Must Fight To Win Salvation?

1. Am I a soldier of the Cross—
A follower of the Lamb?
And shall I fear to own His cause,
Or blush to speak His name?

In the name, the precious name,
Of Him who died for me,
Through grace I’ll win the promised crown,
Whate’er my cross may be.

2. Must I be carried to the skies
On flowery beds of ease,
While others fought to win the prize
And sailed through bloody seas?

3. Are there no foes for me to face?
Must I not stem the flood?
Is this vile world a friend to grace,
To help me on to God?

4. Since I must fight if I would reign,
Increase my courage, Lord!
I’ll bear the toil, endure the pain,
Supported by Thy Word.

Notice these statements from the song:

"Through grace I’ll win the promised"
"crown fought to win the prize"
"carried to the skies"
"To help me on to God"
"I must fight if I would reign"

Why do our Hardshell brothers sing this song when it violates their modern theory of salvation? Their forefathers sang it because they believed in perseverance and believed that salvation by grace did not exclude their working for their salvation. This song upholds the scriptural truth that those saved by grace will persevere in their allegiance to Christ and that exhortations to such continuance do not contradict grace. Further, there is no way to make the prize in this song a mere temporal good.

P.S. HERE is a sacred harp group singing this song

Making A Difference In Showing Compassion

"And of some have compassion, making a difference: And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh." (Jude 1:22-23 kjv)

This is a follow up to my previous posting HERE.

Commented Dr. Gill:

And of some have compassion - That is, of such who have gone astray, being drawn aside; who are simple and ignorant, and out of the way; who sin through infirmity, and the force of temptation; and who are tractable and open to conviction, and whose mistakes are in lesser matters of religion; as also such who are convicted and wounded in their consciences for their sins and mistakes: and to these compassion is to be shown, by praying with them, and for them, with ardency and affection; instructing them in meekness; giving friendly and brotherly reproofs to them; expressing on all occasions a tender concern for their good; doing them all the good that can be done, both for their souls and bodies: and good reason there is why compassion should be shown them, because God is a God of compassion; Christ is a merciful high priest; a contrary spirit is grieving to the Holy Ghost; saints should consider what they themselves were, and what they now are, and that compassion has been shown to them, and they may want it again. The Alexandrian copy, and some others, and the Vulgate Latin and Ethiopic versions, read, "reprove".

Making a difference; between one and another; using some more tenderly, others more severely, as the nature and circumstances of their case appear to be. The Syriac version renders the whole, "when they repent, have compassion on them".

Barnes in his Notes on the Bible said:

"And of some have compassion - This cannot be intended to teach that they were not to have compassion for all people, or to regard the salvation of all with solicitude, but that they were to have special and unusual compassion for a certain class of persons, or were to approach them with feelings appropriate to their condition. The idea is, that the special feeling to be manifest toward a certain class of persons in seeking their salvation was tender affection and kindness. They were to approach them in the gentlest manner, appealing to them by such words as "love" would prompt. Others were to be approached in a different manner, indicated by the phrase, "save with fear." The class here referred to, to whom "pity" (ἐλεάτε eleate) was to be shown, and in whose conversion and salvation tender compassion was to be employed, appear to have been the timid, the gentle, the unwary; those who had not yet fallen into dangerous errors, but who might be exposed to them; those, for there are such, who would be more likely to be influenced by kind words and a gentle manner than by denunciation."

"Making a difference - Making a distinction between them, not in regard to your "desires" for their salvation, or your "efforts" to save them, but to the "manner" in which it is done. To be able to do this is one of the highest qualifications to be sought by one who endeavors to save souls, and is indispensable for a good minister of the gospel. The young, the tender, the delicate, the refined, need a different kind of treatment from the rough, the uncultivated, the hardened. This wisdom was shown by the Saviour in all his preaching; it was eminent in the preaching of Paul."

I fully endorse the commentary of these two men and I strive to follow the counsel of Jude in my witnessing to those in error.

