What It Is
Only those who belonged to Him heard this promise. It is therefore a promise not given to Israel, or to the world, but only for those who know Him as their Savior and Lord, who have believed on Him and are His own. The promise is twofold. He would come again and receive them unto Himself; and that He would take them to the place where He is. And this is "that blessed hope." His coming for His own to be with Him in the Father's house to occupy the mansions He has prepared by His atoning work.
The contrast of this promise of His Coming for His disciples with the promises of His visible return as given in the synoptics is striking. He does not say a word about any signs. He does not mention the great tribulation. Nor has He anything to say about judgment. He only gives the assurance that He, in person, will come again and then receive them unto Himself. They were not to look for certain signs and events as predicted in Daniel's prophecy, or wait for the great tribulation and the manifestation of the man of sin. His promise told them to wait for Himself.
His Prayer
A little while later after He had given this promise of His Coming for them they heard Him pray. This prayer is found in the seventeenth chapter of John. What a prayer it is! As they listened to His voice addressing the Father they had new glimpses of His great love wherewith He loved them. He prayed for their sanctification, for their preservation and finally for their glorification. He made a demand of the Father which confirmed the promise He had previously given to them. He prayed, "Father, I will that they, whom Thou hast given Me be with Me where I am, that they may behold my glory which thou hast given Me, for Thou lovedst Me before the foundation of the world" (John xvii:24). In these words He asks the Father to do what He had promised His disciples. His own are to be with Him where He is, to behold His glory.
An Unfulfilled Promise and an Unanswered Prayer
The promise of "that blessed hope" given so long ago is still unfulfilled; the prayer He prayed is not yet answered. Some say that when our Lord said "I will come again and receive you unto myself" He meant the death of the believer. This is positively wrong. When the believer dies the Lord does not come to the individual believer, but the believer goes to be with the Lord. "Absent from the body present with the Lord." When the believer dies his body is put into the ground, while the disembodied part goes straight into His presence. But the body is also redeemed and must be fashioned like unto His glorious body. The disciples died and generations upon generations of believers passed away and the promise is still unfulfilled and His prayer not yet answered.
The Full Revelation
The disciples, though they knew the promise of "that blessed hope" had no knowledge whatever how the Lord would come again and receive them unto Himself. He did not reveal the manner of His Coming when He spoke to them. The Lord singled out the Apostle Paul to give to him the special revelation as to the manner of His Coming for His Saints and how "that blessed hope" would some day be fulfilled. The Apostle Paul is the instrument through whom the Lord was pleased to give the highest revelation in the Word of God, so that he could say that it was given to him "to fulfil (complete) the Word of God." To him the full glory of the church, the body of Christ, was made known, and through this chosen vessel, who called himself less than the least of all the Saints, the full revelation of "that blessed hope" is given.
The first Epistle he wrote was the Epistle to the Thessalonians. The great revelation of the blessed hope is found in the first Epistle. "But we do not wish you to be ignorant concerning them that are fallen asleep, to the end that ye sorrow not, even as others who have no hope. For if we believe that Jesus died and rose again, so also God will bring with Him those who have fallen asleep through Jesus. For this we say to you in the Word of the Lord, that we, the living, who remain to the coming of the Lord, are in no way to anticipate those who have fallen asleep: for the Lord Himself will descend from heaven with an assembling shout, with the voice of the archangel and with the trump of God; and the dead in Christ shall rise first; then we, the living who remain, shall be caught up together with them in clouds, to meet the Lord in the air; and so shall we ever be with the Lord. Wherefore comfort one another with these words" (1 Thess. iv:13-18,—corrected translation). These words, so unique and precious, give the full revelation about "the blessed hope." Some of the Thessalonian believers had died and those who were left behind feared that their departed ones had lost their share in the coming glorious meeting with the Lord. On their account they sorrowed like those who have no hope. And so the Lord gave to the Apostle this special revelation to quiet their fears and to enlighten them as to the details of the coming of the Lord for all His Saints, those who had fallen asleep, and those who live when He fulfills His promise. The little church of Thessalonica with these sorrowing Saints was made the recipient of this great and comforting message which is for the whole body of Christ as well.
