I want to make a correction in regard to Ed Steven's view. I evidently misunderstood what he says about the wicked being left behind. However, Ed has corrected that view. Here are his comments: Ed says this of the "left behind" group: "The left behind ones could very well be speaking of the rest of the unbelieving Jews who were left on the land by the Romans to occupy it and pay taxes to the Romans after the destruction." I apologize for not understanding Ed's position better on this.
I grew up with the futurist indoctrination, read all of the "Left Behind" books, and have been a futurist by default from my childhood and handed-down teaching. But learning about things like the "one taken, one left" idea being a Hebrew idiom with very negative, war-time meanings really makes it clear as to how the futurist christian subculture can get things so wrong. To those who are open to find the truth in scripture, the futurist errors continue to become more and more obvious. Thanks Don
Thank you, thank you, THANK YOU!!!!!!!!!! The 1st century church would have been unable to identify with the modern church on interpretation of these texts for the simple reason that modern Christianity ignores the language of the day. Furthermore, these texts were audience relevant applying to THOSE 1st century Christians EXCLUSIVELY!!!!
If the doctrine of the “rapture” is so important to our religion, why doesn't the word “rapture” appear in the Bible? Where did we get this non-biblical word, and why do we use it so freely? Wouldn't it be better if we just stick with scripture and didn't add to it?
Too many of my brothers and sisters ague over pre post mid rapture one taken one left so i will be safe with the father on this one and say this when it happens it will be proven how it will happen the main thing we must do as believers study GODS word and if its in his word then its right if its not found then dont believe it even so come LORD JESUS AND last thing were gonna see how it will all unfold
I agree on this particular text- the one in the field language does not seem to fit our day- and also women grinding at the mill sure sounds like it is addressing a first century audience.
Thanks for your message. Following is what I read: "And He shall send His Angels to GATHER His Elect." "One shall be taken (gathered), and one shall be left." I've studied this intently for years, and can only see one Second Coming. Jesus said, "I will come again and receive (paralambo) you unto Myself" (Jn.14:1-3). After studying all of the Greek original words, I find the Taken are taken to Heaven, and the "Left" are left dead, unburied, on the ground till Great White Throne Judgment. Thanks again. Walter Martin
The 10 lost tribes of Israel are NOT LOST. THE Creator Yahweh spread the 10 tribes of Israel around the world so He could put the literal blood of Abraham in the SAVED. Only Yahweh's born again Israel has ever been saved and ONLY Yahweh's born again Israel will ever be saved. ONLY those who have the literal blood of Abraham AND born of Yahweh will be saved. Born of the water and the Spirit. John 3: 5. NO Jew or christian has ever been saved . Both must be born again. WHEN a Jew or christian is born again they CEASE from being jews and christians and are GRAFTED into Yahweh's born again Anointed ONES. Rom. 11: 11- 33. May THE creator Yahweh give you your hearts desire. Heb. 12: 14. bless you
Walter C. Martin Jr. one way I’ve interpreted the verses you speak of is in a spiritual sense. Yes, he will gather His elect. He’s doing that now by building His kingdom. He’s removing (taking) the old man (Adam) out of us and leaving the new man (Christ). This is the true “rapture” that I believe it’s speaking of.
Walter, have you harmonized Luke with Matthew? Luke knows his readers wouldn't know Jewish phrases they knew by heart. The example that changed my life was realising "abomination of desolation" in Matthew is explained as "Rome surrounding Jerusalem"!
That seems clear, though the idiom explaination helps make it moreso. Who are the two groups? The Taken and The Left Behind?? No. Those are one group. The other group are the followers of Christ. It is interesting how popular Christian culture wants to be the Taken and this allows for a Left Behind or maybe we just don't want to be Left Behind and since the only other option we see is to be Taken, that sounds good. That doesn't seem like the fruit of righteousness to me. Thanks Don! :)
yes '' as in the days of noah'' one group went on the ark ( the door was shut ) and the other group was taken away or parished. or could it be a metaphor for one group was taken up into the new cov or new jerusalem, the other outside the gates of the city. alot to think about.
@Rapture The rapture is called the resurrection stop using the wrong term! And it will happen on the last day, The Bible says over and over again you will be lifted up at the last day! Ye through much tribulation shall enter into the kingdom of God! Everyone on earth will go through everything until Jesus returns and everything will be completed very quickly on that day! After Jesus returns there will be no more time!!
@@artifacthunter1472 its not though. The resurrection is not the rapture. The resurrection occurs when the dead in Christ rise unto Eternal life after the finishing of the atonement which is indicted by the second coming of Christ. The rapture is a false teaching thats 200 years old and made up by John Nelson Darby who was a member of the Plymouth Brethren. He created Dispensationalism which is where the rapture teaching come from. The rapture is not the resurrection the rapture is heresy.
MrDonPreston I was wonder how deep you have gone into the word study of Parousia and if it plays much of a role in your teaching mainly the use in Matthew 24;3 for What will be the sign of your** Coming Gr. *Parousia see * True Thinker The Second Coming of Christ (a phrase not found in the Bible) is expressed by the apostles in the following special terms: (1) "Parousia" (parousia), a word fairly common in Greek, with the meaning "presence" (2 Corinthians 10:10; Philippians 2:12). More especially it may mean "presence after absence," "arrival" (but not "return," unless this is given by the context), as in 1 Corinthians 16:17; 2 Corinthians 7:6,7; Philippians 1:26. And still more particularly it is applied to the Coming of Christ in 1 Corinthians 15:23; 1 Thessalonians 2:19; 3:13; 4:15; 5:23; 2 Thessalonians 2:1,8; James 5:7,8; 2 Peter 1:16; 3:4,12; 1 John 2:28--in all 13 times, besides 2 Thessalonians 2:9, where it denotes the coming of Anti-christ. This word for Christ's Second Coming passed into the early Patristic literature (Diognetus, vii.6, e.g.), but its use in this sense is not invariable. For instance the word in Ignatius, Philadelphians, ix.2, means the Incarnation. Or the Incarnation is called the first Parousia, as in Justin, Trypho, xiv. But in modern theology it means invariably the Second Coming. Recent archaeological discoveries have explained why the word received such general Christian use in the special sense. In Hellenistic Greek it was used for the arrival of a ruler at a place, as is evidenced by inscriptions in Egypt, Asia Minor, etc. Indeed, in an Epidaurus inscription of the 3rd century BC (Dittenberger, Sylloge (2), Number 803, 34), "Parousia" is applied to a manifestation of Aesculapius. Consequently, the adoption by the Greek-speaking Christians of a word that already contained full regal and even Divine concepts was perfectly natural. (The evidence is well summarized in Deissmann, Light from the Ancient East3, 372-78, German edition, 281-87.) (2) "Epiphany" epiphaneia), "manifestation," used of the Incarnation in 2 Timothy 1:10, but of the Second Coming in 2 Thessalonians 2:8; 1 Timothy 6:14; 2 Timothy 4:1,8; Titus 2:13. The word was used like Parousia in Hellenistic Greek to denote the ceremonial arrival of rulers; compare Deissmann, as above. (3) "Apocalypse" apokalupsis), "revelation," denotes the Second Coming in 1 Corinthians 1:7; 2 Thessalonians 1:7; 1 Peter 1:7,13; 4:13. (4) "Day of the Lord, more or less modified, but referring to Christ in 1 Corinthians 1:8; 5:5; 2 Corinthians 1:14; Philippians 1:6,10; 2:16; 1 Thessalonians 5:2; 2 Thessalonians 2:2. The phrase is used of the Father in the strict Old Testament sense in Acts 2:20; 2 Peter 3:12; Revelation 1:6-14, and probably in 2 Peter 3:10. Besides, as in the Old Testament and the intermediate literature, "day of wrath," "last day," or simply "day" are used very frequently. The most debated question is that of the time of the Parousia. Here Mark 13:30 parallel Luke 21:32 parallel Matthew 24:34 place it within** Christ's generation, Mark 9:1 parallel Luke 9:27 parallel Matthew 16:28 within the lifetime of some of His hearers, Matthew 10:23 before all the cities of Judea are closed to Christ's apostles. (Only the first of these contains any reference to the fall of Jerusalem.) Then there is "ye shall see" of Mark 14:62; Luke 13:35 parallel Matthew 23:39. Agreeing with this are the exhortations to watchfulness (Mark 13:33-37; Luke 12:40 parallel Matthew 24:44, etc., with many parables, such as the Ten Virgins). Now Mark 13:32 parallel Matthew 24:36 do not quite contradict this, for knowledge of the generation is quite consistent with ignorance of the day and hour; "It will be within your generation, but nothing more can be told you, so watch!" The real difficulty lies in Mark 13:10 parallel Matthew 24:14, the necessity of all Gentiles hearing the gospel (Luke 21:24 is hardly relevant). To leave the question here, as most conservative scholars do, is unsatisfactory, for Mark 13:10 is of no deep value for apologetic service and this value is far outweighed by the real contradiction with the other passages. The key, probably, lies in Matthew 10:18, from which Mark 13:10 differs only in insisting on all Gentiles, perhaps with the apostles' thought that "world" and "Roman Empire" were practically coextensive. With this assumption the data yield a uniform result. 