Gospel Invitations

"In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)" (John 7: 37-39)

It is both our duty and privilege, as disciples, and as representatives of the Lord and Savior, to call (or 'invite') men to come to Christ, for the quenching of their thirsts, and for the deliverance of them from theirs sins. We plead, urge, beg, exhort, the thirsty soul to come to Christ where they may find "living water," or "eternal life."

Sin, and the life of sin, "dries out" the soul, sapping it of all life, strength, and spiritual moisture. Sin parches the spirit but Christ and the gospel, and the life he gives, "quenches" such thirst, both now and forever.

"The Spirit and the bride say, "Come!" And let him who hears say, "Come!" Whoever is thirsty, let him come; and whoever wishes, let him take the free gift of the water of life." (Revelation 22: 17 NIV)

Christ identified this "water of life" as the Holy Spirit, and the gifts of the Spirit that accompany the Spirit's presence in the heart and mind of the believer in Jesus. The Spirit calls to men saying "come" and partake of Christ and of me, the Spirit of the Father and the Son. Come drink the fountain of eternal youth, of immortality and eternal life! What a glorious invitation!

The "bride" corresponds to the "church" or body of believers, who are "married" to Christ. (See Romans 7: 1-4 & Ephesians 5: 25-33) Thus, every disciple, as has been noted, has the privilege and duty to extend this gracious and glorious invitation to every sinner whom they meet in life. When they invite the Spirit invites.

How does one "come to Christ" and how does one "receive" Christ? It is by "believing" on him, by accepting the revelation and testimony given to him by the Holy Spirit. (See John 1: 12, 13 & 6: 65)

"Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light." (Matthew 11: 28-30 NIV)

Not only "living water" that forever satisfies and quenches the thirsty soul, parched by sin, but also "rest" and easy servitude are promised to those who leave the servitude of sin and Satan to become servants of Christ by faith. (See Romans 6: 16-18) 

The invitation of Christ is for sinners to "change masters," to forsake sin and the way of disobedience and rebellion against God, from serving themselves, and their own wills and lusts, and become the servants of Christ, where true freedom is found. Thus, the invitation is also a call for slaves to come to Christ for freedom from thirst, weariness, and guilt. 

"Come, all you who are thirsty, come to the waters; and you who have no money, come, buy and eat! Come, buy wine and milk without money and without cost. Why spend money on what is not bread, and your labor on what does not satisfy? Listen, listen to me, and eat what is good, and your soul will delight in the richest of fare. Give ear and come to me; hear me, that your soul may live. I will make an everlasting covenant with you, my faithful love promised to David."(Isaiah 55: 1-3 NIV)

What a grand, glorious, and gracious invitation! From Lord God himself! There is no qualification required! Nothing anyone can do can merit the great gift that is being offered here. It is freely offered. All are invited to come. If one is thirsty because of the struggle with sin in the desert of this depraved world, then he is invited to Christ and the water of life. If one is tired of the the life of sin, he is invited to come to Christ for eternal rest and ease. If one is under the tyrant of sin, he is invited to come to Christ who is a gentle and loving Master, and whose service is easy and delightful. If one is dead in sin, lifeless(Ephesians 2: 1), he is invited to come to Christ who is both "the Resurrection" and "the Life." (See John 11: 25 & 14: 6)

Friend, will you ignore this invitation, or will you accept it?

(Reprint from "My Daily Bread" of July 26, 2007 - see here)

Ross On Arthur Pink & Hardshellism

Bob L. Ross

In "A. W. PINK REVISITED ABOUT THE NECESSARY USE OF "MEANS" IN THE NEW BIRTH" author Bob L. Ross of Pilgrim Publications [02/27--2006 - see here] wrote the following (bold highlighting mine):

I find it rather amusing that Hardshells, hyper-Calvinists, hybrid-Calvinists, and others who teach that men are born again before they believe the Gospel, often will snatch snippets from Pink and others, as if to get aid and comfort for their erroneous teachings on what they call "regeneration." It is often the case that one can rake thru the voluminous materials of men such as Pink, John Gill, and C. H. Spurgeon and find a few comments, if isolated from the whole of what they taught, would appear to render meager support to a peculiar idea for which the person contends.

