{"id":4744,"date":"2013-03-04T15:03:42","date_gmt":"2013-03-04T15:03:42","guid":{"rendered":"http:\/\/www.imotrumpeta.com\/?p=4744"},"modified":"2013-03-04T15:03:42","modified_gmt":"2013-03-04T15:03:42","slug":"the-mysteries-of-the-gospel-4-continuing-from-last-week-the-mystery-of-the-translation-of-the-saints-at-the-end-of-the-church-age","status":"publish","type":"post","link":"http:\/\/www.imotrumpeta.com\/?p=4744","title":{"rendered":"THE MYSTERIES OF THE GOSPEL (4) (Continuing from last week) THE MYSTERY OF THE TRANSLATION OF THE SAINTS AT THE END OF THE CHURCH AGE:"},"content":{"rendered":"

\"\"<\/a><\/p>\n

 <\/p>\n

\u00a0<\/strong><\/p>\n

THE<\/strong> church age or dispensation of the church which Apostle Paul calls \u201cthe mystery… which in other ages was not made known\u201d<\/em><\/strong> (Eph. 3:3-6) being \u201chid in God\u201d<\/em> from \u201cthe beginning of the world\u201d<\/em> <\/strong>(Eph. 3:9) comes between Pentecost and the Second Advent of the Lord. And so the \u2018\u2018end of the church age\u201d<\/em> will be marked by the ushering in of Christ\u2019s glorious Kingdom.<\/p>\n

The fate of living believers at the end of their earthly uniting force – the Body of Christ or the church —<\/em> in the glorious Kingdom of Christ that will take place, and not less, the issue of whether they have a place in it, and if they do, how they get into it; are the subjects of the gospel truth, revealing the mystery of the place of living saints with Christ at His second coming.<\/p>\n

The following exposition may be difficult to follow unless the Gospel Truth is accepted as the revelation of the mind of God which deals with ultimate and eternal realities. The carnal mind may find them impossible to appreciate, but they are TRUTHS. How one feels about them cannot alter the truth about them<\/em><\/strong>.<\/p>\n

God\u2019s first revelation of human immortality came about 162 years pre-deluvian era, before the earliest stages of the Mesopotamian culture and the beginning of the chalcolithic (stone – copper) age, when a man called Enoch, son of Jared, a descendant of Cain, Adam\u2019s first son who \u201cwalked with God, and was not; for God took him\u201d.<\/em> (Gen. 5:24, Heb. 11:5). \u201cTo walk with God\u201d<\/em> is to be upright, righteous and acceptable to God. Even at this earliest stage of human existence, God rewarded righteousness and abhorred sin as was the case with Adam and Eve (Gen.3) and Cain (Gen.4).<\/p>\n

Another experience of immorality is recorded of Elijah, a prophet of Israel in the Book of II Kings 2:1-13, who was translated into heaven around c.824 BC<\/em>. Elijah\u2019s character is known and recorded to be of moral sublimity. His faith in God knew no limits. His zeal for Jehovah was an all-absorbing motive of his life. No danger nor, duty was too severe to shake his confidence. He was by nature a recluse; only appearing before men to deliver his message from God, and enforce it by miracle if need be, and disappear again.<\/p>\n

The voice of early ecclesiastical tradition is almost unanimous in regarding Enoch and Elijah as \u201cthe two witnesses\u201d of Rev. 11:13.<\/em><\/strong><\/p>\n

Again, between c. AD 14 – 38<\/em>, when Rome was the master of the world under Tiberius Caeser, Jesus of Nazareth lived on earth. He was crucified. He resurrected and ascended into heaven. The \u201cNazareth Inscriptions\u201d,<\/em> — an imperial ordinance brought to Paris from Nazareth (1878) now in the \u201cBibliotheque Nationale\u201d<\/em> – which stipulated the death penalty for crimes of the violation of tombs, has been interpreted as evidence of Christ\u2019s resurrection. This proof of course, is for those who would rather die than believe the sacred truths contained in the gospel, for according to Apostle Paul in I Cor. 2:14, \u201c…the natural man receiveth not the things of the spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned\u201d. <\/em>And, the Scripture is replete with authentic records of Christ\u2019s resurrection and ascension into heaven (see Mark 16:19, Luke 24:51, Act 1:9, Rom. 8:34, Eph. 4:8, I Peter 3:22 etc.).<\/p>\n

 <\/p>\n

The believer certainly has a place in the glorious Kingdom which will be ushered in at the second coming of the Lord. Jesus Christ who Himself testified to this in John 14, \u201cAnd if I go and prepare a place for you I will come again, and receive you unto myself: that where I am there you may be also\u201d.<\/em><\/strong><\/p>\n

