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Acts 1: 9 -11And when he had said these things, as they were looking on, he was lifted up, and a cloud took him out of their sight. And while they were gazing into heaven as he went, behold, two men stood by them in white robes, and said, “Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven.”
This verse (Acts 1:11) is used by futurists to argue for Jesus’ future coming back to earth manifested in a visible, physical bodily form. It is part of the debate between futurists and Preterists so we will take it up here; however, the controversy surrounding this verse is broader than just dispensationalism/preterism. Arguably the meaning of the verse itself has been changed in thought for thought translations of the bible relative to world for word translations.
The futuristic/dispensationalism/thought-for-thought school of reasoning on this verse is that the phrase “will come in the same way as you saw him go into heaven” means Jesus will come back to earth again in the future by descending out of the clouds. Indeed, in most if not all thought for thought translations of the bible the wording has been changed to read along the lines that Jesus will return to earth which replaces “come in.” For example, the NLT reads “Jesus has been taken from you into heaven, but someday he will return from heaven in the same way you saw him go!” The NIV reads “This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven.”
This change arises because of not knowing how Greeks use the verb come. It is being treated the way it is used in English instead of the way Greeks used it. In English when we use the verb come it means that one is coming towards me for example. Someone or thing is moving in the direction of or towards the speaker. Come implies direction and it’s moving towards the one speaking. However, Greeks also used the term come when someone was moving away form the speaker as well. You can see examples of this in other verses:
Matthew 8:28 And when he was come to the other side into the country of the Gadarenes….
And changing the tense of the verb
Matthew 9:23 And when Jesus came into the ruler’s house….
In English today we might say something like “he went to Jerusalem.” “he went to the other side,” “when Jesus went to the ruler’s house.”
The Preterist view or word for word view of this verse is that the phrase “will come in the same way as you saw him go into heaven” reflects the opposite side of the same event. From the ground perspective the Apostles watched Jesus until he became invisible (a cloud took him out of their sight) to them as stated in verse 9 while from inside heaven the angels watched Jesus come in to heaven. One part of the phrase reinforces the other part so the reader can be reassured that when Jesus left the view of the Apostles the angels then testified that Jesus did indeed come in to heaven.
To appreciate the importance of this you have to put yourself in the time that Luke was writing the book of Acts. He knows his audience may not have heard the Gospels and may not be familiar with Jesus so he is leaving no room for doubt that Jesus really went to heaven when he left earth. He covers the ascension of Jesus from both the earthly and heavenly vantage points. Men saw him start his ascension (then he became invisible to them as stated in verse 9) therefore the Apostles have no way of verifying where he went since they couldn’t see him from that point on. At that point the angels take over and verify that they saw him come in to heaven. Notice that there are not one but two angels who testify that Jesus came into heaven. The bible speaks of needing more than one witness so here there is more than one witness to testify of Jesus’ ascension as he leaves earth and more than one to testify that he came into heaven. This way no one can argue that when Jesus left the view of the men watching his ascension that there is any doubt about the fact that he did go into heaven.
What this verse does is use a figure of speech known as an ellipsis which is to leave part of a phrase out for brevity, but most importantly for emphasis. Since most people in the time of the bible couldn’t read or write, but heard the Word of God verbally by someone telling it or reading it to them it was necessary to use figures of speech to place emphasis on certain important points. Verse 11 could easily use the phrase “into heaven” three times in quick succession so leaving the middle “into heaven” out helps the passage read quicker and puts emphasis on the first part of the phrase where the “into heaven” is omitted. Verse 11 puts emphasis on the “come in” part of the phrase by leaving out “into heaven” thus emphasizing the most important point of this passage which is that Jesus did in fact “come in” to heaven when he left earth. Since the Apostles say that they can’t see him in verse 9 it is important to let the two angels establish his “coming in” to heaven.
This way the audience knows that Jesus wasn’t just wondering around the sky when he left sight of the Apostles, but made his way into heaven.
This serves to help testify to the fact that Jesus was the true Messiah and Son of God because only the real Son of God would be able to go to heaven to be with the Father when he left earth.