However, this is not a very responsible approach, nor will it be of any persuasive significance to those who are broadly acquainted the writings of these men. How often have I, in public debates with Campbellites, even had to "rescue" Baptist writers who are perverted, distorted, and misappropriated by Campbellite debaters!

For the benefit of anyone who missed these materials from Arthur W. Pink which I sent out in the past, here is that information once again.

REPLY TO A HARDSHELL BAPTIST ON THE USE OF MEANS IN THE NEW BIRTH [03/27/04]

Since my email about the Hunt-White Debate, I have had some responses from various ones who express various points of view. I had one email from a Primitive Baptist, or Hardshell preacher, and he gave a few isolated quotes from the likes of Boyce, Spurgeon, Pink, and Owen, alleging that they were in agreement with the Hardshells on the internal, pre-faith work of the Holy Spirit. Here is my reply to this preacher (there is no highlighting of mine in this citation):

Dear Brother:

I think you know very well that all the men you quoted believed in the Holy Spirit's working in conjunction with the necessary use of "MEANS," which Hardshells deny. I challenge you to show that any one of them ever taught that the new birth ever took place, or can take place, apart from the Holy Spirit's use of means.    

None of the men mentioned denied, nor do we deny, that there is a pre-faith work of the Holy Spirit in the lost person, variously described in terms, but no one disassociates this from the use of means. 

And even though some writers may be found who may broadly apply the term "regeneration" to include or cover this preliminary pre-faith work of the Spirit, they do not mean that this constats the new birth at that point. By the term "regeneration" they do not mean that this pre-faith work is the new birth, but it is only a partial or preparatory work. Furthermore, they insist that it involves the conjunctive use of means.

(1886-1952)

Concerning Pink's views against the Hardshell no means view, Ross wrote:

In his booklet, The New Birth, he has a section entitled, "The New Birth is effected by the Word of God applied by the Holy Spirit" (page 22). He says "the Scriptures are termed 'The Word of Life,' because they alone are capable of quickening those who are dead in trespasses and sins" (page 23). He goes on to say that "dead souls are born again, but by the Word of the living God" and quotes James 1:18, 1 Peter 1:23. 

"Believe and preach the Word of God, for by it, and it alone, are dead souls born again" (page 24). 

In his booklet, Regeneration or the New Birth, Pink says "the only means or instrument which the Holy Spirit employs" in the new birth is the Word (page 29). In his comments on the raising of Lazarus, which are reproduced in book form in his Commentary on John, Pink says the following on the "voice" of Christ which raised Lazarus: "And, too, it perfectly illustrated the MEANS which God employs in REGENERATION.   Men are raised spiritually, pass from death unto life, by MEANS of the WRITTEN WORD, and by that alone" (page 613).

In his Studies in the Scriptures magazine, the issue of October 1952, he comments on 1 Thess. 1:5:

"It is for the preaching of the GOSPEL to be ACCOMPANIED by the supernatural operation of the SPIRIT, and the efficacious grace of God, so that souls are Divinely QUICKENED, convicted, converted, delivered from the dominion of sin and Satan.   When the WORD is applied by the SPIRIT to a person, it acts like the entrance of a two-edged sword into his inner man, piercing, wounding, slaying his self-complacency and self-righteousness -- as in case of Saul of Tarsus (Romans 7:9, 10)"  (page 233).

The Hardshells are infamous for how they can take "snippets" from the voluminous writings of our old Baptist forefathers and make them say what they do not say. But, we have more than once shown how the Hardshells twist historical records as well as the scriptures. This is certainly true in regard to the views of A.W. Pink.