The Greek word \u201cean<\/em><\/strong>\u201d translated \u201cif\u201d<\/em> in the passage was not intended to introduce uncertainty rather it has a temporal force and ought to have been rendered \u2018when\u201d as in 1 Cor. 14:16, and John 2:3. It is clearly evident that Christ ascended unto the Father to prepare a place for the saints – living and \u2018dead. Verse 2 of John 14 assures that there are many \u201cabiding places\u201d<\/em> or \u201cplaces of abode\u201d \u201cresidential places\u201d<\/em> as the Greek \u201cmonai<\/em><\/strong>\u201d<\/em> rendered \u201cmansions<\/em>\u201d correctly indicates. The English \u201cmansion\u201d is derived from Latin \u201cmausio<\/em>\u201d and like the Greek equivalent \u201cmone<\/em>\u201d the singular of \u201cmonia<\/em>\u201d did not carry the meaning of a building of some size or pretentiousness at the time John wrote the gospel. The meaning now attached to the word cannot be correctly applied to this verse.<\/p>\n

It is also certain that Christ will come again. The reference is clearly to the personal advent of Jesus who had been taken up at Mount Olivet. The disciples had been advised to wait for His second advent as the moment they would be reunited with the Lord Jesus Christ. It is important to emphasize here, therefore, that this passage does not, and should never, be associated with the false doctrine that the spirits of believers go to be with the Lord at the time of death, as there is no Scripture attesting to this doctrine.<\/p>\n

\u00a0<\/strong><\/p>\n

THE SPIRIT OF THE DEAD SAINTS<\/strong><\/p>\n

\u00a0<\/strong><\/p>\n

The assertion that the spirits of dead believers DO NOT <\/strong>go to be with the Lord at time of death raises the question of: where are the spirits of the dead saints now?<\/em> The digression, the answering of this question creates here, is a necessary one, that is worth-while, because a lot of theological and philosophical controversies have been generated by this question, usually referred to as the \u201cIntermediate State\u201d<\/em>. As it is, no attempt will be made here to go into the details of the Intermediate<\/em> State<\/em> question, except as is unavoidably necessary in answering the question, because the issue is beyond the scope of this discourse.<\/p>\n

 <\/p>\n

However, to begin with, it is an established fact that correct answers to questions about the Scriptures — be they theological or philosophical — can only be found within the Scriptures. Therefore the effort here will be more of Bible exegesis and very much less of any theological system and philosophical argument or speculation.<\/p>\n

 <\/p>\n

The prophets of the Old Testament prophesied to literal Israel. And, the fact that some of the prophecies are being fulfilled today, indicates that the prophecies and references are also intended for spiritual Israel this gospel era, better known as the \u2018Dispensation of grace with the Holy Ghost and the Administration of church\u2019.<\/em> This granted. Some light is therefore shed on the question in Dan. 12:13 \u2013 But you, go your way till the end; for you shall rest, and will arise to your inheritance at the end of the days\u201d. (<\/em>NKJV).<\/strong><\/p>\n

Although this was addressed to prophet Daniel by \u201cthe man clothed in linen who was above the waters of the river\u201d<\/em> (v 7) believed to be pre-incarnate Son of God; against the time when \u201cthe power of the holy people\u201d<\/em> will have been scattered (v 7) i.e. end of the church age when the Lord will return in His glory. This means that the passage is also addressed to people of God through out the ages even up to today, and until Christ returns.<\/p>\n

Three principles emerge here. One<\/em><\/strong>: is that this prophecy will extend to the end of times. Two<\/em><\/strong>: is that there is rest for the body (in the grave) for the saints. Three<\/em><\/strong>: is that there will be a general resurrection (cf Isa. 57:1, 2; 2Thess. 4:l3 – 17).<\/p>\n

For the spirit of the dead saints, the period between death and resurrection is referred to as \u201cintermediate State\u201d.<\/em>\u00a0 This period is neither one of painful purgatory (as the Roman Catholic Church teaches) nor one of unconscious \u201csleep<\/em>\u201d of body and soul. \u201cFor you shall rest\u201d<\/em> in Dan. 12: 13 is referred to, and restated by Apostle Paul in Phil. 1:23 – \u201c… to depart and be with Christ\u201d<\/em> (where) and Jesus Himself says \u201c… in Paradise\u201d<\/em><\/strong> (Luke 23:43).<\/p>\n

Apostle Paul\u2019s \u201cto depart\u201d<\/em> in Phil. 1:23 is a euphemism for \u201cto die\u201d<\/em> and \u201cbe with Christ\u201d<\/em> in the passage does not imply being physically united with Christ, but a figurative reference to the surpassing excellent condition and bliss of being with Christ that will be experienced in His presence. And in Luke 23:43 our Lord Himself indicated \u201cParadise<\/em>\u201d as the place where the, spirits of believers on being disembodied rest and await resurrection. The Spirit of Christ Himself, on being disembodied at Calvary, went to Paradise (from where He went into the deeps to preach to the spirits in the prison of (Gr) hades<\/em> or (Heb.) Shoel<\/em>. (See 1 Peter 3:19 – 21) All this is intrinsic in: \u201cAssured1y, I say to you, today you will be with me in \u00a0Paradise\u201d<\/em><\/strong> (Luke 23:43 NKJV)<\/p>\n