Preterists don’t argue that Jesus said he would come back for his Believers, but this series of verses isn’t about his coming back—it is entirely about providing reassurance that he did in fact go to heaven when he left earth as only the real Messiah could do. Verse 9 which states that Jesus left their view is consistent with other references to cloud manifestations of God’s presence. End source****
I believe, and that come should be seen in terms of the Danelic Prophecy in Chapter 7 which covers the ascension and recipient of the kingdom of God, and not pointing to the second coming subjectively, but rather coming on the clouds, being a reference in the New Testament and Gospels, to refer Christ being "God" as the son of man and ancient of days. As well, "coming on the clouds" can indeed be considered in part, an attribute accompanied with judgement scenarios, but never does it stand alone refer to the second coming and/or judgement by itself, but rather He is the Ancient of Days and Son of Man who comes on the clouds, anywhere and anytime He wishes, for whatever reason He deems fit.
Dan 7:9-14 I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment [was] white as snow, and the hair of his head like the pure wool: his throne [was like] the fiery flame, [and] his wheels [as] burning fire. A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened. I beheld then because of the voice of the great words which the horn spake: I beheld [even] till the beast was slain, and his body destroyed, and given to the burning flame. As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time. I saw in the night visions, and, behold, [one] like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion [is] an everlasting dominion, which shall not pass away, and his kingdom [that] which shall not be destroyed.
So much for either side of the fence....Some Preterists and Futurists are both incorrect, I believe, in using this a a reference point for Christ's second coming, physical, spiritually, or in whatever state they infer it to be, and that should be seen in terms of the Danielic Prophecy in Chapter 7 which covers the ascension and recipient of the kingdom of God to Christ.
This alone tears down the wall of both sides, and begs a different look at just what is actually being said in the context in which it is said, and the culture in which it is presented.
Many people believe this about Jesus return , Me I believe the second coming of Jesus, were very few people will see him come, which means that these two men in white apparel in Acts 1: 10 give me very little faith in the literal final out come of that vision in Acts 1........... Here is surprising Islam believe about Jesus second coming `` Isa or Jesus son of Mary was a prophet and messenger of God, and was not crucified instead he was raised bodily, according to man hadith, Jesus will return to Earth. Appointed by God Jesus will physically return to this world and aid the Mahdi, according to sects of Sia Islam, the Mahdi also descends, he will break the cross kill the swine, slaughter the Dajjal or [antichrist] and end all wars, ushering in an era of peace. .. The messianic era comes after Jesus kills antichrist, the false messiah and defeats his followers``......... Sound like founders of Islam had a copy of the Jesus book of Revelations and adopted it ......
The verse is pretty clearly talking about Christ's return, which is referenced many places in scripture
eg; Rev 1:7 - Look, he is coming with the clouds, and every eye will see him, even those who pierced him; and all the peoples of the earth will mourn because of him. So shall it be! Amen.Look, he is coming with the clouds, and every eye will see him, even those who pierced him; and all the peoples of the earth will mourn because of him. So shall it be! Amen.
In connection with Christ‟s ascension, let us first notice the marvellous balance of Scripture. The same verse that confirms His humility as Servant by the fact that He was “taken up” (Mark 16:19) also demonstrates His greatness as He “sat down at the right hand of God.” The verb translated taken up is used in the same way four more times in the New Testament to indicate how the Lord Jesus was “taken up” or “received up.” It is in the passive form, underlining what God did to the Man Christ Jesus, and it is in the aorist tense, which indicates something with lasting results:
1. “Until the day in which He was taken up, after He through the Holy Spirit had given commandments to the apostles whom He had chosen” (Acts 1:2).
2. “Who also said, “Men of Galilee, why do y o u stand gazing up into heaven? This same Jesus, who was taken up from y o u into heaven, will so come in like manner as y o u saw Him go into heaven” (Acts 1:11).
3. “Beginning from the baptism of John to that day when He was taken up from us, one of these must become a witness with us of His resurrection” (Acts 1:22).
4. “And without controversy great is the mystery of godliness: God was manifested in the flesh, justified in the Spirit, seen by angels, preached among the Gentiles, believed on in the world, received up in glory” (1 Tim. 3:16).
The same verb (Gr. analambánō) is used once more in the same tense, this time with respect to the vessel that came down to Peter and was taken up into heaven again (Acts 10:16) – an illustration of the Church in its heavenly origin and destiny. This account shows that the Church is associated in nature with Christ glorified, as in the expression “Jerusalem above” (Gal. 4:26), and linked with “Him who comes from above” and “is above all.”
