| |
1 Thessalonians 3:13
"so that He may establish your hearts
blameless
in holiness before our God and Father at the coming of our Lord Jesus with
all His holy ones."
Here, of course, the pretrib view needs to make these
HOLY ONES, to be the believers whom Jesus brings with Him when he comes
back, as per 1 Thessalonians 4:14. However, it seems to me in that case,
the designation ALL his holy ones would need to include every believer
of all ages, which would include the Old Testament holy ones. I understand
that the use of "all" does not always mean all, however, there
is no basis for restricting this "all" only to those believers
who have died since the resurrection of Jesus. According to 1 Thessalonians
4:14, Jesus brings with him "those who have died (fallen asleep) THROUGH
Jesus (dia + genitive case), not IN Jesus. This certainly does not rule
out Old Testament believers. But then again, when we get to 1 Thessalonians
4:16, we find that "the dead IN Christ will rise first," and
this seems to restrict the ones in view to only those who are in union
with Christ as per 2 Corinthians 5:17 and 1 Corinthians 12:13. But I have
a problem with that restriction since 1 Corinthians 15:23 does not provide
for a separate resurrection of Old Testament holy ones, but seems to include
all believers of all previous ages as "those who are Christ's at His
coming." The reason is because, after this, the next point of focus
is the end of the thousand year earthly kingdom. Furthermore, it seems
that the Old Testament believers are included in Christ's new body by being
joined with Him in heaven at His resurrection. For more details, see the
article, THE SAINTS IN HEAVEN. There is no dispensational compromise as
that article develops, and there is nothing that prevents these Old Testament
believers from being placed into union with Christ because dispensational
distinctions are only for function here on earth, and not in the afterlife.
However, as we have seen . . . (From
2Thes.1:7)
-------
7. with His mighty angels: This, of course, is what poses
such a problem for the pre-trib rapture position, for they cannot harmonize
this coming with angels in power and glory with the arrival of Jesus to
rapture His church. They are thus, required to take this very vivid church
promise away from the church and make the relief that is in view, totally
meaningless to those who are going through the afflictions, and the revelation
that is mentioned, to apply to Christ's descent to the earth at Armageddon.
However, since it is contextually obvious that this promise
is for church age believers, then it is just as obvious that when Jesus
comes back to rescue the living believers from the earth, He will come
with His mighty angels. And this is exactly what several other passages
teach.
And as a point of clarification, when He comes back He will NOT bring with
Him ALL saints; only the ones who have previously died.
In fact, the rapture passage at 1 Thessalonians 4:16,
clearly indicates the presence of at least one angel, with the phrase,
"the voice of the archangel," who is Michael. Earlier at 1 Thessalonians
3:13, we see the return of the Lord as "coming . . . with all His
holy ones." The word hagios means one who is set apart as unique and
special in God's plan, and who reflects God's glory. Thus, it is used of
God himself (God is holy, 1 Pet. 1:16), and of the Holy Spirit (2 Peter
1:21); of Jesus (Acts 4:30); of believers in the Messiah, both Old Testament
(Matthew 27:52) and New Testament (Romans 1:7); of Jerusalem (Matthew 4:5);
the Jewish temple (Acts 6:13); and of angels (Mark 8:38).
Now since this promise is clearly given to LIVING believers
who will be delivered (given rest) from a present experience of affliction,
and since this will occur at the Revelation of Jesus WITH His mighty angels,
then there is perfect harmony with the other 2nd coming passages such as:
Matthew 16:27
"For the Son of Man is going to come in the glory
of His Father with His angels; and WILL THEN RECOMPENSE EVERY MAN ACCORDING
TO HIS DEEDS."
Matthew 24:31
"And He will send forth His angels with A GREAT TRUMPET
and THEY WILL GATHER TOGETHER His elect from the four winds, from one end
of the sky to the other."