Let us examine it. "For if we believe that Jesus died and rose again, so also God will bring with Him those who have fallen asleep through Jesus." Here is first the blessed fact that "Jesus died." Of the Saints it is said that they fell asleep; but never is it said that Jesus slept, when He gave His life on the cross. He tasted death, the death in all its unfathomable meaning as the judgment upon sin. For the saints the physical death is but sleep.[1] And He who died rose again; as certainly as He died and rose again, so surely shall all believers rise. God will bring all those who have fallen asleep through Jesus with Him, that is with the Lord when He comes in the day of His glorious manifestation. It does not mean the receiving of them by the Lord, nor does it mean that He brings their disembodied spirits with Him to be united to their bodies from the graves, but it means that those who have fallen asleep will God bring with His Son when He comes with all His saints; they will all be in that glorified company. When the Lord comes back from glory all the departed saints will be with Him. This is what the Thessalonians needed to know first of all. Before we follow this blessed revelation in its unfolding we call attention to the phrase "fallen asleep through (not in) Jesus;" it may also be rendered by "those who were put to sleep by Jesus." His saints in life and death are in His hands. When saints put their bodies aside, it is because their Lord has willed it so. "Precious in the sight of the Lord is the death of His saints" (Ps. cxvi:15). When our loved ones leave us, may we think of their departure as being "put to sleep by Jesus."
But blessed as this answer to their question is, it produced another difficulty. Hearing that the saints who had fallen asleep would come with the Lord on the day of His glorious manifestation, they would ask, "How is it possible that they can come with Him?" Are they coming as disembodied spirits? What about their bodies in the graves? How shall they come with Him? To answer these questions the special revelation "by the Word of the Lord" is given, by which they learned, and we also, how they would all be with Him so as to come with Him at His appearing. "For this we say to you by the Word of the Lord, that we, the living, who remain unto the coming of the Lord, are in no wise to anticipate those who have fallen asleep." He tells them that when the Lord comes for His saints, those who have fallen asleep will not have an inferior place, and that, we, the living, who remain to the coming of the Lord, will not precede those who have fallen asleep. When Paul wrote these words and said "We, the living, who remain," he certainly considered himself as included in that class. The two companies who will meet the Lord when He comes, those who have fallen asleep and those who are living, are mentioned here for the first time. How the living saints will not precede those who have departed and the order in which the coming of the Lord for His saints will be executed is next made known in this wonderful revelation.
"For the Lord Himself will descend from heaven with an assembling shout, with the voice of the archangel and with the trump of God; and the dead in Christ shall rise first, then, we, the living, who remain, shall be caught up together with them in clouds, to meet the Lord in the air, and so shall we ever be with the Lord. Wherefore comfort one another with these words." This is the full revelation of the blessed hope in its manner of fulfilment. Nothing like it is found anywhere in the Old Testament Scriptures. In writing later to the Corinthians Paul mentioned it again: "Behold I show you a mystery; we shall not all sleep, but we shall all be changed. In a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed" (1 Cor. xv:51-52).
The Lord Himself will descend from heaven. He is now at the right hand of God in glory, crowned with honor and glory. There He exercises His Priesthood and advocacy in behalf of His people, by which He keeps, sustains and restores them. When the last member has been added to the church, which is His body, and that body is to be with Him, who is the head, He will leave the place at the right hand and descend from heaven. He will not descend to the earth, for, as we read later, the meeting-place for Him and His saints is the air and not the earth. When He comes with His saints in His visible manifestation, He will descend to the earth. When He comes for His Saints He comes with a shout. It denotes His supreme authority. The Greek word is "Kelusma," which means literally "a shout of command," used in classical Greek for the hero's shout to his followers in battle, the commanding voice to gather together. He ascended with a shout (Ps. lxvii:5), and with the victor's shout He returns. The shout may be the single word "Come!" "Come and see" He spoke to the disciples who followed Him and inquired for His dwelling place. Before Lazarus' tomb He spoke with a loud voice, "Come forth." John, in the isle of Patmos, after the throne messages to the churches had been given, saw a door opened in heaven and the voice said "Come up hither" (Rev. iv:1). "Come" is the royal word of grace, and grace will do its supreme work when He comes for His own. But there will also be the voice of the archangel (Michael) and the trump of God. The archangel is the leader of the angelic hosts. As He was seen of angels (1 Tim. iii:16) when He ascended into the highest heaven, so will the archangel be connected with His descent out of heaven. All heaven will be in commotion when the heirs of glory, sinners saved by grace, are about to be brought with glorified bodies into the Father's house. Some teach that the voice of the archangel may be employed to summon the heavenly hosts and marshal the innumerable company of the redeemed, for "They shall gather His elect together from the four winds, from one end of heaven to the other" (Matthew xxiv:30-31). But this is incorrect. The elect in Matthew xxiv are not the church, but Israel. Dispersed Israel will be regathered and angels will be used in this work. Furthermore the angels will do this gathering after the great tribulation and after the visible manifestation of the Lord with His saints. The coming of the Lord for His saints takes place before the great tribulation.