1. Solution of Problem: It appears, then, that Christ predicted that shortly after His death an event would occur of so transcendental a nature that it could be expressed only in the terms of the fullest eschatological symbolism. John has a clear interpretation of this. In place of the long Parousia discourses in the Synoptists, we have, in the corresponding part of the Fourth Gospel, John 13-17, dealing not only with the future in general but concretely with Christ's coming and the Judgment. Christ indeed came to His own (John 14:18), and not He only but the Spirit also (14:16), and even the Father (14:23). When the disciples are so equipped, their presence in the world subjects the world to a continual sifting process of judgment (16:11). The fate of men by this process is to be eternally fixed (3:18), while the disciples newly made are assured that they have already entered into their eternal condition of blessedness (11:25,26; 5:24; 10:28; 17:2,3) . Equally directly the presence of Christ is conceived in Revelation 3:20. So in Paul, the glorified Christ has returned to His own to dwell in them (Romans 8:9,10, etc.), uniting them into a body vitally connected with Him (Colossians 1:18), so supernatural that it is the teacher of `angels' (Ephesians 3:10), a body whose members are already in the Kingdom (Colossians 1:13), who even sit already in heavenly places (Ephesians 2:6). The same thought is found in such synoptic passages (Luke 7:28 parallel Matthew 11:11; Luke 17:21(?); see KINGDOM OF GOD) as represent the Kingdom as present. Already the eschatological promises were realized in a small group of men, even though they still lacked the transforming influence of the Spirit. Compare the continuous coming of Matthew 26:64 (Luke 22:69). Matthew 26:64 Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. Mark 13;30 Verily I say unto you, that this generation shall not pass, till all these things be done. Luke 21;32 Verily I say unto you, This generation shall not pass away, till all be fulfilled. Matt 24;34 Verily I say unto you, This generation shall not pass away, till all be fulfilled. Mark 9;1 And he said unto them, Verily I say unto you, That there be some of those that stand here, who shall not taste of death, till they have seen the kingdom of God come with power. Luke 9;27 And he said unto them, Verily I say unto you, That there be some of those that stand here, who shall not taste of death, till they have seen the kingdom of God come with power. Matt 16;28 Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 10;23 But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come. Mark 14;62 And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. Luke 13;35 Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord. Luke 12;40 Be ye therefore ready also: for the Son of man cometh at an hour when ye think not. coming = presence. Greek. parousia. This is the first of twenty-four occurrences of this important word (Matthew 24:3, Matthew 24:27, Matthew 24:37, Matthew 24:39; 1 Corinthians 15:23; 1 Corinthians 16:17. 2 Corinthians 7:6, 2 Corinthians 7:7; 2 Corinthians 10:10. Philippians 1:1, Philippians 1:26; Philippians 2:12. 1 Thessalonians 2:19; 1 Thessalonians 3:13; 1 Thessalonians 4:15; 1 Thessalonians 5:23. 2 Thessalonians 2:1, 2 Thessalonians 2:8, 2 Thessalonians 2:9. James 5:7, James 5:8; 2 Peter 1:16; 2 Peter 3:4, 2 Peter 3:12; 1 John 2:28). ** The Papyri show that "from the Ptolemaic period down to the second century A.D. the word is traced in the East as a technical expression for the arrival or the visit of the king or the emperor", also of other persons in authority, or of troops. (See Deissmann"s Light, &c, pp. 372-8, 441-5). It is not therefore a N. T word, as some have supposed. the end of the world. See App-129. levendwater.org/companion/index_companion.html the end = the sunteleia. Sunteleia = meeting together of all that marks the consummation of the age; not telos = the actual end, verses: Matthew 24:6, Matthew 24:13, Matthew 24:14
Don, I realize that you have a passion for the preterist view, but it seems like you are missing the main point. Scripture says, “God is faithful, through whom you have been called into fellowship with His Son, Jesus Christ”. Don’t you miss that fellowship? Maybe in your mind you do have it but I never hear you talk about the wonder and greatness of Christ in you, the hope of glory.
After warfare in modern times, the same continues to be practiced, i.e., after Germany lost WW2. Their useful intelligencia, those skilled in the sciences & warfare, were brought to the USA and used for our benefit.
If we are supposed to learn the lesson from the details of how people were destroyed in the days of Noah, that it’s good to stay behind, why is the opposite lesson ignored from the details of how people were destroyed in the days of Lot? Isn’t it special pleading to say that Jesus wanted us to learn from the example of the days of Noah that people who are left behind are saved but then ignore the fact that in his parallel example from the days of Lot, the people who are left behind are destroyed? The obvious common thread in these two examples is that God makes a way of escape for his righteous ones before unleashing judgement and wrath, and there is a lot of evidence that the eagle metaphor in Luke 17:37 shows Jesus rapturing his church to safety before the great tribulation starts. For example, there are two versions of this eagle metaphor. The eagles in Matt 24:26-28 gather to the dead, but the eagles in Luke 17:22-37 gather to the living, and it’s in Luke where we learn that they’re taking people away because Jesus uses this metaphor as a cryptic answer to a question about _where_ people go when one is take and another is left behind. Jesus answered the question, but he didn’t explain what he meant. Thankfully, another eagle metaphor helps us understand that answer. Rev 12:14 shows a woman flying on an eagle to her place that’s safely away from the appearance of the serpent for 3.5 years. Anyone who already believes in the rapture rescue but is not 100% committed to a certain timing could see that the woman represents the bride of Christ (or church in the commonwealth of Israel), that “her place” is hers because Jesus promised to go and prepare a place for her in his Father’s house and come to take her back there, that the serpent is the Antichrist, and this 3.5 years is the duration of his rule during the great tribulation.
Without a doubt both Lot and Noah were rescued from tribulation. Maranatha! It is interesting you say Luke 17 and related verses in Matt 24 are two different conversations. I think they are the same. They didn't have tape recorders or iPhones to capture a conversation. So, it is not surprising Luke reports a slightly different text than Matthew. In Matthew, the conversation is out of order compared to Luke. I guess you could say the second coming will have a flash of light and then they will see Jesus coming in the clouds and hear a trumpet/shout. Or, there is only a flash of light, Jesus is not seen in the clouds and no sound. I think the later. Luke 17:37 and Matt 24:28 mean we leave our flesh on earth. We don't disappear. When we are taken, we simply drop dead. Since there is only one resurrection (John 6:39-54, 11:24, Rev 20:4-6), it makes sense one taken, one left does not have a resurrection. The Rev 12 woman has to be Israel. The church did not give birth to Jesus. The woman has twelve stars representing the twelve Jewish tribes.