Matthew 25:31
But when the Son of Man comes in His glory, and all the
angels with Him, then He will sit on His glorious throne."
Mark 8:38
"For whoever is ashamed of Me and My words in this
adulterous and sinful generation, the Son of Man will
also be ashamed of him when He comes in the glory of His Father with the
holy angels."
Jude 14-15
"And about these also Enoch, {in} the seventh {generation}
from Adam, prophesied, saying, "Behold, the Lord came with many thousands
of His holy ones, to execute judgment upon all, and to convict all the
ungodly of all their ungodly deeds which they have done in an ungodly way,
and of all the harsh things which ungodly sinners have spoken against Him."
-----------
. . . the idea that Jesus comes back
with His holy and mighty angels is totally consistent with what the Bible
teaches elsewhere for the Day of the Lord arrival of the Messiah.
Further evidence that these "holy ones" are
angels rather than people is seen at verse 10, "when He comes to be
glorified in His holy ones on that day, and to be marveled at among all
who have believed - for our testimony to you was believed," (NASB).
Here there seems to be a distinction between "holy
ones" (angels) and "all who have believed" (the elect).
If holy ones refers to believers, then there is a very awkward redundancy
by referring to the believers directly, in the next phrase.
Yes, it is true according to Colossians 3:4 that, "when
Christ, who is our life, is revealed, then you also will be revealed with
Him in glory," but that does not change the fact that the passage
before us has a group of holy ones (angels) in view that is different from
those who have believed in Jesus.
When Jesus comes back, arriving in the clouds of the sky,
He first uses the angels who attend Him to gather together His elect ones
from all over the world (Matthew 24:31; Mark 13:27). These join with Jesus
in the clouds of the sky (1 Thess. 4:17), sharing the MANIFESTATION of
His glory (Colossians 3:4) and then, eventually end up in heaven for the
evaluation of their works. The exact timing for the arrival of these believers
into heaven after the initial gathering of the elect needs to be discussed.
A. Does the language at John 14:1-3 require that these
believers go immediately into the Father's house, and that they then, be
physically WITH Jesus every single minute of eternity? I suggest that it
indicates instead, the ultimate destiny of the believers after the evaluation
of their works, and a STATUS of being associated with Jesus for all eternity
in the peace and happiness of divine service.
B. However, there is reason to think that the believers
DO go immediately into heaven.
1. There is no revealed need for the believers to remain
with Jesus as He administrates judgment on the world.
2. There is need to undergo "cleansing" through
the evaluation and reward of each believer's works, and this occurs in
heaven BEFORE the physical descent into Palestine.
3. According to a comparison of all the passages involved,
it is suggested that immediately after the arrival of Jesus at the Day
of the Lord, which occurs at the 6th seal of Revelation 6, the living believers
who were gathered out from the earth are seen in heaven (Revelation 7:9ff).
C. There is no need for Jesus to escort these believers
back to heaven.
It is true that the ultimate destiny for them is to dwell in the many "dwelling
places" within the Father's house (John 14:1-3), and within that context,
to "forever be with the Lord." But, do they need to go there
immediately, and if so, does the presence of Jesus in the clouds above
the earth after the gathering violate "be with you forever?"
Does this "destiny" of sharing time and space with Jesus require
that all believers remain AT HIS SIDE every minute of eternity? I suggest
not.
AMPLIFICATION AND SUMMARY
The second coming of Christ needs to be viewed from two points.
His initial arrival in the clouds of the sky and His physical descent to the
earth to fight the armies.
Every second coming passage must have as its point of initiation, the
arrival in the clouds. And then AFTER that, mention one or more things that
will occur DURING His presence.
At His initial arrival in the clouds of the sky, He comes not only to rescue
His elect (believers), but also to bring judgment upon the world of
unbelievers (the earthdwellers).
In Paul's first letter to the Thessalonians at verse 3:13, we find,
"So that he may establish your hearts un-blamable in holiness before our God
and Father at the coming of our Lord Jesus with all His holy ones."