The trump of God is also mentioned. This trumpet has nothing to do with the judgment trumpets of Revelation, nor with the Jewish feast of trumpets. Some teach that the trumpet is the last trumpet of Revelation. But note the trumpet here is the trumpet of God; in Revelation the last trumpet is blown by an angel. It is a symbolical term and like the shout stands for the gathering together. In Numbers x:4 we read, "And if they blow with one trumpet, then the princes, the heads of the thousands of Israel, shall gather themselves unto thee." The shout and the trump of God will gather the fellow-heirs of Christ. "The dead in Christ shall rise first." This is the resurrection from among all the dead of those who believed on Christ, the righteous, dead. All saints of all ages, Old and New Testament saints, are included. This statement of the resurrection of the dead in Christ first disposes completely of the unscriptural view of a general resurrection. As we know from Rev. xx:5 the rest of the dead (the wicked dead) will be raised up later. He comes in person to open the graves of all who belong to Him and manifests His authority over death which He has conquered. The dead in Christ will hear the shout first and experience His quickening power; they shall be raised incorruptible. What power will then be manifested! "Then we, the living, who remain, shall be caught up together with them in clouds to meet the Lord in the air; and so shall we ever be with the Lord." All believers who live on earth when the Lord comes will hear that commanding, gathering shout. It does not include those who only profess to be Christians and are nominal church-members, nor are any excluded who really are the Lord's. The question, "Who will be caught up into glory?" is answered elsewhere in these studies. But see 1 Cor. xv:23 for an answer. The change will be "in a moment, in the twinkling of an eye" (1 Cor. xv:52). Then this mortal will put on immortality. It will be that "clothed upon" of which the apostle wrote to the Corinthians: "For in this tabernacle we groan, being burdened; not for that we would be unclothed (death) but clothed upon, that mortality might be swallowed up of life" (2 Cor. v:4). Then our body of humiliation will be fashioned like unto His own glorious body. It is the blessed, glorious hope, not death and the grave, but the coming of the Lord, when we shall be changed. And it is our imminent hope; believers must wait daily for it and some blessed day the shout will surely come.
When He descends from heaven with the shout and the dead in Christ are raised and we are changed, then "we shall be caught up together with them in clouds to meet the Lord in the air." It will be the blessed time of reunion with the loved ones who have gone before. What joy and comfort it must have brought to the sorrowing Thessalonians when they read these blessed words for the first time! And they are still the words of comfort and hope to all His people, when they stand at the open graves of loved ones who fell asleep as believers. Often the question is asked, "Shall we not alone meet our loved ones but also recognize them?" Here is the answer: "Together with them" implies both reunion and recognition. These words would indeed mean nothing did they not mean recognition. We shall surely see the faces of our loved ones again and all the saints of God on that blessed day when this great event takes place. The clouds will be heaven's chariots to take the heirs of God and the joint-heirs of the Lord Jesus Christ into His own presence. As He ascended so His redeemed ones will be taken up. Caught up in the clouds to meet the Lord in the air; all laws of gravitation are set aside, for it is the power of God, the same power which raised up the Lord Jesus from the dead and seated Him in glory, which will be displayed in behalf of His saints (Eph. i:19-23). Surely this is a divine and a wonderful revelation. "How foolish it must sound to our learned scientists. But, beloved, I would want nothing but that one sentence, 'Caught up in clouds to meet the Lord in the air,' to prove the divinity of Christianity. Its very boldness is assurance of its truth. No speculation, no argument, no reasoning; but a bare authoritative statement startling in its boldness. Not a syllable of Scripture on which to build, and yet when spoken, in perfect harmony with all Scripture. How absolutely impossible for any man to have conceived that the Lord's saints should be caught up to meet Him in the air. Were it not true its very boldness and apparent foolishness would be its refutation. And what would be the character of mind that could invent such a thought? What depths of wickedness! What cruelty! What callousness! The spring from which such a statement, if false, could rise must be corrupt indeed. But how different in fact! What severe righteousness! What depths of holiness! What elevated morality! What warmth of tender affection! What clear reasoning! Every word that he has written testifies that he has not attempted to deceive. Paul was no deceiver, and it is equally impossible for him to have been deceived."[2]
And the blessedness "to meet the Lord in the air"! We shall see Him then as He is and gaze for the first time upon the face of the Beloved, that face of glory, which was once marred and smitten on account of our sins. And seeing Him as He is we shall be like Him. How long will be the meeting in the air? It has been said that the stay in that meeting place will be but momentary and that the Lord will at once resume His descent to the earth. We know from other Scriptures that this cannot be. Between the coming of the Lord for His saints and with His saints there is an interval of at least seven years before the visible coming of the Lord and His saints with Him. The judgment of the saints, by which their works and labors become manifest must take place. There is also to be the presentation of the church in glory (Ephes. v:27; Jude verse 24). Furthermore the marriage of the Lamb takes place not in the meeting place in the air, but in heaven (Rev. xix:1-10). He will take His saints into the Father's house that they may behold His glory (John xvii:22). But what will it mean, "So shall we be forever with the Lord!"