Remedy For Hardshell Heresy

Questions

1. Did Christ and his apostles and evangelists preach to those who they knew were unregenerate, i.e. those dead in sins?

2. Why did they do this if they held to Hardshell ideas about it being foolish to do so?

3. What did they say to those who they were addressing as spiritually dead?

4. Did he not command them to believe, repent, and confess him for their eternal salvation?

Conclusion

If you study these questions, looking at all the preaching addressed to those who were known to be spiritually dead, you will be cured of the Hardshell infection. (For further study on this see my series "Addresses To The Lost" at https://hardshellism.blogspot.com/ or here or here)

Change In Traditional Interpretation & It's Significance

One of the ways that one can get a good grasp on the developmental history of the "Primitive Baptist" denomination is, as I have stated before, to give a biographical history, showing the progression of leaders and their theological views from their beginning. Another way to get that broad picture of their history is to look at the changes in interpretation on key passages of scripture dealing with salvation.

The PB's chief historian, Sylvester Hassell, mentions several of these texts where a change was taking place in the late 19th century. I will mention some of these forthwith. But before doing that let me state the proposition more succinctly: If one looks at the views of the founders of the PBs and compares them with the views that became widely accepted by the PBs later in their development, then he will see those changes.

On The Parables

1. Parable of the sower and seed
2. Parable of the ten virgins
3. Parable of the talents and pounds

Other Texts

1. II Thess. 2:13
2. I Cor. 4:15
3. II Cor. 4: 3
4. James 1: 18
5. I Peter 1: 23-25
6. Acts 26: -16-18
7. Romans 1:16
8. Romans 10

Of course, I could greatly add to this list, but these parables and texts are sufficient to show that the PBs have changed in their interpretation of key passages of scripture.

Christian Soldiers "On Alert"

"In this world, they (Christians) are like soldiers in war and who are constantly "on alert...We need to learn to be "alert, "like men in war, who are expecting imminent attack, and who are appropriately "on alert."" (From my bible study lesson titled Sound The Alarm!)

Baptist Ordination Practices Examined (II)

John Gill

1697-1771

For the Chapter One in this series see (here)

Wrote John Gill (Body of Practical Divinity - see here - highlighting mine):

3b7. The election and call of them, with their acceptance, is ordination. The essence of ordination lies in the voluntary choice and call of the people, and in the voluntary acceptance of that call by the person chosen and called; for this affair must be by mutual consent and agreement, which joins them together as pastor and people. And this is done among themselves; and public ordination, so called, is no other than a declaration of that. Election and ordination are spoken of as the same; the latter is expressed and explained by the former. It is said of Christ, that he “ordained twelve,” (Mark 3:14) that is, he chose them to the office of apostleship, as he himself explains it (John 6:70; see Acts 1:2). Paul and Barnabas are said to “ordain elders in every church,” (Acts 14:23) or to choose them; that is, they gave orders and directions to every church, as to the choice of elders over them; for sometimes persons are said to do that which they give orders and directions for doing, as Moses and Solomon, with respect to building the tabernacle and temple, though done by others; and Moses particularly is said to choose the judges (Ex. 18:25), the choice being made under his direction and guidance. The word that is used in Acts 14:23 is translated chosen, 2 Corinthians 8:19, where the apostle speaks of a brother, χειροτουηθεις, “who was chosen of the churches to travel with us;” and is so rendered when ascribed to God (Acts 10:41).

3b8. This choice and ordination in primitive times, was made two ways; by casting lots and by giving votes, signified by stretching out of hands. Matthias was chosen and ordained to be an apostle in the room of Judas, by casting lots; that being an extraordinary office, required an immediate interposition of the divine Being; a lot being nothing more nor less than an appeal to God for the decision of an affair. But ordinary officers, as elders and pastors of churches, were chosen and ordained by the votes of the people, expressed by stretching out their hands; thus it is said of the apostles (Acts 14:23) “When they had ordained them elders in every church,” χειροτονησαντες, by taking the suffrages and votes of the members of the churches, shown by the stretching out of their hands, as the word signifies; and which they directed them to, and upon it declared the elders duly elected and ordained.