@@rick_h, there are two different versions of the eagle metaphor. In Matt 24, Jesus was warning about not accepting the false Messiah and about the great tribulation then he used a metaphor of eagles gathering to the dead when he suddenly appears before the great tribulation. In Luke 17, Jesus was teaching various end time metaphors then said that one day people will be taken from their homes and workplaces while others beside them will be left behind, then when asked where he told them a metaphor about eagles gathering to the living. In hindsight, the Holy Spirit arranged these texts to describe the rapture of dead and living saints before the great tribulation using veiled language prior to Paul describing the same things in plain language and more detail, and while he was declaring that he was revealing a mystery. Don’t miss the fact that, since Paul revealed the rapture mystery, that means it was a hidden mystery before his ministry, which means that neither Jesus nor anyone else ever taught about the rapture in plain language before Paul. Therefore, verses like Matt 24:29-31 must be about the second coming only and not the rapture, but verses like Matt 24:26-28 are prime candidates for being rapture verses. And I do understand about the order of events in Matthew, but there is a detail in verses 26-28 that tell us where the rapture happens in the overall timeline of events, and it means the rapture happens before the great tribulation. Regarding whether saints will leave physical bodies behind, I’m torn between yes and no because there is evidence to support both arguments. I’m leaning towards yes right now. The woman in the great sign in Rev 12 is definitely Israel, but verse 5 describes Jesus’ Advent and Ascension, and he fulfilled the law and established a New Covenant between those events, so the woman in verses 6 and 14 represents the church, which Paul called the commonwealth of Israel.
@@biblehistoryscience3530 thanks for the reply. >>but there is a detail in verses 26-28 that tell us where the rapture happen What is the detail? >> since Paul revealed the rapture mystery I think he was talking about the body change, not the timing of the event. I suspect 1 Thes 4 is actually a post-trib event because there is a resurrection. There appears to be only one resurrection (John 6:39-54, 11:24, Rev 20:4-6). If there is only one resurrection, one taken cannot have a resurrection which appears to be the case. >>saints will leave physical bodies behind...I’m leaning towards yes right now. That is what I think is most probable. What verses make you lean yes?
@@rick_h, I had a little de jas vous so I checked and sure enough we had this same conversation with the exact same details last year, so we’ve both seen each other’s arguments and evidence before, and nothing has changed.
One is received (paralambano) and the other is left. The left are swept away. Lot and Noah were taken out and were not destroyed. Luke 17:37 and Matthew 24:28 means we don't take our body with us. Maranatha!
Rick Haering Hello! Actually, 1 Thessalonians 4 describes the rapture (caught up) of the church. (a mystery) Matthew 24 describes the rapture of the wicked...those who are taken will be judged and those who remain are those who survived the great tribulation and they will go straight into his Kingdom. (a prophesy)
Stacey 6171 it says we are “caught up” to meet Him, but doesn’t say we leave with Him. In the Hebrew culture when a king or other patriarch would come to town, the people would go out to meet him and escort him into their town to either visit or rule over them. This is Jesus returning and his bride (us-the church) escorting him back to earth to rule and reign for eternity.
@@jwalkermtnr Yaa The Parousia I was wonder how deep you have gone into the word study of Parousia and if it plays much of a role in your teaching mainly the use in Matthew 24;3 for What will be the sign of your** Coming Gr. *Parousia see * True Thinker The Second Coming of Christ (a phrase not found in the Bible) is expressed by the apostles in the following special terms: (1) "Parousia" (parousia), a word fairly common in Greek, with the meaning "presence" (2 Corinthians 10:10; Philippians 2:12). More especially it may mean "presence after absence," "arrival" (but not "return," unless this is given by the context), as in 1 Corinthians 16:17; 2 Corinthians 7:6,7; Philippians 1:26. And still more particularly it is applied to the Coming of Christ in 1 Corinthians 15:23; 1 Thessalonians 2:19; 3:13; 4:15; 5:23; 2 Thessalonians 2:1,8; James 5:7,8; 2 Peter 1:16; 3:4,12; 1 John 2:28--in all 13 times, besides 2 Thessalonians 2:9, where it denotes the coming of Anti-christ. This word for Christ's Second Coming passed into the early Patristic literature (Diognetus, vii.6, e.g.), but its use in this sense is not invariable. For instance the word in Ignatius, Philadelphians, ix.2, means the Incarnation. Or the Incarnation is called the first Parousia, as in Justin, Trypho, xiv. But in modern theology it means invariably the Second Coming. Recent archaeological discoveries have explained why the word received such general Christian use in the special sense. In Hellenistic Greek it was used for the arrival of a ruler at a place, as is evidenced by inscriptions in Egypt, Asia Minor, etc. Indeed, in an Epidaurus inscription of the 3rd century BC (Dittenberger, Sylloge (2), Number 803, 34), "Parousia" is applied to a manifestation of Aesculapius. Consequently, the adoption by the Greek-speaking Christians of a word that already contained full regal and even Divine concepts was perfectly natural. (The evidence is well summarized in Deissmann, Light from the Ancient East3, 372-78, German edition, 281-87.) (2) "Epiphany" epiphaneia), "manifestation," used of the Incarnation in 2 Timothy 1:10, but of the Second Coming in 2 Thessalonians 2:8; 1 Timothy 6:14; 2 Timothy 4:1,8; Titus 2:13. The word was used like Parousia in Hellenistic Greek to denote the ceremonial arrival of rulers; compare Deissmann, as above. (3) "Apocalypse" apokalupsis), "revelation," denotes the Second Coming in 1 Corinthians 1:7; 2 Thessalonians 1:7; 1 Peter 1:7,13; 4:13. (4) "Day of the Lord, more or less modified, but referring to Christ in 1 Corinthians 1:8; 5:5; 2 Corinthians 1:14; Philippians 1:6,10; 2:16; 1 Thessalonians 5:2; 2 Thessalonians 2:2. The phrase is used of the Father in the strict Old Testament sense in Acts 2:20; 2 Peter 3:12; Revelation 1:6-14, and probably in 2 Peter 3:10. Besides, as in the Old Testament and the intermediate literature, "day of wrath," "last day," or simply "day" are used very frequently. The most debated question is that of the time of the Parousia. Here Mark 13:30 parallel Luke 21:32 parallel Matthew 24:34 place it within** Christ's generation, Mark 9:1 parallel Luke 9:27 parallel Matthew 16:28 within the lifetime of some of His hearers, Matthew 10:23 before all the cities of Judea are closed to Christ's apostles. (Only the first of these contains any reference to the fall of Jerusalem.) Then there is "ye shall see" of Mark 14:62; Luke 13:35 parallel Matthew 23:39. Agreeing with this are the exhortations to watchfulness (Mark 13:33-37; Luke 12:40 parallel Matthew 24:44, etc., with many parables, such as the Ten Virgins). Now Mark 13:32 parallel Matthew 24:36 do not quite contradict this, for knowledge of the generation is quite consistent with ignorance of the day and hour; "It will be within your generation, but nothing more can be told you, so watch!" The real difficulty lies in Mark 13:10 parallel Matthew 24:14, the necessity of all Gentiles hearing the gospel (Luke 21:24 is hardly relevant). To leave the question here, as most conservative scholars do, is unsatisfactory, for Mark 13:10 is of no deep value for apologetic service and this value is far outweighed by the real contradiction with the other passages. The key, probably, lies in Matthew 10:18, from which Mark 13:10 differs only in insisting on all Gentiles, perhaps with the apostles' thought that "world" and "Roman Empire" were practically coextensive. With this assumption the data yield a uniform result. 