Its Power and Blessedness
Such then is "that blessed hope," blessed indeed, and an imminent hope. It is a hope which if really held in the heart will shape the life and conduct of the believer, and fill, we make bold to say, every need he has in the wilderness down here.
1. That blessed hope will keep the person of the Lord Jesus Christ constantly before the heart. If we really look for Him, wait for Him, pray and long for His Coming, to see Him face to face, He will ever be fresh before our hearts. This hope will keep us in closest touch and fellowship with Him as nothing else. Oh! the blessedness of knowing we shall see Him—see Him in all His glory! Each day ought to be begun with this thought, "I may meet Him today!" Each day should have for its last thought the blessed anticipation that the coming morning may find us in His presence.
2. The blessed hope is a purifying hope. "He that has this hope set upon Him purifieth himself even as He is pure" (1 John iii:3). It is the power for a consecrated and separated life. He prayed in His high-priestly prayer, "They are not of the world as I am not of the world. Sanctify them through Thy Truth, Thy Word is truth" (John xvii:16, 17). He has redeemed us from the curse, from the guilt of our sins and from this present evil age. We are saints, no longer of this world, though still in the world. With this comes the responsibility to live soberly, righteously and godly in this present age. If a child of God lives a worldly, carnal life it is a denial of the power of the Gospel. If a believer in that blessed hope lives an unholy life it is an evidence that he has never known in his heart what this hope is. It is a hope which teaches us to walk in the light as He is in the light. No believer who knows that blessed hope and waits for its fulfilment can go in the ways of the world to enjoy its hollow pleasures. It is a separating, purifying hope.
3. "That blessed hope" is furthermore a powerful incentive to service for God. One of the charges brought against this most precious doctrine is that it paralyses missionary work and all other activities. The very opposite is the case. It stimulates true service for God as nothing else does. Look at that great model servant, the Apostle Paul. What a witness he gives of his untiring, whole hearted service and the sufferings he endured in connection with it. Read 1 Thessalonians ii and 2 Corinthians xi:24-33. He had seen the Lord in glory and he knew that His glory belonged to him and that in the day of Christ he would see Him and receive the reward from His hands. This was the secret of his zeal for the Gospel; this gave him joy to endure. Like Moses he "had respect unto the recompense of the reward." He knew before the judgment seat of Christ he, and with him all the Saints, shall appear to receive the reward for faithful service. He looked upon those for whom he toiled, who were led to Christ by his testimony and nourished by his ministry as his glory and joy in the coming presence of the Lord. "For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at His Coming? For ye are our glory and joy" (1 Thess. ii:19). The most successful evangelists and missionaries have been and are believers in that blessed hope. If we believe that He may come at any time, we shall certainly lose no time to do the work into which His grace has called us.
4. It is a sustaining hope. It sustains in suffering and in sorrow. David wrote: "The Lord will strengthen him upon the bed of languishing; thou wilt make all his bed in his sickness" (Ps. xli:3). It is the blessed hope of imminent glory which in sickness and pain gives strength, "yea songs in the night" will come from our lips if that blessed hope is ever first before our souls. And then it sustains the believer in conflict and keeps him faithful in the days of declension and apostasy.
5. It is a comforting hope. "Comfort one another with these words" the apostle wrote after he gave the great message. It is the comfort when our loved ones leave us. When we stand at the grave of the departed ones, who fell asleep in the Lord, we know that the day is coming when that grave opens and they come forth and we shall be united with them "caught up together with them to meet the Lord in the air."
[1] Some have perverted the meaning of "sleep," and instead of applying it, as Scripture does, to the body, they apply it to the soul. Soul-sleep is nowhere taught in the Bible and is therefore an invention by those who handle the word deceitfully.
[2] Our Hope, February, 1902.
WHO WILL BE CAUGHT UP WHEN THE LORD COMES?
