who are sleeping. (BBE, Bible in Basic English)

1Th 4:15  What we tell you now is the Lord’s own message. Those of us who are still living when the Lord comes again will join him, but not before those who have already died.  (ERV, Easy to Read Version)

1Th 4:15 Our Lord Jesus told us that when he comes, we won’t go up to meet him ahead of his followers who have already died. (CEV, Contemporary English Version)

My Comment:

1 Thessalonians 4:15 is of critical importance to understand accurately. Many Bible readers and some Bible scholars miss the point of what Paul declares.

Paul declares that this teaching about the Pretribulation Rapture comes directly from the teaching of our Lord Jesus Christ during His earthly ministry.

I have just finished reading a very lengthy scholarly study by an author who fully did his homework. This author does not take a position on the various prophetic positions taken by many based on this passage. Rather, this author painstakingly, step by step, absolutely establishes that the teaching in this passage is based directly upon the earthly teaching of our Lord Jesus Christ that was well known in the early church even though it is minimally addressed in the Gospel accounts that have come down to us.

Here is the bibliographical information that identifies the book I just finished reading in my Logos library:

Ferda, Tucker S. 2024. Jesus and His Promised Second Coming: Jewish Eschatology and Christian Origins. Grand Rapids, MI: William B. Eerdmans Publishing Company.

I believe this author confirms the accuracy of the notes I have placed in the Ultimate Cross Reference Treasury at 1 Thessalonians 4:15.

Dig deeper into 1 Thessalonians 4:15 by studying the cross references and notes from:

the original Treasury of Scripture Knowledge:

1 Thessalonians 4:15
by the: 1Ki 13:1, 1Ki 13:9, 1Ki 13:17, 18, 1Ki 13:22, 1Ki 20:35, 1Ki 22:14

which are: 1Co 15:51, 52, 53; 2Co 4:14

prevent: Job 41:11; Psa 88:13, Psa 119:147, 148; Mat 17:25

asleep: 1Th 4:13

 

my expansion as given in The Ultimate Cross Reference Treasury:

1 Thessalonians 4:15
For this we say. 1Th 4:18, Gen 24:67, Gal 3:17, Eph 4:17.

by the word. Paul prefaces his remark by telling us that he is speaking in accordance with the already revealed word of the Lord, an expression Paul has used in some of his other letters to specify that what he is teaching is based directly upon what Jesus taught during his earthly ministry (%Rom 16:25, *1Co 7:10; 1Co 9:14; 1Co 11:23; %1Co 14:34 note, 1Co 14:37, %Gal 1:12). Among the passages recorded in our four Gospels which Paul may have reference to would be Luk 20:35, 36; and especially **Jhn 11:25, 26. **1Th 4:2 note. +1Th 1:8, 1Ki 13:1; 1Ki 13:9; 1Ki 13:17, 18; 1Ki 13:22; 1Ki 20:35; 1Ki 22:14, **Luk 20:35; Luk 20:36, **Jhn 11:25; **Jhn 11:26, Act 18:9, Gal 1:12, Eph 3:3.

that we. FS39, Act 17:27, Some have mistakenly drawn the inference that Paul here asserts he expected the return of Jesus in his own lifetime. This, of course, is an unwarranted inference which fails to take into account Paul’s own inspired prediction regarding the great apostasy and the coming of Antichrist given in 2 Thessalonians 2, events which Paul certainly did not suppose were to be compressed into his own lifespan. The fact that Christ revealed to Peter certain events which would transpire in his life (Jhn 21:18, 19, 20, 21, 22, 23), as well as to Paul (Act 9:15; Act 20:23, 24; Act 27:24), must not be understood to deny the doctrine of the imminency of the return of Christ. Robertson notes Paul “was alive, not dead, when he wrote” (Word Pictures, vol. 4, p. 32). Paul sometimes associates himself with the living (as here, and Php 3:20, Tit 2:12, 13), and sometimes with the dead, (as **1Co 6:14, **2Co 4:14; 2Co 5:8, Php 1:21, 22, 23, 24; Php 2:17, 2Ti 4:6, 7, 8). By such words Paul simply associates himself with the class of the living to which he then belonged, as opposed to the dead, and was not making a statement about how soon Jesus would return, a secret which God has kept in his own counsel (+*Deut 29:29, Mat 24:36, +*Mrk 13:32, +*Act 1:7), as Hogg and Vine well observe (Comm. on 1 Thessalonians, p. 138). 1Th 4:17, 1Th 5:10, Psa 66:6, Hos 12:4, Mat 16:28 note. Mrk 9:1, Luk 9:27, Rom 13:11; Rom 13:13, +1Co 6:14; 1Co 15:51, Php 3:20, Tit 2:12, 13.