The Greek for "holy" is hagios. Hagios MUST be translated literally. And
that must be as, HOLY (thing[s], one[s]) sanctified (thing or one).
To translate it as "saint" is an interpretation. Once we translate it
properly as "holy," then we search for an interpretation that helps
determine whether the "holy" ones in view are angels or believers.
The phrase, "with all His holy ones" SHOULD trigger in the minds of the
readers, what they had been taught about the words of Jesus and about the
Old Testament at Zechariah.
Mat. 16:27, "For the Son of Man is going to come in the GLORY of His Father
with His angels, and will then repay every person according to his deeds."
(Mark 8:38; Luke 9:26, "when He comes in His glory and of the Father and of
the holy angels.")
Mat. 24:29-30, "they will see the Son of Man coming on the clouds of heaven.
. . and He will send forth His ANGELS."
If He sends forth the angels, then obviously they will come with Him when He
arrives in the clouds.
Mat. 25:31, "But when the Son of Man comes in His glory,
and ALL the angels with Him, then He will sit on His glorious throne."
The point of contact between 1 Thes. 3:13 and what Jesus taught is found
with the word ALL.
But Jesus does NOT come with ALL His SAINTS.
He comes WITH, that is, brings with Him, ONLY those who have previously died
as believers.
However, He most certainly comes with ALL His HOLY angels.
The distinction between angels and believers is clarified at 2 Thes. 1:10,
"when He comes to be glorified by (en) His holy ones on that day, and to be
marveled at among all who have believed."
There are TWO groups mentioned by Paul.
1. to be glorified by His HOLY ones:
AND
2. to be marveled at among ALL who have believed:
All believers because ALL the elect of all previous ages will be gathered BY
the angels OUT FROM the farthest end of the earth UNTO the farthest end of
heaven, and all will marvel at His awesomeness.
Thus at 1 Thes. 4:14, "God will bring with Him those who have died (fallen
asleep) through (dia) Jesus."
V. 17, "then we who are alive and remain shall be caught up together with
them in the clouds for a meeting with the Lord in the air."
Just as Jesus promised, "I will come again and take you to myself so that
where I am there you may be also." John 14:1-3.
Since BELIEVERS are mentioned as one group, the first group mentioned, holy
ones, must refer to the angels who come with Him.
And when they come with Him, they will showcase His GLORY;
"glorifed among His holy ones."
At verse 7, they are designated as "His mighty angels."
At Jude they are seen as what appears to be an innumerable amount of holy
ones.
Jude 14-15, "the Lord came with His HOLY ten-thousands to execute judgment."
At Rev. 19:14, Christ's physical descent ONTO the earth is in view. Coming
with Him are the armies which are in heaven "clothed in fine linen, white
and clean."
Whether this can be seen as the INITIAL arrival in the clouds and the
subsequent physical descent - OR - just the subsequent physical descent - it
still has ANGELS in view.
The "king" does not take his bride into battle.
It is certainly speculative to think that Jesus would take His bride into
battle.
Incidentally, Angels are also clothed in white garments. Rev. 15:6
Mark 16:5; John 20:12; Acts 1:10.
There is no scriptural precedent to show that the church will do battle
along side of Jesus when He fights the armies (first to Edom, then to
Jerusalem, and then to Armageddon.
But angels? Most certainly as seen at Zechariah 14:5. "And the LORD my God
will come with all his holy ones."
It seems pretty certain that Zechariah is referring to angels.
The word, holy (qadosh) is never used for saints in any of the prophets
except for Daniel, and only two times in the Psalms.
In Daniel, the Chaldean word, qaddish, is used six times for holy ones
(saints) and 3 times for angels.
The Hebrew is used in Daniel two times for angels.
The word for holy ones is used in Psalm 89:5, 7; Job 5:1 and 15:15 all refer
to angels.
|
|