The doctrine of the first resurrection and the coming of the Lord for His saints is nowhere taught in the Old Testament; it is altogether a New Testament revelation. As it is so well known, the Apostle Paul, who received from the Lord the revelation concerning the church, the one body, received also directly from the Lord the revelation concerning the glorious removal of the church from the earth. As the church had a definite beginning, so she will have a definite end. This end of the church on earth is made known in 1 Thess. iv: 13-17. To read these familiar words and meditate on them, as we have already done in the preceding chapter, and to realize a little of what it all means, fills the heart with praise and joy unspeakable. Oh, for that shout, that assembling shout from the glorified Head to His own members! The dead in Christ shall rise first, then we which are alive shall be caught up together with them in clouds. The clouds will be the chariots of glory which take us into His presence. Then we shall meet the Lord in the air, and so shall we ever be with the Lord. This coming of the Lord for his saints is the blessed Hope, the Hope of the Church, our Hope.
We are to occupy ourselves next with the question, who, when the hour arrives, will be caught up to meet the Lord in the air. Will all true Christians be caught up or only a few? This is an important question, important because that blessed event may come at any time. There is, in our days, a decided increase of teachers who teach what has been termed a "partial rapture." According to some of these teachings only those who believe that the Lord is coming, and who wait for His coming, who have a correct knowledge of His Second Coming, will be taken, and others who had not light on dispensational teachings, but were equally sincere, will be left to pass through the tribulation. Others again declare that only those will be caught up who attained to a certain spirituality. What is termed "a higher life experience" is, according to these, necessary to share in the rapture. Only "consecrated" Christians will be taken up who are loosened from earthly things. This teaching is found mostly among Christian believers, who are much occupied with themselves, their experiences, and who do not know the blessed position the believer holds through grace in Christ. Then there are numerous groups of people, some of them perfectionists, who are scattered from Maine to California, from North to South and who claim that only the 144,000 will be caught up, and that those who hold these teachings, or, possess their peculiar experience, will belong to that company. These people forget that the 144,000 in Revelation are of Israel. Some of the so-called "Pentecostal people," now split up in different sects, have imposed another condition, that of speaking in a strange tongue. There is still another view, or rather new presentation of the partial rapture, which seems to have unsettled some believers. We have received a number of letters from students and others have come to us and asked us about it.
According to this view only those will have part in the first resurrection whose love and conduct after their conversion have made them worthy of it. We shall quote from a volume which teaches this:
"By the first resurrection Christ exercises His power; when, as we shall presently see, those only, whose love and conduct after conversion have caused Him to deem them worthy, will come forth from the dead, to form the complete church and to act as members of the Heavenly Kingdom.
"By the final resurrection of all the remaining dead; when those who have been saved, but did not attain to the First resurrection, will be raised to life: and those who have rejected the Saviour will come forth for judgment. This resurrection does not take place until the close of the millennial reign, that is, until at least a thousand years after the First resurrection."
According to this the first resurrection is a reward for faithfulness and right conduct. One has to attain a worthiness, what measure of it is not specified, and could not be specified by anyone. The complete church will be formed by those who are faithful. The other believers who were truly saved, and also indwelt by the Holy Spirit, but less faithful, will see no resurrection till the great White Throne is set up. That this is altogether unscriptural need not to be further explained. No believer, who is saved by grace and hence is a member of Christ, will ever appear before the great White Throne. The second resurrection is of the wicked dead.
The author then goes to the Epistle to the Philippians and tries to show from the third chapter that the first resurrection is a prize. Especially is it the word of the Apostle in the tenth and eleventh verses he explains as supporting his false theory. We will let him speak in his own words:
"But what was the goal towards which Paul was thus directing his efforts? 'If by any means,' he continues, 'I may attain to the select resurrection out from among the dead.' In other words, his aim was to be numbered with those blessed and holy ones who shall have part in the first resurrection. But we must note, that he had at the time, no certain assurance (italics ours) that he would compass the desire of his heart. * * * Just before his death, however, it was graciously revealed to him that he was one of the approved."
Speaking on the thirteenth and fourteenth verses of the same chapter in Philippians, he says:
"Here Paul again urges the fact, that, devoted as he was to his Master, he had as yet no absolute certainty of attaining to the first resurrection."
The worst statement on this line in the whole book is the following:
"The upward, or heavenward, calling is, of course, contrasted with the earthly calling of Israel. And its introduction here is sufficiently startling for those who have been taught that simple belief in Christ will win heaven for them, and membership in the Lord's body. For Paul unmistakably affirms that these high privileges are a prize and not a gift, and are accessible only by the gate of the First Resurrection—a gate through which, after all his sacrifices and labors and sufferings for Christ, he was not yet absolutely sure that he would be permitted to pass."