This definitely now leads to the question: Where is Paradise?<\/em><\/strong> Perhaps, it is better to define paradise before attempting to locate it. The word \u201cParadise<\/em>\u201d is a Persian word which creates a vivid picture of a scene of a wide open park, inclosed against any form of injury, yet with it\u2019s natural beauty unspoiled, with stately luxuriant forest trees, many of them bearing fruits, watered by clear streams on whose banks roved herds of harmless well fed mammals.<\/p>\n

 <\/p>\n

The writers of the Greek Suptaugint (LXX) chose the word \u201cParadise<\/em>\u201d for a new usage which added to its significance and secured for it, a more perennial use. They used it to denote or express any allusion, however remote, to the beautiful region which was once the first blissful home of man on earth – the Garden of Eden<\/em>. (Gen. 2) In the later Books of the Old Testament \u201cParadise\u201d (Heb. \u201cpardes\u201d and Greek \u201cParadeisos\u201d <\/em><\/strong>appears in the sense of a \u201cpark or pleasure ground\u201d<\/em>. It is rendered \u201cforest<\/em>\u201d in Neh. 2:8; \u201corchard<\/em>\u201d in Eccl. 2:5. Naturally this Jewish meaning attached to the Persian concept, has continued to be used in higher and deeper concepts of spiritual relationships and associations.<\/p>\n

In the concept of the Scriptures, \u201cparadise<\/em>\u201d has come to be associated with the bright region which man had lost, which is now guarded with flaming swords. And it has become a common appellation for the state of bliss which awaits the just and the faithful, righteous believers after their death. This implies that the delights like those of Eden are enjoyed by the souls of departed believers awaiting the second coming of the Lord – Jesus Christ. With reference to this use of the term, but with a deeper insight into the spiritual relation of things, and, the connection between the past and the future, it is employed in the New Testament to indicate the destiny and experience of the redeemed. (See Luke 23:43).<\/p>\n

Now, where is Paradise?<\/em><\/strong> Apostle Paul in 2 Cor. 12:4 speaks of: \u201cHow that he was caught up into Paradise and heard unspeakable words which is not lawful for a man to utter\u201d.<\/em><\/strong><\/p>\n

The Apostle in this passage does not locate \u201cParadise<\/em>\u201d. His reference to \u201cThird Heaven\u201d<\/em> in verse 2 does not help matters any more than verse 4. However, it remains difficult to locate \u201cParadise<\/em>\u201d from Paul\u2019s references in 2 Cor. 12:2, 4.<\/p>\n

However, some commentators think that \u201cParadise<\/em>\u201d is nearer to earth than the Third Heaven (Whedon<\/em>); others like Mayer<\/em> say: \u201cThe Paradise is here, not the lower; i.e., the place of shoel, in which the spirits of the departed righteous are until resurrection, but the upper, the paradise of God (Rev. 2:7) in heaven, where God\u2019s dwelling is\u201d.<\/em><\/p>\n

In the midst of this human difficulty, it ought to be remembered that things of the spirit must be accepted by faith. References to faith here are to the Scriptures in Dan. 12:13; Luke 23:43; Phil. 1:23; 1 Thess. 4:14-17 and Luke 16:22-31. It is the spirit that inhabits the Paradise of the Scriptures,<\/em> after being separated from the mortal body. Therefore Paradise must also exist in the realm of the spirit — not in utopia and not in fantasy. It must be accepted by faith as a spiritual reality by virtue of the Lord\u2019s prophetic testimony in Luke 23:43 \u2013 \u201ctoday you will be with me in Paradise\u201d.<\/em><\/strong> The dying thief who repented on the cross at Calvary received his forgiveness at the last minute for his faith in believing that Christ was the Son of God, the Messiah and the sinless.<\/p>\n

 <\/p>\n

Luke 16:19-31 sets forth the Lord\u2019s configuration of the blessed condition of the righteous and the damnation that awaits the wicked even in the Intermediate<\/em> State<\/em>. This account of the rich wicked man and Lazarus – the poor righteous; strictly speaking was not a parable, but at least, an allegorical or prophetic representation indicating that in the progress of God\u2019s dispensations, a separation had come to be made between elements (spirit of the dead) that were originally mingled together so that Greek \u201chades<\/em>\u201d and Heb \u2018Shoel\u2019<\/em> — the common place for all disembodied spirits of both the saved and the unsaved dead, was appropriated, both in the name and in the reality, to the spirit of the wicked dead reserved in darkness and misery to the great day \u2013 \u201cthe Day of the Lord\u2019s vengeance\u201d<\/em>. And other names like Paradise with other brighter ideas of blissful and splendid experience were employed to designate the intermediate resting place of the spirits of the righteous dead, awaiting the second advent of Jesus.<\/p>\n