The verse in the literal form should read:
Acts 1:9-11 – And when he had spoken these words, while they looked he was exalted [or lifted up]; indeed the glory cloud took him to be raised on high away from their sight. And while they were gazing into heaven as he went, behold, two men stood by them in white robes, and said, Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken away from you into heaven, will come in like manner as you saw him go away into heaven. (Literal Translation)
Lifted up in Glory.
While some readers of the text miss this point entirely, it is important to note that they were “looking onward” and He was “lifted up” [actual meaning in the Greek, apairo, here is to be lifted up…so if he is to return in like manner, or just as he entered heaven.
Verse 13 of Daniel 7 states "I saw in the night visions, and, behold, [one] like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. We see this as the ascension correct. Did he ascend with a cloud, veiled from sight, bodily here? Is this implied? No, it isn't. This is allegory, as was my conclusion…"Christ coming on the clouds of heaven" was like saying Ross Smith, rider on the storm.….it is a namesake…He is the comer on the clouds-man….an attribute given only to God and how He "travels" so to speak. There are plenty of OT verses that support this. Removing this characteristic and divorcing it from its central Biblical theme is ludicrous, which Dispensationlism will indeed suffer greatly for it.
Back to Daniel 7 - Verse 10 is about judgement being set, and verse 13 is about what? The ascension? Yes, the second coming…sure, because the judgement follows the second coming - Rev 20 - What about verse 9 - isn't it like verse Rev 1:14-15? In Acts 1:11 the Apostles are told that Jesus will COME BACK in, like manner, (hon tropon - ὃν τρόπον) in Greek, meaning in NOT exactly the same way. The like manner refered to "the Glory of God" and is associated with the clouds. Ascending (going up) in clouds refers to Glory (Daniel 7:13, Revalation 11:12) Descending (going down ) is associated with Judgement (Matthew 26:64, Mark 14:62, Revelation 1:7)
In a nutshell, His ascension and receiving the kingdom, dominion, glory etc etc, has everything to do with all of it….He stays there and judges everything from the above, using his agents on earth in His plan. When the temple fell, Israel knew their time was up. It was over. Culturally and Historically, the theme sends us into that direction, and the grammar supports it as well. No where in Daniel 7 do we see a bodily second coming, but we do see everything that surrounds it supporting the notion that it simply just isn't the case.
Jesus ascended into heaven from the Mount of Olives (the mount called Olivet) Acts 1:12. When He returns, He will set foot on the Mount of Olives (Zech 14:4).
Zech 14:3 Then the LORD will go forth and fight against those nations, as when He fights on a day of battle. 4] And on that day His feet will stand on the Mount of Olives, which is in front of Jerusalem on the east; and the Mount of Olives will be split in its middle from east to west by a very large valley, so that half of the mountain will move toward the north and the ohter half toward the south.
His coming will be like lightning flashing from from the east to the west as it says in Matthew 24:27.
When Christ returns, He will send forth His angels to gather together His elect from the four winds (Matthew 24:31). This refers to Israel which had been dispersed throughout the world in 70 A.D. (Luke 21:24).
Israel has an election as seen in Deut 7:6; Isa 41:8,9 and Romans 11:1,2.
The return of the Lord is literal, it is physical, and it is still in the future.
Jesus ascended into heaven from the Mount of Olives (the mount called Olivet) Acts 1:12. When He returns, He will set foot on the Mount of Olives (Zech 14:4).
Zech 14:3 Then the LORD will go forth and fight against those nations, as when He fights on a day of battle. 4] And on that day His feet will stand on the Mount of Olives, which is in front of Jerusalem on the east; and the Mount of Olives will be split in its middle from east to west by a very large valley, so that half of the mountain will move toward the north and the ohter half toward the south.
His coming will be like lightning flashing from from the east to the west as it says in Matthew 24:27.
When Christ returns, He will send forth His angels to gather together His elect from the four winds (Matthew 24:31). This refers to Israel which had been dispersed throughout the world in 70 A.D. (Luke 21:24).
Israel has an election as seen in Deut 7:6; Isa 41:8,9 and Romans 11:1,2.
The return of the Lord is literal, it is physical, and it is still in the future.
We should be ready for His sudden return not by standing around staring at the sky, but by working hard to share the Good News so that others will be able to share in God's great blessings.
I very much agree with Mike555 and ILOVENORTHCAROLINA. Jesus' return is literal, physical and yet to come. (Sooner than most think.)