1. Solution of Problem: It appears, then, that Christ predicted that shortly after His death an event would occur of so transcendental a nature that it could be expressed only in the terms of the fullest eschatological symbolism. John has a clear interpretation of this. In place of the long Parousia discourses in the Synoptists, we have, in the corresponding part of the Fourth Gospel, John 13-17, dealing not only with the future in general but concretely with Christ's coming and the Judgment. Christ indeed came to His own (John 14:18), and not He only but the Spirit also (14:16), and even the Father (14:23). When the disciples are so equipped, their presence in the world subjects the world to a continual sifting process of judgment (16:11). The fate of men by this process is to be eternally fixed (3:18), while the disciples newly made are assured that they have already entered into their eternal condition of blessedness (11:25,26; 5:24; 10:28; 17:2,3) . Equally directly the presence of Christ is conceived in Revelation 3:20. So in Paul, the glorified Christ has returned to His own to dwell in them (Romans 8:9,10, etc.), uniting them into a body vitally connected with Him (Colossians 1:18), so supernatural that it is the teacher of `angels' (Ephesians 3:10), a body whose members are already in the Kingdom (Colossians 1:13), who even sit already in heavenly places (Ephesians 2:6). The same thought is found in such synoptic passages (Luke 7:28 parallel Matthew 11:11; Luke 17:21(?); see KINGDOM OF GOD) as represent the Kingdom as present. Already the eschatological promises were realized in a small group of men, even though they still lacked the transforming influence of the Spirit. Compare the continuous coming of Matthew 26:64 (Luke 22:69). Matthew 26:64 Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. Mark 13;30 Verily I say unto you, that this generation shall not pass, till all these things be done. Luke 21;32 Verily I say unto you, This generation shall not pass away, till all be fulfilled. Matt 24;34 Verily I say unto you, This generation shall not pass away, till all be fulfilled. Mark 9;1 And he said unto them, Verily I say unto you, That there be some of those that stand here, who shall not taste of death, till they have seen the kingdom of God come with power. Luke 9;27 And he said unto them, Verily I say unto you, That there be some of those that stand here, who shall not taste of death, till they have seen the kingdom of God come with power. Matt 16;28 Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 10;23 But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come. Mark 14;62 And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. Luke 13;35 Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord. Luke 12;40 Be ye therefore ready also: for the Son of man cometh at an hour when ye think not. coming = presence. Greek. parousia. This is the first of twenty-four occurrences of this important word (Matthew 24:3, Matthew 24:27, Matthew 24:37, Matthew 24:39; 1 Corinthians 15:23; 1 Corinthians 16:17. 2 Corinthians 7:6, 2 Corinthians 7:7; 2 Corinthians 10:10. Philippians 1:1, Philippians 1:26; Philippians 2:12. 1 Thessalonians 2:19; 1 Thessalonians 3:13; 1 Thessalonians 4:15; 1 Thessalonians 5:23. 2 Thessalonians 2:1, 2 Thessalonians 2:8, 2 Thessalonians 2:9. James 5:7, James 5:8; 2 Peter 1:16; 2 Peter 3:4, 2 Peter 3:12; 1 John 2:28). ** The Papyri show that "from the Ptolemaic period down to the second century A.D. the word is traced in the East as a technical expression for the arrival or the visit of the king or the emperor", also of other persons in authority, or of troops. (See Deissmann"s Light, &c, pp. 372-8, 441-5). It is not therefore a N. T word, as some have supposed. the end of the world. See App-129. levendwater.org/companion/index_companion.html the end = the sunteleia. Sunteleia = meeting together of all that marks the consummation of the age; not telos = the actual end, verses: Matthew 24:6, Matthew 24:13, Matthew 24:14
@@KISStheSON... Thanks for the reply. I believe 1 Thes 4 is post-trib rapture and resurrection. Matthew 24 "one taken and one left" is the pre-trib rapture without a resurrection. There is only one resurrection (John 6:39-54, Revelation 20:4-6).
@@rick_h Matthew 24 is to Israel who are going to be saved OUT OF the tribulation period because of their rebellion against God. The ones who are LEFT will enter into the Kingdom on earth for 1000 years. Thessalonians is part of the hidden mystery revealed to Paul to teach and preach. The GOOD NEWS for those who trust in Christ before the tribulation period will be raptured before it. We are the body of Christ, therefore, CHRIST will not be going through the tribulation period he already had the wrath of God poured out on him on our behalf...(Thank you, Jesus! :) Here's a little hint of when WE go...Revelation Chapter 4 1 After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a TRUMPET talking with me; which said, COME UP hither, and I will shew thee things which must be hereafter. The Holy Spirit (which lives in his believers) will have to be removed in order for the man of sin to be revealed to THEM who loved not the truth that they might be saved! God is so GOOD! :)
Preterism says Jesus never came to destroy Sin ..just the reign of Sin..yet Jesus said in Mathew 13:40,41& 42?..., do Preterist contradict this statement by Jesus?................
You are simply wrong. Preterism affirms that Jesus came-- just as promised-- to put away sin. He created the New Creration where there is no sin within.
No, I don't agree with Ed's view on the rapture. His view is that the "taken" were the saints, taken to heaven, while the wicked were left behind. I have written an extensive refutation of Ed's position in my book We Shall Meet Him In The Air, The Wedding of the King of kings. To my knowledge, it is the most extensive review of his position that has been written.
It does not say that, it doesn't say that we will be taken away. It's the Wicked at godless that will we take it away. God always removes the wicked first it leaves the righteous behind. Lot, and Noah are prime examples and the wicked are destroyed first on both occasions
Yahshua brings His BRIDE with Him at His second coming. Rev. 21: 9- 10. Rev. 21: 2. Gal. 4: 26. Yahshua's BRIDE. Yahshua is bringing His BRIDE with Him at His second coming as the HOME for the SAINTS during His thousand year reign on the earth made NEW as King of Kings and lord of lords. Rev. 20: 4 and 6. Rev. 5: 10. Matt . 5: 5. Isa. 11: 9. Zeck. 14: 9. Isa. 2: 3- 4. Micah 4: 2- 3. My hearts desire is :" Rev.. 22: 14. Rev. 21: 1- 4." These scriptures commence at the second coming. May Yahweh give you your hearts desire. Bless you
raymond lindroth No where does it say he is coming with his bride rather the Bible says he is coming with his angel FOR his bride NOT with his bride. Please study the Bible and don't just swallow everything you have been told. There is no rapture only the second coming of Chris and it will not be a secret return but a public event that all will witness.
I want to make a correction in regard to Ed Steven's view. I evidently misunderstood what he says about the wicked being left behind. However, Ed has corrected that view. Here are his comments:
Ed says this of the "left behind" group: "The left behind ones could very well be speaking of the rest of the unbelieving Jews who were left on the land by the Romans to occupy it and pay taxes to the Romans after the destruction."
I apologize for not understanding Ed's position better on this.
I grew up with the futurist indoctrination, read all of the "Left Behind" books, and have been a futurist by default from my childhood and handed-down teaching. But learning about things like the "one taken, one left" idea being a Hebrew idiom with very negative, war-time meanings really makes it clear as to how the futurist christian subculture can get things so wrong. To those who are open to find the truth in scripture, the futurist errors continue to become more and more obvious. Thanks Don
Thank you, thank you, THANK YOU!!!!!!!!!! The 1st century church would have been unable to identify with the modern church on interpretation of these texts for the simple reason that modern Christianity ignores the language of the day. Furthermore, these texts were audience relevant applying to THOSE 1st century Christians EXCLUSIVELY!!!!