The spirit of the redeemed immediately upon disembodiment at death, pass into figurative presence of the Lord, Jesus Christ (cf John 14:2, 3; Phil. 1:23). And the story of the rich man and Lazarus in Luke 16:21-31 confirms the existence of this difference in hades<\/em> after the ascension of Christ. Before this far-reaching event, however, it seems clear that hades was in two compartments – one for the saved, and the other for the unsaved spirits. \u201cParadise<\/em>\u201d and \u201cAbraham\u2019s bosom\u201d<\/em> were adopted by Christ to designate the condition of the righteous in the Intermediate<\/em> State<\/em>. The blessed with Abraham are conscious and comforted in the splendour and bliss of Paradise (figuratively said in Phil.1:23 \u201cto be with the Lord\u201d<\/em> i.e. being in the presence of the Lord). The unsaved are separated from the saved by a \u201cgreat gulf fixed\u201d<\/em>, and await the day of the Lord\u2019s vengeance in gehenne<\/em>.<\/p>\n

The rich man (in Luke l6:18,31) who is evidently still in gehenne is a representative case and describes the unjudged condition in the intermediate State of the wicked. In this state, his spirit is fully conscious and alive; and exercises fully, his mental faculties, but is in torment.<\/em><\/strong><\/p>\n

It is thus clear that insofar as the unsaved dead are concerned, no change in their state is revealed in connection with the ascension of Christ. On the second advent of Christ, gehenna will surrender the wicked and they will be judged and be cast into the lake of fire<\/em> (Rev. 2O:,l3,l4): With regard to the state of the righteous and the location of Paradise, Christ\u2019s ascension has evidently worked a great change and Paradise therefore now denotes the immediate presence of God. \u201cWhen He\u201d (Christ) \u201cascended up on high He led a multitude of captives\u201d<\/em><\/strong> (Eph. 4:8) Apostle Paul in this passage which begins with a quotation from Psalm 68: 18 applies the words of the Psalmist to the ascension of Christ as the guarantee of His ability to give the gifts of the spirit to men (cf I Cor. 15:12 – 22) The captives here refers to those righteous held captive by death who were raised with Christ at His resurrection. And, verse 9 adds \u201cthat He also descended first into the lower parts of the earth\u201d <\/em>evidently into the Paradise section or compartment of hades reserved for the righteous from where He freed the saved spirit denizens of the underworld.<\/p>\n

The apocalyptic seer in Rev. 2:7 talks about \u201c\u2026the tree of-life which is in the midst of the Paradise of God\u201d<\/em><\/strong>. The \u201cParadise of God\u201d<\/em> in this passage is no reference to the Intermediate State — Paradise is a section of original Hades or Shoel, but a figurative reference or expression to the extent the human vocabulary could describe the beauty and splendour of heaven with its resultant blissful experience in general and original Persian and later Scriptural sense of the word.<\/p>\n

Again in John 20:17 Christ told Mary on the Easter (Resurrection) morning \u201cDo not cling to me for I have not yet ascended to my father\u2026 I am ascending to my father and your father; my God and you God\u201d <\/em>(NKJV).<\/strong><\/p>\n

This passage is a reflexive further confirmation that \u201cParadise of God\u201d<\/em> is a figurative reference to Heaven in the sense stated earlier. And proves that the Paradise to which Christ\u2019s disembodied spirit went was not heaven – the dwelling place of God, the Father. The \u201cascending\u201d<\/em><\/strong> in the passage, again, is no reference to His final ascension which was to take place 40 days hence at Mount Olivet. It refers to His re-embodiment (and resuming His state of immortality on resurrection \u2013 the beginning of His glorification)<\/em><\/strong> to commune with the Father and receive assurance that His propitiatory sacrifice has been accepted. If the Paradise to which His Spirit went with the thief were heaven – the dwelling place of the Father, Christ would have no need to go back a second time for the most important communion with His Father for assurance on being re-embodied – on resurrection.<\/p>\n

Thus, during the present church age, the spirit of the redeemed who die — that is fall asleep in the Lord<\/em> — are only disembodied or absent from the bodies (which rest in the grave – Dan. 12:13) are at home with Christ – in the spiritual realm of paradisiacal state, awaiting the second advent of the Lord in glory.<\/p>\n

 <\/p>\n

\u00a0<\/strong><\/p>\n

(To be continued next week) <\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

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