I find Acts 1:9-11 fascinating and encouraging! The Father took Jesus up in His resurrection body, just as the saints will be at the rapture. (Cover your ears, preterists.) Jesus was visibly seen ascending into the clouds where He was met. Since Jesus is always our example, I believe that the rapture will occur the same way. I believe people on the earth will witness our ascension when Jesus comes in a cloud.
Many people think we will be raptured in the blink of an eye but the scripture actually says that we will be changed in the twinkling of an eye. Jesus was raised in His resurrection body and I believe that's when Christians will receive theirs, a moment before the ascension.
As for Mike555's reference to the elect, it refers to all true believers, those who God has predestined to salvation, not only Israel. Ephesians 1:4 says, "...just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love,..."
In the NT the term "elect" is often used to refer to believers. Three times in Matthew 24 those who believe are called the elect. In Luke 18 Jesus speaks of His own and says in verse 7, "And now shall not God bring about justice for His elect who cry to Him day and night?" And again He identifies believers, brethren, the beloved of God, saints as elect.
Jesus ascended into heaven from the Mount of Olives (the mount called Olivet) Acts 1:12. When He returns, He will set foot on the Mount of Olives (Zech 14:4).
Zech 14:3 Then the LORD will go forth and fight against those nations, as when He fights on a day of battle. 4] And on that day His feet will stand on the Mount of Olives, which is in front of Jerusalem on the east; and the Mount of Olives will be split in its middle from east to west by a very large valley, so that half of the mountain will move toward the north and the ohter half toward the south.
His coming will be like lightning flashing from from the east to the west as it says in Matthew 24:27.
When Christ returns, He will send forth His angels to gather together His elect from the four winds (Matthew 24:31). This refers to Israel which had been dispersed throughout the world in 70 A.D. (Luke 21:24).
Israel has an election as seen in Deut 7:6; Isa 41:8,9 and Romans 11:1,2.
The return of the Lord is literal, it is physical, and it is still in the future.
And it shall come to pass in that day, [that] I will seek to destroy all the nations that come against Jerusalem. And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for [his] only [son], and shall be in bitterness for him, as one that is in bitterness for [his] firstborn.
And again another scripture saith, They shall look on him whom they pierced.
And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour. And the sun was darkened, and the veil of the temple was rent in the midst.
And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;
And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour. And the sun was darkened, and the veil of the temple was rent in the midst.
Then the LORD will go forth and fight against those nations, as when He fights on a day of battle (14:3).
After using Rome as His rod to smite Jerusalem, God later turns on Rome in judgment. Once again, Assyria is the model: "I send it against a godless nation and commission it against the people of My fury to capture booty and to seize plunder, and to trample them down like mud in the streets . . . . So it will be that when the Lord has completed all His work on Mount Zion and on Jerusalem, He will say, ‘I will punish the fruit of the arrogant heart of the king of Assyria and the pomp of his haughtiness´"(Isa. 10:5-6, 12-13).
The fall of Assyria did not immediately follow its plunder of Israel. The same is true of God´s use of Rome to judge Israel. "It is significant that the decline of the Roman Empire dates from the fall of Jerusalem.’
Thomas Scott concurs: "It is also observable, that the Romans after having been thus made the executioners of divine vengeance on the Jewish nation, never prospered as they had done before; but the Lord evidently fought against them, and all the nations which composed their overgrown empire; till at last it was subverted, and their fairest cities and provinces were ravaged by barbarous invaders.
And in that day His feet will stand on the Mount of Olives, which is in front of Jerusalem on the east; and the Mount of Olives will be split in its middle from east to west by a very large valley, so that half of the mountain will move toward the north and the other half toward the south (Zech. 14:3-5).
This is the passage that futurists use to support their claim that Jesus will return from heaven with his raptured saints and touch down on the Mount of Olives and set up His millennial kingdom. Of course, one of the problems in making Zechariah 14:4 refer to Christ´s second coming is the absence of any reference to Him coming down to stand on the Mount of Olives or describing a previously raptured church following Him. The verse states simply "in that day his feet will stand on the Mount of Olives."
We´re not told by Zechariah how He got to the Mount of Olives. Since we know that Jesus came to earth (John 1:14), and these events are described in the Old Testament, and Jesus did stand on the Mount of Olives, it´s logical to conclude that the reference to the Mount of Olives refers to Jesus´ first coming.
When did Jesus stand on the Mount of Olives during His ministry?
The Olivet Discourse, found in Matthew 24, Mark 13, and Luke 21, is the fulfillment of Zechariah 14:4. The earliest Christian writers applied Zechariah 14:4 to the work of Christ in His day.