If the doctrine of the “rapture” is so important to our religion, why doesn't the word “rapture” appear in the Bible? Where did we get this non-biblical word, and why do we use it so freely? Wouldn't it be better if we just stick with scripture and didn't add to it?
The new testament was translated to English, from Greek .. Rapture is in the bible//.
The word rapture is NOT in the Bible.
Nice...very good explanation...Not popular but nevertheless the truth...Consistency in scripture is ALL I am after.. Thanks brother.t
Thank you for the truth!
Too many of my brothers and sisters ague over pre post mid rapture one taken one left so i will be safe with the father on this one and say this when it happens it will be proven how it will happen the main thing we must do as believers study GODS word and if its in his word then its right if its not found then dont believe it even so come LORD JESUS AND last thing were gonna see how it will all unfold
soul winner for christ amen you’re exactly right.
God always looks at the heart. That all that matters. Appearance don't matter to God.
I agree on this particular text- the one in the field language does not seem to fit our day- and also women grinding at the mill sure sounds like it is addressing a first century audience.
Thank You
James--
🐝🐝🐝
Thanks for your message. Following is what I read: "And He shall send His Angels to GATHER His Elect." "One shall be taken (gathered), and one shall be left." I've studied this intently for years, and can only see one Second Coming. Jesus said, "I will come again and receive (paralambo) you unto Myself" (Jn.14:1-3). After studying all of the Greek original words, I find the Taken are taken to Heaven, and the "Left" are left dead, unburied, on the ground till Great White Throne Judgment. Thanks again. Walter Martin
The 10 lost tribes of Israel are NOT LOST. THE Creator Yahweh spread the 10 tribes of Israel around the world so He could put the literal blood of Abraham in the SAVED. Only Yahweh's born again Israel has ever been saved and ONLY Yahweh's born again Israel will ever be saved. ONLY those who have the literal blood of Abraham AND born of Yahweh will be saved. Born of the water and the Spirit. John 3: 5. NO Jew or christian has ever been saved . Both must be born again. WHEN a Jew or christian is born again they CEASE from being jews and christians and are GRAFTED into Yahweh's born again Anointed ONES. Rom. 11: 11- 33. May THE creator Yahweh give you your hearts desire. Heb. 12: 14. bless you
Walter C. Martin Jr. one way I’ve interpreted the verses you speak of is in a spiritual sense. Yes, he will gather His elect. He’s doing that now by building His kingdom. He’s removing (taking) the old man (Adam) out of us and leaving the new man (Christ). This is the true “rapture” that I believe it’s speaking of.
Walter, have you harmonized Luke with Matthew? Luke knows his readers wouldn't know Jewish phrases they knew by heart. The example that changed my life was realising "abomination of desolation" in Matthew is explained as "Rome surrounding Jerusalem"!
That seems clear, though the idiom explaination helps make it moreso. Who are the two groups? The Taken and The Left Behind?? No. Those are one group. The other group are the followers of Christ. It is interesting how popular Christian culture wants to be the Taken and this allows for a Left Behind or maybe we just don't want to be Left Behind and since the only other option we see is to be Taken, that sounds good. That doesn't seem like the fruit of righteousness to me. Thanks Don! :)
it clearly means wicked destroyed . righteous not . in the wars leading up to and 70ad
yes '' as in the days of noah'' one group went on the ark ( the door was shut ) and the other group was taken away or parished. or could it be a metaphor for one group was taken up into the new cov or new jerusalem, the other outside the gates of the city. alot to think about.
That’s not what the Bible says! The righteous are taken up in the air and the unrighteous are left behind to be destroyed by the lake of fire!
@Rapture The rapture is called the resurrection stop using the wrong term! And it will happen on the last day, The Bible says over and over again you will be lifted up at the last day! Ye through much tribulation shall enter into the kingdom of God! Everyone on earth will go through everything until Jesus returns and everything will be completed very quickly on that day! After Jesus returns there will be no more time!!
@@artifacthunter1472 its not though. The resurrection is not the rapture. The resurrection occurs when the dead in Christ rise unto Eternal life after the finishing of the atonement which is indicted by the second coming of Christ. The rapture is a false teaching thats 200 years old and made up by John Nelson Darby who was a member of the Plymouth Brethren. He created Dispensationalism which is where the rapture teaching come from. The rapture is not the resurrection the rapture is heresy.
MrDonPreston
I was wonder how deep you have gone into the word study of Parousia and if it plays much of a role in your teaching mainly the use in Matthew 24;3 for What will be the sign of your** Coming Gr. *Parousia see *
True Thinker
The Second Coming of Christ (a phrase not found in the Bible) is expressed by the apostles in the following special terms:
(1) "Parousia" (parousia), a word fairly common in Greek, with the meaning "presence" (2 Corinthians 10:10; Philippians 2:12). More especially it may mean "presence after absence," "arrival" (but not "return," unless this is given by the context), as in 1 Corinthians 16:17; 2 Corinthians 7:6,7; Philippians 1:26. And still more particularly it is applied to the Coming of Christ in 1 Corinthians 15:23; 1 Thessalonians 2:19; 3:13; 4:15; 5:23; 2 Thessalonians 2:1,8; James 5:7,8; 2 Peter 1:16; 3:4,12; 1 John 2:28--in all 13 times, besides 2 Thessalonians 2:9, where it denotes the coming of Anti-christ.
This word for Christ's Second Coming passed into the early Patristic literature (Diognetus, vii.6, e.g.), but its use in this sense is not invariable. For instance the word in Ignatius, Philadelphians, ix.2, means the Incarnation. Or the Incarnation is called the first Parousia, as in Justin, Trypho, xiv. But in modern theology it means invariably the Second Coming. Recent archaeological discoveries have explained why the word received such general Christian use in the special sense. In Hellenistic Greek it was used for the arrival of a ruler at a place, as is evidenced by inscriptions in Egypt, Asia Minor, etc. Indeed, in an Epidaurus inscription of the 3rd century BC (Dittenberger, Sylloge
(2), Number 803, 34), "Parousia" is applied to a manifestation of Aesculapius. Consequently, the adoption by the Greek-speaking Christians of a word that already contained full regal and even Divine concepts was perfectly natural. (The evidence is well summarized in Deissmann, Light from the Ancient East3, 372-78, German edition, 281-87.) (2) "Epiphany" epiphaneia), "manifestation," used of the Incarnation in 2 Timothy 1:10, but of the Second Coming in 2 Thessalonians 2:8; 1 Timothy 6:14; 2 Timothy 4:1,8; Titus 2:13. The word was used like Parousia in Hellenistic Greek to denote the ceremonial arrival of rulers; compare Deissmann, as above.
(3) "Apocalypse" apokalupsis), "revelation," denotes the Second Coming in 1 Corinthians 1:7; 2 Thessalonians 1:7; 1 Peter 1:7,13; 4:13.
(4) "Day of the Lord, more or less modified, but referring to Christ in 1 Corinthians 1:8; 5:5; 2 Corinthians 1:14; Philippians 1:6,10; 2:16; 1 Thessalonians 5:2; 2 Thessalonians 2:2. The phrase is used of the Father in the strict Old Testament sense in Acts 2:20; 2 Peter 3:12; Revelation 1:6-14, and probably in 2 Peter 3:10. Besides, as in the Old Testament and the intermediate literature, "day of wrath," "last day," or simply "day" are used very frequently.