According to this teaching the Apostle, who had received apostleship not of men but from the Lord, whom he saw in glory, the Apostle to whom was committed the Gospel of the Glory of the blessed God and to whom was made known the mystery of the Church, and that all believers are members of that body, this great Apostle and instrument through whom God gave the greatest revelation, did not know himself that he belonged to the body. He did not know it in spite of his sufferings and labors; he had to suffer some more, and only when he wrote Second Timothy had he a special revelation that he had labored and suffered enough. How ridiculous and more than that, insulting to the work and the Word of our Lord Jesus Christ! And if it were true what this book teaches, how dreadful it would be for almost every believer, for but few, if any, labor and suffer as Paul did, and we could have, even if we did, no assurance concerning our membership in the body and our share in the first resurrection, except by special revelation. But such a special revelation is nowhere promised in the Word.
We shall return after a while to the argument of Philippians.
But let us give the answer to the question, "Who will be caught up when the Lord comes?"
Every person who fell asleep in Jesus belongs to the company which is mentioned in first Thessalonians, "the dead in Christ shall be raised first," and every true believer in the Lord Jesus Christ, who lives when the assembling shout comes from the air, will be caught up in clouds to meet the Lord in the air. And if believers, as it is the case, were ignorant of the coming of the Lord, had absolutely no knowledge of the fact and therefore did not wait for Him, they will nevertheless be caught up. Let us make the statement as strong as we possibly can. Supposing the Lord came tonight to take His own out of the earth. Let us suppose a person who lived a very wicked life, but an hour before the Lord comes believes in the Lord Jesus Christ and is saved and accepted in the Beloved, made a partaker of the heavenly calling. This one saved by grace, though ignorant of the truth of God, would be caught up like the oldest, most matured Saint who loved His appearing for many years. Think of the dying thief. He pleaded "Remember me when thou dost come into thy kingdom." The assurance comes back to him, who could do no works to gain a prize, who was so ignorant in all spiritual matters, "To-day thou shalt be with me in Paradise." When the Lord comes with the assembling shout the body of the thief, saved by grace, as well as the body of Stephen, whose is a martyr's crown, and Paul's and every other one who was saved by grace will be raised up and we, meaning every saved one together with them, will be caught up.
But let us prove this statement by the only authority we have, the Word of God. Let the Scriptures give an answer to the simple question, "Is the first resurrection and to be caught up to meet the Lord in the air the prize for a holy, consecrated, faithful conduct and life, or is it a free gift of the grace of God in our Lord Jesus Christ?" The answer to this from the Scriptures is clear; it is put in every epistle as the result of grace and not as the reward for faithfulness and service. To cite all the New Testament passages which acquaint us with the wonderful truth of what grace has called us to and made us in Christ Jesus would fill page after page, and if we would ponder over them and search in its blessed depths under the guidance of the Holy Spirit, would fill our hearts with "joy unspeakable and full of glory." How clear it is seen in Romans. In the fifth of Romans we read of the blessed results of justification. It is not a question of doing from our side, but it is God's doing, for everyone who believeth on the Lord Jesus Christ. Peace, perfect peace, towards God. Every believer has it with God in virtue of the blood of the cross. There peace was made. The second, access by faith into this grace, wherein we stand, and the third result of justification, rejoicing in hope of the glory of God. And this hope of the glory of God is nothing else than what we have in the first epistle of John, "We shall be like Him for we shall see Him as He is." Read also Romans viii:29, 30, "For whom He did foreknow, He also did predestinate to be conformed to the image of His Son (in resurrection on the day of His coming for His Saints) that He might be the Firstborn among many brethren. Moreover, whom He did predestinate, them He also called, and whom He called, them He also justified and whom He justified, them He also glorified." Justification and glorification are inseparably connected. They cannot be severed. Both are from the side of God, the result of the finished work of our Lord Jesus Christ. God has justified and God has glorified. The glorification begins when our Lord leaves the Father's throne and comes into the air to meet those whom the Father has given to Him. Not one will be left behind. And who are they whom the Father has given to the Son? Everyone who believed and came to the Son.
