[Ed
note: This closing article in brother Leland’s ministry
was inspired by questions posed to him by one identified
as a “Canadian reader.” I was that reader. After
having written brother Earls my questions regarding the
apparent contradiction between his teachings and Paul’s
statements on the rapture, and before brother Leland
published this response, the Lord actually provided me
with other answers that reconciled the seeming
contradiction as well. I will share those answers as a
post script to this article. CBA ]
"This is the revelation of Jesus Christ—His
unveiling of the divine mysteries. God gave it to Him to
disclose end make known to His bond servants certain things
which must shortly come to pass in their entirety. And He
sent and communicated it through His angel (messenger) to
his bond servant John, who has testified to and vouched for
all that he saw (in his visions), the Word of God and
testimony of Jesus Christ... I (John) was in the Spirit—rapt
in His power—on the Lord's day, and I heard behind me a
great voice like the calling of a war trumpet, saying, I am
the Alpha and the Omega, the FIRST AND THE LAST. Write
promptly what you see (your vision) in a book and send it to
the seven churches which are in Asia."
(Rev. 1:1-2, 10-11 Amplified Version).
Please prayerfully read and meditate on the above
words. It is important to understand that the book of
Revelation contains "divine mysteries" which had not been
previously unveiled - either by Jesus Himself, or anyone
else. Furthermore, to make the matter emphatic, the
glorified Christ characterizes Himself in this final
revelation as the "Alpha and the Omega, the FIRST and the
LAST." (Rev. 1:11). “Alpha” is the first letter in the Greek
alphabet and "Omega" is the last. Letters make up syllables
and words. Words communicate ideas. Thus Jesus was
emphatically declaring that He alone (as THE WORD -
John 1:1, 11; Rev. 19:11) has the first and the last "word"
on matters of Divine Revelation.
Why is this so important? Because so many Bible
students seek to find in the epistles of Paul, Peter. John,
etc. the "final word" on various aspects of Christian truth.
Certainly the apostles have made a contribution to our
understanding. But only in the words of Jesus in the Gospels
and the book of Revelation do we have the FIRST and LAST
authoritative "word" on all spiritual truth. And all the
revelations of Jesus are FOUNDED in that which the mighty
Yahweh-Spirit had made known to Moses and the other prophets
in the Old Testament. "To the law (Moses) and to the
testimony (of the other prophets)! If they do not speak
according to this word, it is because there is no light in
them." (Is. 8:20).
[Does Paul Contradict the Teachings of a
Two-Stage Translation?]
In order to illustrate this principle, I will now
deal with a couple of questions submitted by a Canadian
reader regarding apparent contradictions between statements
made by the apostle Paul, and that which is founded in the
revelation of Jesus Christ, concerning end-time truths. The
questions are as follows:
1. Paul says in I Cor. 15:15 that "we shall all be
changed" at the time of translation. This appears to
contradict the word in your book “Let My People Go
" that only those who have attained the proper
maturity by the end of the tribulation shall be changed
while the rest remain on earth to enter the earth-based
Kingdom. What is your solution for this?
2. Paul indicates in I Thess. 4:15 that the
translation of the living ones does not precede the
resurrection of the dead. Despite the abundance of evidence
to scripturally support otherwise the taking of a "first
fruits sheaf” before the tribulation, how do you reconcile
the apparent contradiction?
First, I will go to the heart of the matter and
answer briefly the above questions. Secondly, since Paul's
statements quoted in the above questions deal with climactic
events to take place at the close of this age, I will go
into the Scriptural pattern for the "harvest" and show how
Paul's statements fit into this pattern. Third and finally,
I will seek to probe somewhat deeper into Paul's
understanding and draw out some points which perhaps you had
not noticed before.
[The Incompleteness of Paul’s End Time Teaching]
First, Paul was honest enough to admit that he
understood only "in part," and as "in a mirror, dimly" (I
Cor. 13:12), Therefore it is impossible to build a pattern
of end-time events on the writings of Paul alone. Read again
what I have already written in the first part of this
article. I repeat, there is only ONE who has the "first
word" and "last word" on all divinely revealed truth: Jesus
Christ. Whatever was revealed to Spirit-tutored men such as
Peter, Paul, etc., was but partial and incomplete;
only "pieces" of the over-all puzzle and will not be
contradictory if fitted into the proper place.