3b9. Though there was χειροτονια, “a stretching out of the hands;” yet there was no χειροθεσια, “imposition of hands,” used at the ordination; neither of extraordinary officers, as apostles; nor of ordinary pastors or elders of churches, in the times of Christ and his apostles.

3b9a. Christ ordained the twelve apostles himself; but we read not a word of his laying his hands upon them, when he ordained them; nor on the seventy disciples, when he appointed them, and sent them forth into every city. Matthias was chosen and ordained an apostle in the room of Judas, upon a lot being cast by the church, which fell upon him; and upon counting the lots he was numbered, συγκατεψηφισθη, “chosen,” or by the number of lots declared to be chosen, and so took his place, and was reckoned with the apostles; but no mention is made of any hands being laid on him (see Acts 1:22-26).

3b9b. The apostles are said to “ordain elders in every church,” not by laying their hands upon them, but by taking the votes of the people, on the stretching out of their hands; when they declared the elders duly elected and ordained, as before observed. The apostle Paul directed Titus (Titus 1:5), to “ordain elders in every city;” that is, in such sort and manner as he and Barnabas had done in the above instance; but gave him no orders and instructions to lay hands upon them; which he would not have omitted, had it been material, and so essential to ordination as some make it to be: and if he was to ordain elders by the laying on of his hands, then not by the hands of a presbytery, since he was a single person; and if this was to be done by him as a bishop, which some say he was, though the subscription of the epistle to him not being genuine, which asserts it, is no proof of it, it would justify ordination by a diocesan bishop.

3b9c. No instance can be given of hands being laid on any ordinary minister, pastor or elder, at his ordination; nor, indeed, of hands being laid on any, upon whatsoever account, but by extraordinary persons; nor by them upon any ministers, but extraordinary ones; and even then not at and for the ordination of them. The instance in Acts 13:1-3 is no proof of laying on of hands at the ordination of a pastor or elder of a church; Paul and Barnabas were extraordinary persons, apostolical men, and were never ordained pastors or elders to any particular church; nor is there the least hint given of any such ordination of them at that time; nor was this the first time of the separation of them to the sacred office of the ministry: they had been in it, and had exercised it long before, and in as public a manner as afterwards: and what they were now separated to was some peculiar and extraordinary work and service the Holy Ghost had for them to do in foreign parts, whither they travelled; and the persons who were directed by him to separate them to it, were extraordinary ones also; and their, prayers for them, with the rite of imposition of hands, seem only to express their good wishes for a prosperous success in their work: and it may be observed, that this rite was used, not “at,” but “after” the separation of them to the work and service into which they were appointed, and after fasting and prayer for them: this was the last act done, just when upon their departure; for so it is said, “And when they had fasted and prayed,” και επιθεντες τας χειρας αυτοις, “then putting hands upon them, they sent them away,” or dismissed them with this token, or sign of their good wishes for them. The apostle Paul, indeed, speaks of the hands of the presbytery being laid upon Timothy (1 Tim. 4:14), but it should be observed, that Timothy was an extraordinary officer in the church, an evangelist, and was not chosen or ordained a pastor of any particular church; nor did he reside in anyone place for any length of time; the subscription of the “second” epistle to him being not to be depended upon as genuine, no more than of that to Titus; and therefore he can be no instance of imposition of hands at the ordination of any ordinary, elder, or pastor of a church; and who the presbytery were who laid hands on him, be it upon what account it may, they must be extraordinary persons through whose hands an extraordinary gift was conveyed: we are sure the apostle Paul was one, since he expressly speaks of a gift which Timothy had “by the putting on of his hands;” and it can scarcely be thought that any other should join with herein but an apostolical man; very probably Silas (see Acts 16:1, 19). However, upon the whole, it appears to be an extraordinary affair transacted by extraordinary persons, on an extraordinary one, and by it an extraordinary gift was conveyed; which no man of modesty will assume to himself a power of conveying: And let it be observed, it was not an “office,” but a “gift,” which was conveyed this way (see 1 Tim. 4:14; 2 Tim. 1:6).