Consider the comments of fourth-century historian Eusebius:
But who would not be surprised at the fulfillment of a prophecy which revealed that the Jewish people would undergo these sufferings in the days of the Lord? For as soon as Jesus our Lord and Saviour had come and the Jews had outraged Him, everything that had been predicted was fulfilled against them without exception 500 years after the prediction: from the time of Pontius Pilate to the sieges under Nero, Titus and Vespasian they were never free from all kinds of successive calamities, as you may gather from the history of Flavius Josephus. . . . For after the coming of our Saviour Jesus Christ, their city, Jerusalem itself, and the whole system and institutions of the Mosaic worship were destroyed; and at once they underwent captivity in mind as well as body, in refusing to accept the Saviour and Ransomer of the souls of men, Him Who came to preach release to those enslaved by evil dæmons, and giving of sight to those blind in mind.
Eusebius is emphatic that "everything that had been predicted was fulfilled against them without exception 500 years after the prediction.’
Even Zechariah 14:4 is interpreted by Eusebius as having a first-century fulfillment: "And the words, ‘And his feet shall stand in that day on the Mount of Olives, which is before Jerusalem to the eastward,´ what else can they mean than that the Lord God, that is to say the Word of God Himself, will stand, and stand firm, upon His Church, which is here metaphorically called the Mount of Olives?’
Eusebius sees the literal fulfillment of this prophecy in Acts 1:9-11 where Jesus is taken up into heaven "from the mount called Olivet"in the presence of His disciples (1:12). Soon after Jesus´ ascension, the gospel was preached to "Jews living in Jerusalem, devout men, from every nation under heaven"(2:5) and later to the Gentiles who before Christ were considered "unholy or unclean"(10:28). It was in Christ that "the barrier of the dividing wall"between these two groups had been broken down (Eph. 2:14), explained metaphorically by Zechariah as "the Mount of Olives will be split in its middle from east to west"(Zech. 14:4). His further comments are helpful in understanding his preterist perspective:
That the Mount of Olives shall be divided, half of it to the east and towards the sea, a very great chasm and half of it shall lean towards the north, and half of it towards the south,"it possibly shews the expression of the Church throughout the whole inhabited world, for it has filled the east, and the western and eastern nations; it stretches to the western sea, and the isles therein; yea, it has reached to west and south, and to north and north-east. On all sides and everywhere the Church figuratively called the Olive of the Lord is planted.
Eusebius sees the rest of Zechariah 14 as being fulfilled during the ministry of Christ and the apostles, including the keeping of the Feast of Booths (Tabernacles). There is even some indication that Eusebius believed that the destruction of Jerusalem was the coming of Christ:
When, then, we see what was of old foretold for the nations fulfilled in our day, and when the lamentation and wailing that was predicted for the Jews, and the burning of the Temple and its utter desolation, can also be seen even now to have occurred according to the prediction, surely we must also agree that the King who was prophesied, the Christ of God, has come, since the signs of His coming have been shewn in each instance I have treated to have been clearly fulfilled.
Eusebius sees the fulfillment of Zechariah 14:5-9 in the first century: "This was fulfilled by the coming of our Saviour, accompanied either by His holy apostles and disciples, or by His angels and ministers, of whom the holy gospel says, ‘Angels came and ministered unto Him.´’
While Eusebius does not quote all of Matthew 24, the passages he does quote are applied to events leading up to and including the judgment of Jerusalem and the destruction of the temple in A.D. 70.
Early Christian writers applied Zechariah 14:4 to the work of Christ in His day. Tertullian (A.D. 145-220) wrote: "‘But at night He went out to the Mount of Olives.´ For thus had Zechariah pointed out: ‘And His feet shall stand in that day on the Mount of Olives´ [Zech. 14:4].’ Tertullian was alluding to the fact that the Olivet prophecy set the stage for the judgment coming of Christ that came with the destruction of Jerusalem in A.D. 70 which would once for all break down the Jewish/Gentile division inherent in the Old Covenant.