I point out in my "Three
Comings of Jesus " booklet that even Jesus'
words in the gospels do not give a complete picture of
end-time events. For example, in John 5:29, Jesus speaks of
the resurrection of some unto life, and others unto
judgment. Based on that statement, we might conclude that
both resurrections would take place at the same time, but
according to Rev. 20:4-6 there is more than one
resurrection, separated by at least a thousand years. To
give additional revelation that had not been given before
was the very purpose of Jesus sending a special messenger to
John on the isle of Patmos (Rev. 1:1). If Paul was given the
"last word" on end-time prophetic events, why would
John receive additional details from a special messenger
long after Paul's ministry was over (ponder that much until
its truth has sunk deeply into your consciousness). As to
Paul saying in I Cor. 15:15, that "we all" shall be changed,
we must understand that there are different categories of
Christians. I will seek to show as we
proceed that we need to understand WHO Paul is
including when he uses such pronouns as "we" "our" and "us."
[The Harvest Parables: Foundational Paradigm to
Understanding the End Time “Rapture”]
We need to understand God's end-time pattern for
the "harvest" if we are going to fit the pieces into the
over all picture. Jesus emphatically declared in Mt. 13:39
that "the harvest is the end of the age (not "world," as it
is in the King James version). It is quite common for the
word "harvest" to be used to denote the "winning of souls"
to Christ. From a limited perspective, I believe
this is a legitimate analogy. However, scripturally
speaking, we are dealing with epochal events which
consummate six thousand years of human history, and open a
new cycle and dimension of God's dealings with the earth and
its inhabitants. The very metaphor of a "harvest" implies
that seeds have been planted, and have grown to maturity
over a process of time under the right conditions. Then
follows the reaping and threshing that they might be
transported to another place. Even so, the Lord's harvest
involves the planting of His word-seed in the soil of human
hearts (Mt. 13:19,23) followed by the right conditions for
growth to maturity, in order that a great multitude
of humans will be prepared for transport to another realm
(the heavenly Kingdom) by having their physical bodies
glorified at the close of this age.
- [Three Stages of Salvation Revealed in the
Parable of the Sower]
In several of His parables, Jesus used the figure
of the harvest to portray truths of His spiritual Kingdom.
Mt. 13:3-9 records the parable of the Sower and Jesus gives
the interpretation in Mt. 13:.8-23. I will not go into
detail, but simply state that the parable speaks of the
different kinds of soils (human hearts) and the different degrees
of response to the Word of God, typified by the 30,
60 and 100 fold. In Mark's account of the same parable,
Jesus follows with the statement, "Do you not understand
THIS parable? How then will you understand all parables?"
(Mk. 4:13). In other words, this is the KEY parable. It
unlocks the other parables.
For my purpose here, I will just focus on one verse
- Mt. 13:23, where Jesus states that the seed on the good
ground brought forth "some a hundred, some sixty, some
thirty fold." Thus declaring that there are THREE groups or
categories of Christians and each of these three groups has
a different destiny. This can be established and amplified
on by numerous other teachings of Jesus, as well as seen in
many pattern truths in the Old Testament. That is beyond the
scope, however, of what I want to cover in this article, I
will just quote one more parable given by Jesus to focus on
the "maturity" question raised by the Canadian reader. I
will quote in part Mark 4:26-29: "The Kingdom of God is as
if a man should scatter seed on the ground. . . for the
earth yields crops by itself; first the blade, then the
head, after that the full grain in the head. But, when the
grain ripens, immediately he puts in the sickle, because
the harvest has come." Notice the three groups again. The
"blade" corresponds to the 30 fold Christian, "the head"
(but still green and partially filled) corresponds to the 60
fold, and the "full" (ripe) grain in the head corresponds to
the 100 fold. Not only do we have pictured here the three
categories of Christians, but also three stages of progress
or growth.
In order to better understand the end time harvest
picture, and just WHO is to be "harvested," I want to share
briefly what takes place in the life of a believer in Christ
in each of these progressive stages. The "thirty fold" or
"blade" Christian is an intellectual believer only. Those in
this category give "mental assent" to the truths of Christ,
and believe that they should at least TRY to live somewhat
of a respectable life. This group forms the bulk of church
people in the world today. But there is no "seed" in a
blade; therefore the thirty-fold have NOT been "born of the
incorruptible seed" of Jesus Christ (I Pet. 1:23). Theirs is
but a provisional salvation, conditioned upon their
continued going TOWARDS Christ. Such, said Jesus, would by
no means be cast out (John 6:37). However, they can (and
many do) "drawback to perdition" (He. 10:39) returning to
their former ways (II Pet. 2:20-22). The blades who fail to
follow through are pictured in the parable of the Sower as
those which "sprang up," but were either "scorched out" by
tribulation or persecution (Mt. 13:5-6, 20-21) or "choked
out" by the cares of the world and the deceitfulness of
riches (Mt. 13:7, 22).