3b9d. The hands of ministers being now empty, and they having no gifts to convey through the use of this rite, of course it ought to cease, and should; it not appearing to have been used but by extraordinary persons on any account; upon which, at least for the most part, if not always, extraordinary things followed.

3b9e. To say that this rite is now used at the ordination of a pastor to point him out to the assembly, is exceeding trifling: the church needs it not, having before chosen and called him, and he having accepted their call in a more private way: and it is needless to others met together publicly to observe the order of the procedure; since usually the members of the church are desired to recognize their choice and call of their pastor, and he is desired to renew his acceptance, and frequently he makes a confession of his faith; and after all this, to use this rite to point him out to the people, is such a piece of weakness for which no excuse can be made.

Should it be urged, that imposition of hands was used at the ordination of deacons, and then why not at the ordination of elders or pastors of churches, which is an higher office? It may be answered, that the church, as directed, chose out from among them seven men, so and so qualified (Acts 6:1-7), in which choice the essence of ordination lay; whom they presented to the apostles, who, approving their choice, confirmed it, and “constituted” and settled them in their office, as they proposed (Acts 6:3), and the rite of imposition of hands was used after this, and even after prayer for them; for it is said, “When they had prayed,” not while they were praying, as the custom is now, “they laid their hands on them;” which, done for what end soever, was done by extraordinary persons, the apostles, and it may be for extraordinary service; and so no rule to ordinary ministers in the ordination of persons to an ordinary office; and it may be, it was done by way of benediction, wishing them happiness and success in their office, for which this rite was used among the Jews, and for the confirmation of this office, it not being the immediate institution of Christ, but of the apostles: and the use of it seems to be temporary, since we have no other instance of it on such an account; nor any injunction of it, nor any direction for it; nor is it made mention of by the apostle, when he treats of the office of deacons, their qualifications, the proving and installment of them into their office, and their use of it (1 Tim. 3:10), nor does it appear that there was afterwards any ordination of deacons, by imposition of hands, until the fourth century, when church offices and church officers were both magnified and multiplied. Besides, if the seven persons spoken of in Acts 6:1-6 were “extraordinarily” and “pro tempore” appointed to take care of the poor, and of the widows in the first church at Jerusalem, and particularly of the Grecian widows in it, to answer their present exigency; and were different from the ordinary deacons of the churches, afterwards spoken of in Paul’s epistles, which is the sense of Vitringa who observes, that these men are never called “deacons,” only described by their number the “Seven,” as in Acts 21:8 that their work was not similar to that of ordinary deacons, their “ministration” being not monthly, nor weekly, but daily, and of an extraordinary kind; for they succeeded the apostles in the care of the secular affairs of the church; they had all the estates, and the whole substance of the community, which was made one common stock in their hands, to dispose of to them as they needed; which was a very extraordinary and uncommon piece of service; though their destination was more peculiar to the care of the Grecian widows; and these seven men appear by their names to be all of them Greeks, or Jewish proselytes from the Greeks, as one of them most certainly was; and had it not been for the murmuring of the Greeks, no such appointment would have been made; nor does it appear that they continued in their office, but when this was over, it ceased; and some of them, at least, were afterwards employed in other ministerial services, and elsewhere: now if this was the case, which is not easy to be disproved, we have no scripture instance of the imposition of hands at the ordination of ordinary deacons; nor any instruction and direction for it."

Gill gives the correct view on this subject. Too many Baptists have adopted a Presbyterian model of "ordination." Baptists do not need presbyteries.

"Gadfly Of The Hardshells"?

"I am the gadfly of the Athenian people, given to them by God..." - Socrates

Well, have I not been the gadfly of the Hardshells? Would they not like to get rid of me like the Athenian ignorant ones wanted to get rid of that pest Socrates?