The most debated question is that of the time of the Parousia. Here Mark 13:30 parallel Luke 21:32 parallel Matthew 24:34 place it within** Christ's generation, Mark 9:1 parallel Luke 9:27 parallel Matthew 16:28 within the lifetime of some of His hearers, Matthew 10:23 before all the cities of Judea are closed to Christ's apostles. (Only the first of these contains any reference to the fall of Jerusalem.) Then there is "ye shall see" of Mark 14:62; Luke 13:35 parallel Matthew 23:39. Agreeing with this are the exhortations to watchfulness (Mark 13:33-37; Luke 12:40 parallel Matthew 24:44, etc., with many parables, such as the Ten Virgins). Now Mark 13:32 parallel Matthew 24:36 do not quite contradict this, for knowledge of the generation is quite consistent with ignorance of the day and hour; "It will be within your generation, but nothing more can be told you, so watch!"
The real difficulty lies in Mark 13:10 parallel Matthew 24:14, the necessity of all Gentiles hearing the gospel (Luke 21:24 is hardly relevant). To leave the question here, as most conservative scholars do, is unsatisfactory, for Mark 13:10 is of no deep value for apologetic service and this value is far outweighed by the real contradiction with the other passages. The key, probably, lies in Matthew 10:18, from which Mark 13:10 differs only in insisting on all Gentiles, perhaps with the apostles' thought that "world" and "Roman Empire" were practically coextensive. With this assumption the data yield a uniform result.
1. Solution of Problem:
It appears, then, that Christ predicted that shortly after His death an event would occur of so transcendental a nature that it could be expressed only in the terms of the fullest eschatological symbolism. John has a clear interpretation of this. In place of the long Parousia discourses in the Synoptists, we have, in the corresponding part of the Fourth Gospel, John 13-17, dealing not only with the future in general but concretely with Christ's coming and the Judgment. Christ indeed came to His own (John 14:18), and not He only but the Spirit also (14:16), and even the Father (14:23).
When the disciples are so equipped, their presence in the world subjects the world to a continual sifting process of judgment (16:11). The fate of men by this process is to be eternally fixed (3:18), while the disciples newly made are assured that they have already entered into their eternal condition of blessedness (11:25,26; 5:24; 10:28; 17:2,3)
. Equally directly the presence of Christ is conceived in Revelation 3:20. So in Paul, the glorified Christ has returned to His own to dwell in them (Romans 8:9,10, etc.), uniting them into a body vitally connected with Him (Colossians 1:18), so supernatural that it is the teacher of `angels' (Ephesians 3:10), a body whose members are already in the Kingdom (Colossians 1:13), who even sit already in heavenly places (Ephesians 2:6). The same thought is found in such synoptic passages (Luke 7:28 parallel Matthew 11:11; Luke 17:21(?); see KINGDOM OF GOD) as represent the Kingdom as present.
Already the eschatological promises were realized in a small group of men, even though they still lacked the transforming influence of the Spirit. Compare the continuous coming of Matthew 26:64 (Luke 22:69).
Matthew 26:64 Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.
Mark 13;30 Verily I say unto you, that this generation shall not pass, till all these things be done.
Luke 21;32 Verily I say unto you, This generation shall not pass away, till all be fulfilled.
Matt 24;34 Verily I say unto you, This generation shall not pass away, till all be fulfilled.
Mark 9;1 And he said unto them, Verily I say unto you, That there be some of those that stand here, who shall not taste of death, till they have seen the kingdom of God come with power.
Luke 9;27 And he said unto them, Verily I say unto you, That there be some of those that stand here, who shall not taste of death, till they have seen the kingdom of God come with power.
Matt 16;28 Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.
Matthew 10;23 But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.
Mark 14;62 And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.
Luke 13;35 Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.
Luke 12;40 Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.
coming = presence. Greek. parousia. This is the first of twenty-four occurrences of this important word (Matthew 24:3, Matthew 24:27, Matthew 24:37, Matthew 24:39; 1 Corinthians 15:23; 1 Corinthians 16:17. 2 Corinthians 7:6, 2 Corinthians 7:7; 2 Corinthians 10:10. Philippians 1:1, Philippians 1:26; Philippians 2:12. 1 Thessalonians 2:19; 1 Thessalonians 3:13; 1 Thessalonians 4:15; 1 Thessalonians 5:23. 2 Thessalonians 2:1, 2 Thessalonians 2:8, 2 Thessalonians 2:9. James 5:7, James 5:8; 2 Peter 1:16; 2 Peter 3:4, 2 Peter 3:12; 1 John 2:28).
** The Papyri show that "from the Ptolemaic period down to the second century A.D. the word is traced in the East as a technical expression for the arrival or the visit of the king or the emperor", also of other persons in authority, or of troops. (See Deissmann"s Light, &c, pp. 372-8, 441-5). It is not therefore a N. T word, as some have supposed.
the end of the world. See App-129. levendwater.org/companion/index_companion.html
the end = the sunteleia. Sunteleia = meeting together of all that marks the consummation of the age; not telos = the actual end, verses: Matthew 24:6, Matthew 24:13, Matthew 24:14
Don, I realize that you have a passion for the preterist view, but it seems like you are missing the main point. Scripture says, “God is faithful, through whom you have been called into fellowship with His Son, Jesus Christ”. Don’t you miss that fellowship? Maybe in your mind you do have it but I never hear you talk about the wonder and greatness of Christ in you, the hope of glory.
After warfare in modern times, the same continues to be practiced, i.e., after Germany lost WW2. Their useful intelligencia, those skilled in the sciences & warfare, were brought to the USA and used for our benefit.
Thanks a lot
Sorry, not entirely clear on your position on it. It sounds like you do not agree with Ed Stevens view on it then right?
If we are supposed to learn the lesson from the details of how people were destroyed in the days of Noah, that it’s good to stay behind, why is the opposite lesson ignored from the details of how people were destroyed in the days of Lot? Isn’t it special pleading to say that Jesus wanted us to learn from the example of the days of Noah that people who are left behind are saved but then ignore the fact that in his parallel example from the days of Lot, the people who are left behind are destroyed?
The obvious common thread in these two examples is that God makes a way of escape for his righteous ones before unleashing judgement and wrath, and there is a lot of evidence that the eagle metaphor in Luke 17:37 shows Jesus rapturing his church to safety before the great tribulation starts.
For example, there are two versions of this eagle metaphor. The eagles in Matt 24:26-28 gather to the dead, but the eagles in Luke 17:22-37 gather to the living, and it’s in Luke where we learn that they’re taking people away because Jesus uses this metaphor as a cryptic answer to a question about _where_ people go when one is take and another is left behind. Jesus answered the question, but he didn’t explain what he meant.
Thankfully, another eagle metaphor helps us understand that answer. Rev 12:14 shows a woman flying on an eagle to her place that’s safely away from the appearance of the serpent for 3.5 years. Anyone who already believes in the rapture rescue but is not 100% committed to a certain timing could see that the woman represents the bride of Christ (or church in the commonwealth of Israel), that “her place” is hers because Jesus promised to go and prepare a place for her in his Father’s house and come to take her back there, that the serpent is the Antichrist, and this 3.5 years is the duration of his rule during the great tribulation.
Without a doubt both Lot and Noah were rescued from tribulation. Maranatha!
It is interesting you say Luke 17 and related verses in Matt 24 are two different conversations. I think they are the same. They didn't have tape recorders or iPhones to capture a conversation. So, it is not surprising Luke reports a slightly different text than Matthew. In Matthew, the conversation is out of order compared to Luke. I guess you could say the second coming will have a flash of light and then they will see Jesus coming in the clouds and hear a trumpet/shout. Or, there is only a flash of light, Jesus is not seen in the clouds and no sound. I think the later. Luke 17:37 and Matt 24:28 mean we leave our flesh on earth. We don't disappear. When we are taken, we simply drop dead. Since there is only one resurrection (John 6:39-54, 11:24, Rev 20:4-6), it makes sense one taken, one left does not have a resurrection.