Matthew Henry, while alluding to its symbolic meaning, interprets it in a preterist fashion in events leading up to and including the destruction of Jerusalem in A.D. 70:
The partition-wall between Jew and Gentiles shall be taken away. The mountains about Jerusalem, and particularly this, signified it to be an enclosure, and that it stood in the way of those who would approach to it. Between the Gentiles and Jerusalem this mountain of Bether, of division, stood, Cant. ii. 17. But by the destruction of Jerusalem this mountain shall be made to cleave in the midst, and so the Jewish pale shall be taken down, and the church laid in common with the Gentiles, who were made one with the Jews by the breaking down of this middle wall of partition, Eph. ii. 14.
You will notice that there is no mention of a thousand year reign following the presence of "the LORD"on the Mount of Olives. A New Testament millennial theology is being read into Zechariah 14.
These verses need the Holy Spirit to understand them. They do not mean that he is coming from the sky... that is a carnal interpretation. If he was coming from the clouds, why did the 2 angels warned the disciples not to bother looking up to the sky? Christ will come back in the same manner we have seen him go up. What manner did we see him go up? He went up as a human being, therefore he will come back as a human being. The spirit will be made flesh. That is why the angels queried the disciples as they continued looking into the sky. Also Rev 12: 5 tells us about a man child that will be born whose destiny is to rule the world. Isa 9: 16, also prophesized something similar but not his first coming which was in Isa 7. Remember also that rulership is given unto man, not to angels, so Christ second coming will be as a man, as a reward for coming to shed his blood for mankind.
The verse is pretty clearly talking about Christ's return, which is referenced many places in scripture
eg; Rev 1:7 - Look, he is coming with the clouds, and every eye will see him, even those who pierced him; and all the peoples of the earth will mourn because of him. So shall it be! Amen.Look, he is coming with the clouds, and every eye will see him, even those who pierced him; and all the peoples of the earth will mourn because of him. So shall it be! Amen.
Quote:
Originally Posted by Mike555
Jesus ascended into heaven from the Mount of Olives (the mount called Olivet) Acts 1:12. When He returns, He will set foot on the Mount of Olives (Zech 14:4).
Zech 14:3 Then the LORD will go forth and fight against those nations, as when He fights on a day of battle. 4] And on that day His feet will stand on the Mount of Olives, which is in front of Jerusalem on the east; and the Mount of Olives will be split in its middle from east to west by a very large valley, so that half of the mountain will move toward the north and the ohter half toward the south.
His coming will be like lightning flashing from from the east to the west as it says in Matthew 24:27.
When Christ returns, He will send forth His angels to gather together His elect from the four winds (Matthew 24:31). This refers to Israel which had been dispersed throughout the world in 70 A.D. (Luke 21:24).
Israel has an election as seen in Deut 7:6; Isa 41:8,9 and Romans 11:1,2.
The return of the Lord is literal, it is physical, and it is still in the future.
Quote:
Originally Posted by I LOVE NORTH CAROLINA
We should be ready for His sudden return not by standing around staring at the sky, but by working hard to share the Good News so that others will be able to share in God's great blessings.
Quote:
Originally Posted by plain and simple
I very much agree with Mike555 and ILOVENORTHCAROLINA. Jesus' return is literal, physical and yet to come. (Sooner than most think.)
I find Acts 1:9-11 fascinating and encouraging! The Father took Jesus up in His resurrection body, just as the saints will be at the rapture. (Cover your ears, preterists.) Jesus was visibly seen ascending into the clouds where He was met. Since Jesus is always our example, I believe that the rapture will occur the same way. I believe people on the earth will witness our ascension when Jesus comes in a cloud.
Many people think we will be raptured in the blink of an eye but the scripture actually says that we will be changed in the twinkling of an eye. Jesus was raised in His resurrection body and I believe that's when Christians will receive theirs, a moment before the ascension.
As for Mike555's reference to the elect, it refers to all true believers, those who God has predestined to salvation, not only Israel. Ephesians 1:4 says, "...just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love,..."
In the NT the term "elect" is often used to refer to believers. Three times in Matthew 24 those who believe are called the elect. In Luke 18 Jesus speaks of His own and says in verse 7, "And now shall not God bring about justice for His elect who cry to Him day and night?" And again He identifies believers, brethren, the beloved of God, saints as elect.
Amen....
Where two or three gather in His name agreeing, He shall be in their midst..... amen !!
Those who have ears to hear, hear what the Spirit is saying.... Yes, the witnesses of God's servants of faith above are speaking God's will through the Holy Spirit the reality of the coming of our Lord and Savior Jesus Christ....
Amen, Gods spoken word of truth stands firm and solid for all eternity, hear the cry of your people, come Lord Jesus !!
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