"We Will Not"

"But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us." (Luke 19:14 kjv)

Question 1

What is the fate of those who say of Christ - "we will not have this man to reign over us"? Of those who "hate" Christ?

Many of our modern PBs affirm that many of the "regenerated" actually fit the category of those who hate and reject Christ! Who can believe it? Only a cult follower can and will.

Question 2

Did any Old Baptist forefather, prior to the end of the nineteenth century, say that any of the regenerated fit the description of those who hate and reject Christ?

What did Gill say? The writers of the oldest Baptist confessions, what did they say?

Notice the "will not" of the lost! If "will not" characterizes them in relation to the Lord Jesus and to his Father, or to the one true and living God, then conversely those who are saved are characterized as they who "will"! If you are among the "will not," among the "unwilling and disobedient," then you will not be saved but spend eternity in Hell. On the other hand, if you are "willing and obedient," and love Christ and want him to rule over you, then you are saved and will spend eternity in Heaven.

Remember Hassell's words of warning.

"It seems almost incredible that any sane and reverent mind can for a moment be so captivated and deceived by Satan as to believe that Cain, and Balaam, and Judas, and all the most horrible and diabolical criminals that ever lived on earth, were the children of God..." (See here for rest of citation)

Post Tribulation Rapture III

Secret and Silent Rapture?

In I Thessalonians 4: 13-17, introduced in our last posting, the rapture is supposed to be that secret and silent event that pre-tribbers describe.  Yet, the fact that a trumpet sounds, and the voice of the archangel roars, Christ gives a shout, and lightning shines from the east to the west, and other such events, shows that the rapture is no such thing as pre-tribbers describe.  Further, the Apostle John says:

"Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen."  (Rev. 1: 7) 

It is hardly a secret event that the world will not see.

Meeting Christ

The word “meet” in this verse is from the Greek word apantesis and literally means to greet or to welcome. According to the pre-trib view, the saints who meet Christ in the air return back to Heaven with Christ where they remain throughout the seven year tribulation described in Revelation chapters six through nineteen.  But, the meaning of apantesis will not allow that interpretation.  The word rather carries the idea of meeting one with the purpose of accompanying the one coming on the final leg of the jouney.  The Greek word is used in two other passages which we will now consider.

“Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom...And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.”  (Matt. 25: 1, 6)

In Jewish marriage ritual the groom is here viewed as journeying to the home of the bride.  The bride, with her escort, are exhorted to go out to greet the groom when they see him nearing the home.  They meet him, not to go back to where he came from, but in order to escort him the rest of the way to the home of the bride.

“And so we went toward Rome. And from thence, when the brethren heard of us, they came to meet us as far as Appii forum, and The three taverns...And when we came to Rome...”  (Acts 28: 14-16)

Again, we notice how Paul is journeying "to Rome."  On the way to Rome "the brethren" meet Paul at the "Appii forum," at the "three taverns."  Do they then leave with him and go back to where he started or do they meet him for the purpose of accompanying him the rest of the way to Rome? 

Likewise, when the saints "meet" Christ in the air, it will not be for the purpose of going back to Heaven with him, but in order to accompany him the rest of the way to the earth.  Christ is coming to the earth, not to the air.  But, just before he reaches the earth, the saints will be caught up to meet the Lord and descend with him the rest of the way to the earth.  This is what we see happening in Revelation chapter nineteen where we see Christ descending from heaven on a white horse and the saints with him on their own horses, prepared to execute judgment.  (See Psa. 149: 9)

In The Air

According to Greek scholar Kenneth Wuest there are two different Greek words for "air."  He says:

"The Greeks had two words which meant “air,” aer and aither. Aer was used to designate the lower air, the thick air or haze that surrounds the earth. Aither was the name given the pure, upper air as opposed to the thick lower air. The pure upper air started at the mountain tops for the Greeks of the ancient world, since they had no way of exploring the regions above these. The word aer referring to the lower atmosphere, namely, that below the mountain tops, is used in the NT. Aither is not used, although it must have been in common use in the first century."  (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans)

In I Thessalonians 4: 13-17 the Greek word is "aer" which denotes the atmosphere below the tops of the mountains.  This hardly seems to be consistent with the pre-trib paradigm.  It is not an event that is therefore not visible to men on earth. 