The Rev 12 woman has to be Israel. The church did not give birth to Jesus. The woman has twelve stars representing the twelve Jewish tribes.
@@rick_h, there are two different versions of the eagle metaphor. In Matt 24, Jesus was warning about not accepting the false Messiah and about the great tribulation then he used a metaphor of eagles gathering to the dead when he suddenly appears before the great tribulation. In Luke 17, Jesus was teaching various end time metaphors then said that one day people will be taken from their homes and workplaces while others beside them will be left behind, then when asked where he told them a metaphor about eagles gathering to the living.
In hindsight, the Holy Spirit arranged these texts to describe the rapture of dead and living saints before the great tribulation using veiled language prior to Paul describing the same things in plain language and more detail, and while he was declaring that he was revealing a mystery. Don’t miss the fact that, since Paul revealed the rapture mystery, that means it was a hidden mystery before his ministry, which means that neither Jesus nor anyone else ever taught about the rapture in plain language before Paul. Therefore, verses like Matt 24:29-31 must be about the second coming only and not the rapture, but verses like Matt 24:26-28 are prime candidates for being rapture verses.
And I do understand about the order of events in Matthew, but there is a detail in verses 26-28 that tell us where the rapture happens in the overall timeline of events, and it means the rapture happens before the great tribulation.
Regarding whether saints will leave physical bodies behind, I’m torn between yes and no because there is evidence to support both arguments. I’m leaning towards yes right now.
The woman in the great sign in Rev 12 is definitely Israel, but verse 5 describes Jesus’ Advent and Ascension, and he fulfilled the law and established a New Covenant between those events, so the woman in verses 6 and 14 represents the church, which Paul called the commonwealth of Israel.
@@biblehistoryscience3530 thanks for the reply.
>>but there is a detail in verses 26-28 that tell us where the rapture happen
What is the detail?
>> since Paul revealed the rapture mystery
I think he was talking about the body change, not the timing of the event. I suspect 1 Thes 4 is actually a post-trib event because there is a resurrection. There appears to be only one resurrection (John 6:39-54, 11:24, Rev 20:4-6). If there is only one resurrection, one taken cannot have a resurrection which appears to be the case.
>>saints will leave physical bodies behind...I’m leaning towards yes right now.
That is what I think is most probable. What verses make you lean yes?
@@rick_h, I had a little de jas vous so I checked and sure enough we had this same conversation with the exact same details last year, so we’ve both seen each other’s arguments and evidence before, and nothing has changed.
@@biblehistoryscience3530 sorry, I didn't mean to rehash. God bless!
Can you clarify if you believe the taken in Mat 24:40 is the same as the gathering in Mat 24: 31?
I thought gospel harmonized shows the tares being taken & burned by the angels?
Also the wheat is taken and stored in the barn
Then why do the preterist say that in ad 70 Jesus came and took the elect to heaven?
Do you have any videos on baptism ?
Do you believe baptism is essential to go to heaven
You don't have to guess, Jesus tells you where those taken in judgment are taken in Luke 17. And it isn't heaven LOL!!!
Wow.
One is received (paralambano) and the other is left. The left are swept away. Lot and Noah were taken out and were not destroyed. Luke 17:37 and Matthew 24:28 means we don't take our body with us. Maranatha!
Rick Haering
Hello!
Actually, 1 Thessalonians 4 describes the rapture (caught up) of the church. (a mystery)
Matthew 24 describes the rapture of the wicked...those who are taken will be judged and those who remain are those who survived the great tribulation and they will go straight into his Kingdom. (a prophesy)
Stacey 6171 it says we are “caught up” to meet Him, but doesn’t say we leave with Him. In the Hebrew culture when a king or other patriarch would come to town, the people would go out to meet him and escort him into their town to either visit or rule over them. This is Jesus returning and his bride (us-the church) escorting him back to earth to rule and reign for eternity.
@@jwalkermtnr Yaa The Parousia
I was wonder how deep you have gone into the word study of Parousia and if it plays much of a role in your teaching mainly the use in Matthew 24;3 for What will be the sign of your** Coming Gr. *Parousia see *
True Thinker
The Second Coming of Christ (a phrase not found in the Bible) is expressed by the apostles in the following special terms:
(1) "Parousia" (parousia), a word fairly common in Greek, with the meaning "presence" (2 Corinthians 10:10; Philippians 2:12). More especially it may mean "presence after absence," "arrival" (but not "return," unless this is given by the context), as in 1 Corinthians 16:17; 2 Corinthians 7:6,7; Philippians 1:26. And still more particularly it is applied to the Coming of Christ in 1 Corinthians 15:23; 1 Thessalonians 2:19; 3:13; 4:15; 5:23; 2 Thessalonians 2:1,8; James 5:7,8; 2 Peter 1:16; 3:4,12; 1 John 2:28--in all 13 times, besides 2 Thessalonians 2:9, where it denotes the coming of Anti-christ.
This word for Christ's Second Coming passed into the early Patristic literature (Diognetus, vii.6, e.g.), but its use in this sense is not invariable. For instance the word in Ignatius, Philadelphians, ix.2, means the Incarnation. Or the Incarnation is called the first Parousia, as in Justin, Trypho, xiv. But in modern theology it means invariably the Second Coming. Recent archaeological discoveries have explained why the word received such general Christian use in the special sense. In Hellenistic Greek it was used for the arrival of a ruler at a place, as is evidenced by inscriptions in Egypt, Asia Minor, etc. Indeed, in an Epidaurus inscription of the 3rd century BC (Dittenberger, Sylloge
(2), Number 803, 34), "Parousia" is applied to a manifestation of Aesculapius. Consequently, the adoption by the Greek-speaking Christians of a word that already contained full regal and even Divine concepts was perfectly natural. (The evidence is well summarized in Deissmann, Light from the Ancient East3, 372-78, German edition, 281-87.) (2) "Epiphany" epiphaneia), "manifestation," used of the Incarnation in 2 Timothy 1:10, but of the Second Coming in 2 Thessalonians 2:8; 1 Timothy 6:14; 2 Timothy 4:1,8; Titus 2:13. The word was used like Parousia in Hellenistic Greek to denote the ceremonial arrival of rulers; compare Deissmann, as above.
(3) "Apocalypse" apokalupsis), "revelation," denotes the Second Coming in 1 Corinthians 1:7; 2 Thessalonians 1:7; 1 Peter 1:7,13; 4:13.
(4) "Day of the Lord, more or less modified, but referring to Christ in 1 Corinthians 1:8; 5:5; 2 Corinthians 1:14; Philippians 1:6,10; 2:16; 1 Thessalonians 5:2; 2 Thessalonians 2:2. The phrase is used of the Father in the strict Old Testament sense in Acts 2:20; 2 Peter 3:12; Revelation 1:6-14, and probably in 2 Peter 3:10. Besides, as in the Old Testament and the intermediate literature, "day of wrath," "last day," or simply "day" are used very frequently.
The most debated question is that of the time of the Parousia. Here Mark 13:30 parallel Luke 21:32 parallel Matthew 24:34 place it within** Christ's generation, Mark 9:1 parallel Luke 9:27 parallel Matthew 16:28 within the lifetime of some of His hearers, Matthew 10:23 before all the cities of Judea are closed to Christ's apostles. (Only the first of these contains any reference to the fall of Jerusalem.) Then there is "ye shall see" of Mark 14:62; Luke 13:35 parallel Matthew 23:39. Agreeing with this are the exhortations to watchfulness (Mark 13:33-37; Luke 12:40 parallel Matthew 24:44, etc., with many parables, such as the Ten Virgins). Now Mark 13:32 parallel Matthew 24:36 do not quite contradict this, for knowledge of the generation is quite consistent with ignorance of the day and hour; "It will be within your generation, but nothing more can be told you, so watch!"