which are alive. Paul now explains what will happen to those believers who are alive and among those few true believers that remain when Jesus returns at the Rapture. 1Th 4:17, **1Co 15:51, 52, 53, *2Co 4:14.

and remain. Gr. περιλειπομενοι, *S# G4035, only here and 1Th 4:17, perileipomenoi, present passive participle of perileipō, “remain, be left behind,” “to leave over; to remain over, to survive,” (Arndt, Gingrich; Thayer); compare citation in MM, p. 506b, “a very small portion…will be left.” Job 1:21, +*Isa 24:6, +*Mat 7:14, Luk 18:8.

the coming. Gr. parousia, +Mat 24:3, +1Th 2:19. Parousia has the basic meaning of presence or arrival, used in later Greek secular literature of the official visit of a king or ruler. In the New Testament it is used nontechnically of presence (1Co 16:17, 2Co 10:10, Php 1:26; Php 2:12); of coming or arrival (2Co 7:6, 7, Php 1:26); and in a technical eschatological sense of the second coming of Christ, with the connotation of ultimate presence (+Mat 24:3 note, Mat 24:27; Mat 24:37; Mat 24:39, 1Co 15:23, 1Th 2:19; 1Th 3:13; 1Th 4:15; 1Th 5:23, 2Th 2:1; 2Th 2:8, Jas 5:7, 8, 2Pe 1:16; 2Pe 3:4; 2Pe 3:12, 1Jn 2:28). Hogg and Vine note that the usual translation, “coming,” is misleading, for other Greek words are better so translated (erchomai, Luk 12:45; Luk 19:23, eleusis, Act 7:52, eisodos, Act 13:24). “…whereas these words fix the attention on the journey to, and the arrival at, a place, parousia fixes it on the stay which follows on the arrival there” (Comm. on Thessalonians, p. 87, See also Boyce Blackwelder, Toward Understanding Thessalonians, p. 85). The word parousia does not itself denote either secrecy or invisibility (Mat 24:3 note). Hogg and Vine further note (p. 88) that when used non-prophetically of Christ, parousia refers to a defined period (**2Pe 1:16, the transfiguration, see **Mat 17:1, 2, 3, 4, 5, 6, 7, 8). Where it is used prophetically, parousia refers to the time beginning with the descent of the Lord from heaven into the air (1Th 4:16, 17), and ending with his revelation and manifestation to the world (2Th 1:7). “The Parousia of the Lord Jesus is thus a period with a beginning, a course, and a conclusion. The beginning is prominent in 1Th 4:15; 1Th 5:23, 2Th 2:1, 1Co 15:23, Jas 5:7, 8, 2Pe 3:4; the course in 1Th 2:19; 1Th 3:13, Mat 24:3; Mat 24:37; Mat 24:39, 1Jn 2:28; the conclusion in 2Th 2:8, Mat 24:27” (Hogg and Vine, Thessalonians, p. 88). Based upon the meaning of the word for “coming,” this text teaches that when Jesus Christ returns at the Rapture, He returns to stay, not to return to the third heaven as many mistakenly teach. Thus, Jesus returns at his coming, or ultimate presence, to the earth, not merely over the earth, at this Pretribulation Rapture. *1Th 3:13, *1Co 15:23, 2Th 2:1, 2, 2Ti 4:1.

shall not. FS158, +Mat 5:18, +Act 10:42. Those believers in Christ who are alive at His return will not take precedence over those who have died in Christ.

prevent. obsolete for precede. Probably everyone knows that the English expression used in the King James Version (“prevent”) means “precede.” Thus, at the Rapture, all the dead in Christ are raised first by resurrection before the living are translated without dying into their glorified bodily form. Job 41:11, Psa 59:10; Psa 88:13; Psa 119:147, 148, Mat 17:25, 1Co 15:52, 2Co 10:14.

asleep. See on 1Th 4:13, +*Isa 26:19, Jhn 11:11, 1Co 15:6.

 

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