It is in that rich unfathomable epistle to the Ephesians, where we read God's gracious purpose towards everyone who believes in Christ, accepted in Him, blest with all spiritual blessings in the heavenlies in Christ. We would have to go through all the precious words in the opening chapters, where we learn more fully than elsewhere that it is all the gift of God, not of works, lest any man should boast. "Even when we were dead in sins hath quickened us together with Christ (by grace ye are saved). And hath raised us up together and made us sit together in the heavenlies in Christ Jesus; that in the ages to come He might show the exceeding riches of His grace in kindness toward us through Christ Jesus." Now we are there by grace. God see us there in Christ and bye and bye we shall be there actually. It is clear from a number of passages that when the Lord comes for His Saints all believers without any distinction, whether they are full grown in knowledge, fathers, young men or babes in Christ, will be taken because they are Christ's and God's grace has put them there. This is not only clearly seen in 1 Thess. iv:13-18, but also elsewhere. "For our commonwealth is in heaven, from whence also we look for the Savior, the Lord Jesus Christ; Who shall change our body of humiliation, that it might be fashioned like unto His glorious body, according to the working whereby He is able even to subdue all things unto Himself" (Phil. iii:20, 21). But every man in his own order: Christ the first fruits; afterwards they that are Christ's at His coming, * * * Behold, I shew you a mystery; we shall not all sleep, but we shall all be changed (1 Cor. xv:23, 51). It is clear that all means the whole company of believers.
But there are other scriptural proofs that all believers will be taken up when the Lord comes. One is the unity of the body. "For as the body is one and hath many members, and all the members of that one body, being many, are one body; so also is Christ. For by one Spirit are we all baptised into one body" (1 Cor. xii:12 and 13). It is clear then that all believers are members of the one body. The teaching in the above cited paragraphs is an open denial of the truth revealed of the church as the one body. "There is one body and one Spirit even as ye are called in one hope of your calling" (Ephes. iv:4). This one body, of which every believer is a member, will be joined to the glorified Head, it will be one joining and one presentation of the assembly. Now, if only certain believers are caught up and another number passeth through a part of the tribulation, and still another company is taken later and other believers will not be raised at all till the great white Throne is set up, the revealed truth of the one body, its organic unity and vital connection with Him in glory is completely set aside.
Furthermore, the apostasy and the revelation of the Antichrist cannot come till that body, the church, is taken from the earth (see 2 Thess. ii). The appearance of the final Antichrist therefore demands the complete removal of the one body. A remnant of believers, members of the one body, left in the earth during the great tribulation would still hinder the revelation of Antichrist and postpone it. The Saints in the tribulation are not members of the one body, but they are Jewish believers. The next chapter will enter into this more fully.
Again, "We must all appear before the judgment seat of Christ." This is the Bema in the air. All believers will have to appear before Him to receive approval or disapproval (not salvation or condemnation). Now, if they are all to appear before that seat in the air on the day of Christ—they must all have been taken up. When He comes at the end of the tribulation He comes with all His Saints. Many other Scriptures might be quoted which declare the same truth, Every believer will share in the first resurrection and be caught up when the Lord comes.
There are two passages which are generally quoted to support the teaching of a partial rapture. The first is taken to support the theory that it is a question of worthiness, and the second passage is claimed to make clear that only those will be caught up who look for the Lord.
Luke xxi:36 is the first passage. "Watch ye therefore and pray always, that ye may be accounted worthy to escape all the things that shall come to pass and to stand before the Son of Man." Our Lord spoke these words in connection with the prophecies concerning the end of the age when the earth and the heavens shall be shaken and when He will come as Son of Man in a cloud with power and glory. The title of our Lord, Son of Man, gives us His relation to the earth. When He was here in His humiliation He was Son of Man, when He comes in exaltation He comes as Son of Man. Nowhere is it said of the members of the body of the Lord Jesus Christ that they will stand before the Son of Man. The exhortation is one which concerns the Jewish remnant, the 144,000 in the Book of Revelation. They will be in the earth during that time of trouble and with them it will be the question of faithfulness to the end to be accounted worthy to stand before the Son of Man. The disciples whom our Lord addressed in these words represent in type that Jewish remnant.
Hebrews ix:28: "So Christ was once offered to bear the sins of many; and unto them that look for Him shall He appear the second time without sin unto salvation." This passage has been made to prove that only those who wait for Him will be taken up. The whole passage shows the three appearings of the Christ. He appeared on the earth to put away sin by sacrificing Himself. He appears now in the presence of God for us. He will appear the second time. This is unquestionably the glorious appearing spoken of in Titus ii:13, "The glorious appearing of the great God and our Saviour Jesus Christ." He who appeared and He who appears in the presence of God will be the same who comes back to the earth. Of course when He actually returns from heaven into the habitable earth, as the firstborn, bringing many sons to glory (all His saints with Him) there will be such who wait and look for Him and to them He comes for salvation, and these are the believing Jews. Of this we read in Isaiah xxv:9: "And it shall be said in that day, Lo this is our God; we have waited for Him and He will save us. This is the Lord; we have waited for Him, we will be glad and rejoice in His salvation." The passage does not teach that only such will be caught up who believe in His coming and look for Him.