The real difficulty lies in Mark 13:10 parallel Matthew 24:14, the necessity of all Gentiles hearing the gospel (Luke 21:24 is hardly relevant). To leave the question here, as most conservative scholars do, is unsatisfactory, for Mark 13:10 is of no deep value for apologetic service and this value is far outweighed by the real contradiction with the other passages. The key, probably, lies in Matthew 10:18, from which Mark 13:10 differs only in insisting on all Gentiles, perhaps with the apostles' thought that "world" and "Roman Empire" were practically coextensive. With this assumption the data yield a uniform result.
1. Solution of Problem:
It appears, then, that Christ predicted that shortly after His death an event would occur of so transcendental a nature that it could be expressed only in the terms of the fullest eschatological symbolism. John has a clear interpretation of this. In place of the long Parousia discourses in the Synoptists, we have, in the corresponding part of the Fourth Gospel, John 13-17, dealing not only with the future in general but concretely with Christ's coming and the Judgment. Christ indeed came to His own (John 14:18), and not He only but the Spirit also (14:16), and even the Father (14:23).
When the disciples are so equipped, their presence in the world subjects the world to a continual sifting process of judgment (16:11). The fate of men by this process is to be eternally fixed (3:18), while the disciples newly made are assured that they have already entered into their eternal condition of blessedness (11:25,26; 5:24; 10:28; 17:2,3)
. Equally directly the presence of Christ is conceived in Revelation 3:20. So in Paul, the glorified Christ has returned to His own to dwell in them (Romans 8:9,10, etc.), uniting them into a body vitally connected with Him (Colossians 1:18), so supernatural that it is the teacher of `angels' (Ephesians 3:10), a body whose members are already in the Kingdom (Colossians 1:13), who even sit already in heavenly places (Ephesians 2:6). The same thought is found in such synoptic passages (Luke 7:28 parallel Matthew 11:11; Luke 17:21(?); see KINGDOM OF GOD) as represent the Kingdom as present.
Already the eschatological promises were realized in a small group of men, even though they still lacked the transforming influence of the Spirit. Compare the continuous coming of Matthew 26:64 (Luke 22:69).
Matthew 26:64 Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.
Mark 13;30 Verily I say unto you, that this generation shall not pass, till all these things be done.
Luke 21;32 Verily I say unto you, This generation shall not pass away, till all be fulfilled.
Matt 24;34 Verily I say unto you, This generation shall not pass away, till all be fulfilled.
Mark 9;1 And he said unto them, Verily I say unto you, That there be some of those that stand here, who shall not taste of death, till they have seen the kingdom of God come with power.
Luke 9;27 And he said unto them, Verily I say unto you, That there be some of those that stand here, who shall not taste of death, till they have seen the kingdom of God come with power.
Matt 16;28 Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.
Matthew 10;23 But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.
Mark 14;62 And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.
Luke 13;35 Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.
Luke 12;40 Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.
coming = presence. Greek. parousia. This is the first of twenty-four occurrences of this important word (Matthew 24:3, Matthew 24:27, Matthew 24:37, Matthew 24:39; 1 Corinthians 15:23; 1 Corinthians 16:17. 2 Corinthians 7:6, 2 Corinthians 7:7; 2 Corinthians 10:10. Philippians 1:1, Philippians 1:26; Philippians 2:12. 1 Thessalonians 2:19; 1 Thessalonians 3:13; 1 Thessalonians 4:15; 1 Thessalonians 5:23. 2 Thessalonians 2:1, 2 Thessalonians 2:8, 2 Thessalonians 2:9. James 5:7, James 5:8; 2 Peter 1:16; 2 Peter 3:4, 2 Peter 3:12; 1 John 2:28).
** The Papyri show that "from the Ptolemaic period down to the second century A.D. the word is traced in the East as a technical expression for the arrival or the visit of the king or the emperor", also of other persons in authority, or of troops. (See Deissmann"s Light, &c, pp. 372-8, 441-5). It is not therefore a N. T word, as some have supposed.
the end of the world. See App-129. levendwater.org/companion/index_companion.html
the end = the sunteleia. Sunteleia = meeting together of all that marks the consummation of the age; not telos = the actual end, verses: Matthew 24:6, Matthew 24:13, Matthew 24:14
@@KISStheSON... Thanks for the reply. I believe 1 Thes 4 is post-trib rapture and resurrection. Matthew 24 "one taken and one left" is the pre-trib rapture without a resurrection. There is only one resurrection (John 6:39-54, Revelation 20:4-6).
@@rick_h
Matthew 24 is to Israel who are going to be saved OUT OF the tribulation period because of their rebellion against God.
The ones who are LEFT will enter into the Kingdom on earth for 1000 years.
Thessalonians is part of the hidden mystery revealed to Paul to teach and preach. The GOOD NEWS for those who trust in Christ before the tribulation period will be raptured before it. We are the body of Christ, therefore, CHRIST will not be going through the tribulation period he already had the wrath of God poured out on him on our behalf...(Thank you, Jesus! :)
Here's a little hint of when WE go...Revelation
Chapter 4
1 After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a TRUMPET talking with me; which said, COME UP hither, and I will shew thee things which must be hereafter.
The Holy Spirit (which lives in his believers) will have to be removed in order for the man of sin to be revealed to THEM who loved not the truth that they might be saved!
God is so GOOD! :)
John 3:36
Preterism says Jesus never came to destroy Sin ..just the reign of Sin..yet Jesus said
in Mathew 13:40,41& 42?..., do Preterist contradict this statement by Jesus?................
You are simply wrong. Preterism affirms that Jesus came-- just as promised-- to put away sin. He created the New Creration where there is no sin within.
Matthew chapter 37?!
who is the antichrist in the preterist view?
No, I don't agree with Ed's view on the rapture. His view is that the "taken" were the saints, taken to heaven, while the wicked were left behind. I have written an extensive refutation of Ed's position in my book We Shall Meet Him In The Air, The Wedding of the King of kings. To my knowledge, it is the most extensive review of his position that has been written.
It does not say that, it doesn't say that we will be taken away. It's the Wicked at godless that will we take it away. God always removes the wicked first it leaves the righteous behind. Lot, and Noah are prime examples and the wicked are destroyed first on both occasions
I'm agreeing with you mr. Preston
Don't be fooled!!! Keep your feet on the ground...
Yes, the real church disapeared little before or after the destruction of Jerusalem, and only the pagan Catholic church remained on earth
No.
Preterist delusion
Yahshua brings His BRIDE with Him at His second coming. Rev. 21: 9- 10. Rev. 21: 2. Gal. 4: 26. Yahshua's BRIDE. Yahshua is bringing His BRIDE with Him at His second coming as the HOME for the SAINTS during His thousand year reign on the earth made NEW as King of Kings and lord of lords.
Rev. 20: 4 and 6. Rev. 5: 10. Matt . 5: 5. Isa. 11: 9. Zeck. 14: 9. Isa. 2: 3- 4. Micah 4: 2- 3. My hearts desire is :" Rev.. 22: 14. Rev. 21: 1- 4." These scriptures commence at the second coming. May Yahweh give you your hearts desire. Bless you
raymond lindroth
No where does it say he is coming with his bride rather the Bible says he is coming with his angel FOR his bride NOT with his bride.
Please study the Bible and don't just swallow everything you have been told.
There is no rapture only the second coming of Chris and it will not be a secret return but a public event that all will witness.
Wow, you make some pretty ignorant statements... to 'remain' is to stand before God as righteous and an inheritor.
THe comment, "those who remain" is set in contrast tot he destruction of the many. The "remaining" are the survivors that the text mentions.
Yes... Salvation vs. destruction... That is clearly positive vs. negative.