The "sixty-fold" are the HEART receivers (John
1:12-13). They have come to a deep seated repentance and
have invited Christ to "come in" (Rev. 3:20) being "born
anew" (John 3:3) of His deathless life seed, which is
engrafted into the soul (James 1:21) causing them to pass
from death to life (John 5:24). Theirs is a secured
salvation which can never be lost (John 10:28-29). But pause
now and THINK! This second stage in Mark 4:28 is called the
"head" (or "ear" as it is rendered the King James Version).
But in the context the clear implication is that the head
of grain is yet green and not fully developed. It is not
ready to be harvested (removed) from the earth realm
(either by translation or out-resurrection) into the
heavenly or glorified realm. The salvation of the
thirty-fold or sixty-fold groups has nothing to do with
heaven. Theirs is but to be preserved to remain on earth, or
to be resurrected back to earth to continue to progress in
God's plan. Their harvest from physical to glorified bodies
is yet far into the future (a thousand years or more). The
exception will be those now living who let the Lord prepare
them in the coming tribulation for the harvest at the close
of this age, now near at hand.
It is the hundred-fold who have the potential to
become the full (ripe) grain in the head (Mk. 4:28)
Christian, ready for harvest. That which
introduces one into the hundredfold estate is the Holy
Spirit baptism (Mt. 3:11, John 1:33). No, I am NOT referring
to speaking in tongues, although that gift may or may not
accompany the experience. The one who is immersed in the
fire of God's Spirit does not need a special sign as an
evidence of something that is in itself a life-transforming
encounter with the living Christ. When properly
understood and received according to the Divine pattern
and intent, this infusion sanctifies the human
tabernacle with the glory of the Lord (Ex. 29:43), purging
the heart from bondage to carnality, being the "circumcision
made without hands by the putting off of the body of the
sins of the flesh, by the circumcision of Christ" (Col.
2:11).
This estate of Spirit-sanctification,
however, must be maintained by whole-hearted devotion to
Christ and separation to Him. There must also be
continued testing, proving, overcoming, and spiritual growth
before being approved for the harvest. That approval is
spoken of in James 1:12, "Blessed is the man who endures
temptation, for when he has been proved, he will receive the
crown of Life which the Lord has promised to those that love
Him." That "CROWN of life" is life on the glorified plane,
in contrast to the earthly. Read I Cor. 9:24-27, and note
that Paul indicates he is "running" and "fighting" for that
crown, lest he should be disqualified and lose out on that
prize.
[The Two-Stage Rapture Defined by the Harvest
Principle]
Look with me briefly at a parable in Mt. 13:24-30.
Jesus speaks of the tares (the counterfeit) growing together
with the grain until the harvest. Then the tares are
gathered in bundles to be burned (in the vials of wrath at
the close of the tribulation), but the wheat is
gathered into the heavenly barn. Notice it is only the
ripened wheat (100 fold) that is taken, not the blades (30
fold) or the partially filled green heads (60 fold). Do you
go out to your garden or field and pick blades that are just
sprouting up? Or pluck half filled ears or heads to take
into your house? Or do you wait for the ripe grain,
corn, etc. to harvest for use? Is not God at least as smart
as man? You answer that! The ripe grain (100 fold) will be
gathered into the heavenly barn (kingdom) in two groups.
First the "first fruits" at the beginning of the
tribulation, and then the "main harvest" at the close of the
tribulation.
This two-fold harvest is graphically portrayed in
Rev. 14:1-5 and 14:14-16. In between (14:6-13) there
are three angels who give three proclamations relating to
the great tribulation conditions:
1. the preaching of the everlasting gospel,
2. the fall of Babylon,
and
3. the warning against being subservient to the
beast and his image.
Notice that only after the main harvest has been
gathered (14:14-16) do we see the vine of the earth (the
wicked) cast into the "wine press of the wrath of God"
(14:17-20). This encompasses the seven vials of wrath
described in Rev. 16:1-21.
[Paul’s Limited Rapture Teaching Seen within the
Harvest Paradigm]
With the foregoing background in the foundational
teachings of Jesus, I believe we can now fit Paul's "in
part" understanding into the whole picture, keeping in mind
that when Paul wrote, the complete
picture of the end-time harvest had not yet been
given by the One who is "The First and the Last" (Rev.
1:11). What Paul writes in I Thess. 4:13-18 must be placed
at the end of the tribulation when the main harvest
takes place, for at that time a great multitude of the elect
(100 fold) will be glorified, both of those whose bodies are
"asleep in Jesus" and those who are alive and remain (having
survived the great tribulation). In the chronology of the
harvest in Rev. 14, this would be encompassed in 14:14-16.