Coming for and with Saints

Those who teach a pre-trib rapture of the church (body of believers) split up the second coming of Christ into two separate comings, or as some of them say, "one coming in two stages."  They insist that the second coming (or its first stage) is where Christ comes solely "for" his saints while the third coming of Christ (or the second coming's second stage) is solely "with" his saints.  They argue that he cannot come with them until he has first come for them. 

However, looking at the chief rapture passage (I Thess. 4: 13-17), we see how the same instant in which Christ comes for believers finds him also coming with them.  Paul says of those believers who now "sleep in Jesus" "will God bring with him."  Christ returns "with" all the saints who have died and yet he comes "for" their bodies and "for" those saints who are still living. 

It was indeed prophesied in Zechariah 14: 5 - "the LORD my God shall come, and all the saints with thee."  Some will argue that this prophesy speaks of coming with "all" the saints, and not with only those who have died.  And, they argue, he could not come with them unless he has first come for them.  But, to this it is replied:

1)  Granting the truth of the argument, it still does not prove that there is any significant gap in time between Christ's coming for the saints and his coming with them.  Christ comes for the saints, they meet him in the air, and then immediately come with him all the way to the earth.  Same coming!

2)  The prophecy may not be referring to redeemed human beings at all.  The word for "saints" may be simply translated as "sanctified ones" and may just as easily be a reference to the holy angels, and we know that the Scriptures say that Christ will come "and all the holy angels with him."  (Matt. 25: 31)

Thus, it is an argument of no proof for the pre-trib paradigm to say that Christ's coming for his saints must be separated from his coming with his saints. 

There is only one second coming of Christ.  Yet, according to the pre-trib view, Christ not only comes a second time, but a third time.  He comes before the seven year period of tribulation and wrath, and he also comes after it.  Some will even argue that the coming before the tribulation is properly his coming (parousia) and his coming after the tribulation is properly his revelation (apocalypse). 

The Parousia is the Apocalypse

There are three Greek words that are used by the new testament writers in speaking of the Lord's return.  They are parousia, apocalypse, and ephiphany.  These three words describe the same thing, though many pre-tribbers attempt to make them to refer to different comings of Christ.  They will say that Christ comes (parousia) at the time of the rapture, but that this coming is not the same as his apocalypse or epiphany.  Yet, if one studies the Scriptures he will see that this is an arbitrary distinction and not one the Scriptures make. 

"Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation (apocalypse) of Jesus Christ."  (I Peter 1: 13)

"So that ye come behind in no gift; waiting for the coming (apocalypse) of our Lord Jesus Christ." (I Cor. 1: 7)

"And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming."  (II Thess. 2: 8)

The brightness of his coming.  "Brightness" is from the Greek word epiphaneia and literally means his "appearing."  "Coming" is from the Greek word parousia and literally means presence.  A good translation would be "the appearing of his presence." 

Christians are said to receive grace at the apocalypse, which grace must involve their meeting Christ and being transformed when he comes.  Christians are waiting for the apocalypse and not just for the parousia.  Further, Paul places the destruction of antichrist at the parousia, but pre-tribbers say that this does not occur at the parousia, but at the apocalypse or epiphany.  Who can believe that Christ comes without an epiphany or apocalypse?  Only the pre-tribber who is blinded by his bias. 

Further, in II Thessalonians 1: 7-10, Paul speaks of that time "when the Lord Jesus shall be revealed (apocalypse) from heaven" and says that this is the same time "when he shall come to be glorified in his saints." (vs. 10).  Thus, again, the coming and the revelation refer to the same thing.

(Originally published here)