And now, as so many believers seem to be troubled about the words of the Apostle Paul in the third chapter of Philippians we give a short word on that. The position of the epistle to the Philippians is significant. Ephesians speaks of the glories of the church, what every believer and the company of believers, the one body, is in Christ. Colossians acquaints us with the glory of Him who is the Head of the body, Christ. Philippians stands between the two and shows the believer in Christ with the life of Christ in him, living Christ and pressing towards the glory. It is the epistle of experience. In the third chapter the energy of this life in the believer is seen. Paul, of course, knew that he belonged to that glory. He had absolute certainty about the first resurrection. But this divine energy in him presses forward. It is in full harmony with what God's grace has made him. All in him wants to get there, where the grace of God in Christ had placed him once and for all. The life of Christ in him reaches out for that place and when he says, "By any means," he gives us to understand nothing shall hinder him, may the cost be what it will, he wants to lay hold of all for which Christ has laid hold of him. He reaches out after that goal, Christ in glory, because he knew he belonged there.
Sir Robert Anderson gives a very helpful comment on Philippians iii:11 which we quote in connection with the above:
"If the commonly received exegesis of this passage be correct, we are faced by the astounding fact that the author of the Epistle to the Romans and of the fifteenth chapter of 1 Corinthians—the Apostle who was in a peculiar sense entrusted with the supreme revelation of grace—announced when nearing the close of his ministry that the resurrection was not, as he had been used to teach, a blessing which Divine grace assured to all believers in Christ, but a prize to be won by the sustained efforts of a life of wholly exceptional saintship.
"Nor is this all. In the same Epistle he has already said, 'To me to live is Christ, and to die is gain,' whereas, ex hypothesi, it now appears that his chief aim was to earn a right to the resurrection, and that death, instead of bringing gain, would have cut him off before he had reached the standard of saintship needed to secure that prize! For his words are explicit. 'Not as though I had already attained.'
"Here was one who was not a whit behind the chiefest Apostles; who excelled them all in labors and sufferings for his Lord, and in the visions and revelations accorded to him; whose prolonged ministry, moreover, was accredited by mighty signs and wonders, by the power of the spirit of God. And yet, being now 'such an one as Paul the aged,' he was in doubt whether he should have part in that resurrection which he had taught all his Corinthian converts to hope for and expect.
"Such is the exposition of the Apostle's teaching in many a standard commentary. And yet the passage which is thus perverted reaches its climax in the words, 'Our citizenship is in heaven, from whence we are looking for the Savior, the Lord Jesus Christ, who shall fashion anew the body of our humiliation that it may be conformed to the body of His glory.'
"'Our citizenship is in heaven.' Here is the clew to the teaching of the whole passage. The truth to which his words refer is more clearly stated in Ephesians ii:6, 'God has quickened us together with Christ, and raised us up with Him, and made us sit with Him in the heavenly places in Christ.' More clearly still is it given in Colossians iii:1-3, 'If then ye were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. Set your mind on the things that are above, not on the things on the earth. For ye died, and your life is hid with Christ in God.'
"Ephesians and Colossians, be it remembered, were written at the same period of his ministry as Philippians, and in the light of these Scriptures we can read this chapter aright. To win Christ (v. 8), or to apprehend, or lay hold of, that for which he had been laid hold of, or apprehended (v. 12)—or in other words, to realize practically in his life on earth what was true of him doctrinally as to his standing before God in heaven—this is what he was reaching toward, and what he says he had not already attained.
"The high calling of verse 14 is interpreted by some to mean Christ's calling up His own to meet Him in the air (a blessing assured to all 'who are alive and remain unto the Coming of the Lord'), but this is not in keeping with the plain words: God's high calling in Christ Jesus, i. e., what God has called us (made us) to be in Christ.
"If the passage refers to the literal resurrection, then the words, 'not as though I had already attained,' must mean that, while here on earth and before the Lord's Coming, the Apostle hoped either to undergo the change of verse 21, or else to win some sort of saintship diploma, or certificate, to ensure his being raised at the Coming. These alternatives are inexorable; and they only need to be stated to ensure their rejection.
"One word more. If the Apostle Paul, after such a life of saintship and service, was in doubt as to his part in the resurrection, no one of us, indeed he be the proudest of Pharisees or the blindest of fools, will dream of attaining it."