It becomes evident by the visions given to John in
the book of Revelation that there will be martyrs during the
great tribulation. I point this out here because it
relates to the main harvest picture. In Rev. 20:4-5
John says, "And I saw thrones, and they sat on them, AND I
saw the souls of those who had been beheaded for their
witness to Jesus and for the word of God, who had not
worshipped the beast or his image, and had not received his
mark on their foreheads or on their hands. And they LIVED
and reigned with Christ for a thousand years. This is the
FIRST resurrection."
Now please notice carefully. The first statement in
Rev. 20:4 would refer to those translated and glorified
without experiencing death. Then in the next statement in
the same verse, John sees the SOULS of those who had been
martyred; that is, he saw these saints clothed in their
saved (preserved) soul bodies, before their physical
bodies are restored to them (compare Rev. 6:9). But in the
next statement he says, "and they LIVED." The
Amplified version says, "and they LIVED AGAIN." This would
refer to the resurrection and glorification of their
physical bodies. Then in Rev. 20:5, John says, "This is the
FIRST resurrection." It is obvious there can be more
resurrections after the first, but certainly none
before. The context of Rev. 20:4-6 clearly shows that
this first resurrection comes AFTER the tribulation. I point
this out because of the teaching of many evangelical
fundamentalists that the resurrection and translation which
Paul describes in I Thess. 4:13-15 takes place at the
beginning of the tribulation. Impossible!! Otherwise the
resurrection described in Rev. 20:4 would NOT be the first!
This becomes conclusive, as far as I am concerned, that
Paul's Thessalonian passage must be placed at the end
of the tribulation. It also reinforces the fact that the
"first fruits" of Rev. 14:1-5 are to be taken from among the
LIVING only.
[Prophetic Significance of the Jewish Harvest
Process]
Before I comment further on some of Paul's
statements, I want to amplify on God's pattern for the
end-time harvest as it is portrayed in Israel's
natural harvest; for the natural is a type of the
spiritual.
I know that I have written on these matters before,
but I don't recall ever setting forth a step by step
complete scenario of the end-time harvest, so here goes!
First, just a brief summary of the progression of the
natural harvest. In the land of Palestine,
the harvest began in the spring with the ripening of the
barley. This took place in the month of Nisan, the first
month of their religious calendar, during which the feast of
Passover was held at Jerusalem.
As a part of the Passover "rites," God commanded the High
Priest to cut out a sheaf of the ripening barley and
present it as a first-fruits offering to the Lord,
"waving" it before the Lord in a special ceremony. Also, in
the spring, the "latter rains" fell, which were necessary to
provide moisture to ripen the crops. This was the second
of the two major rainy seasons; the first being the
"early rains" which fell in the Fall season to
soften the soils for planting (see Lev. 26:4; Jer. 5:24;
Ho. 6:3; Joel 2:23; Zech. 10:1; James 5:7). After the
intermittent rains of the winter months (with snow in the
higher elevations), and the heavy spring (latter) rains,
came the heat of the summer which was also necessary for the
harvest to ripen in preparation for cutting and threshing.
In the late summer there was the vintage which also has
great prophetic significance.
Based
on the above pattern, there are three things
that are absolutely necessary for a spiritual harvest to
God at the close of this age.
(1)
A first fruits company ("sheaf”) presented
to God.
In the natural pattern, the harvest could not begin
until God received His special portion. Does God
give a pattern and then ignore it? No way! We must see the
pattern fulfilled in the spiritual harvest at the end of
this age exactly as it is portrayed in Rev. 14:1-6. No first
fruits - No harvest!
In I Cor. 15:20, Paul speaks of Jesus as the "first
fruits of them that slept." Jesus Himself was the first
fulfillment of the first fruits wave-sheaf of the barley
harvest when He was resurrected and glorified; ascending to
the Father and then descending (the "wave" motion). But like
so many prophetic types there is more than
one fulfillment. To fulfill the complete pattern,
Jesus, as High Priest and Lord of the harvest, must Himself
"wave" a first fruits sheaf of them that are alive to begin
the end-time harvest. This will take place in the
spring of the year, whenever that epochal year arrives.
Three and one-half years later (1260 days), in the fall of
the year, the main harvest will take place, both of
those whose bodies are "asleep in Jesus" and those who are
"alive and remain" as Paul states in 1 Thess. 4:15-17.
(2)
The "latter rain" outpouring.
The heavy spring rains were necessary to insure
enough moisture for growth and harvest, Even so in this
end-time, following the translation of the first fruits,
there must be a "latter-rain" outpouring of the Holy Spirit.
This will be the full and complete Pentecost, of which that
described in Acts, chap. 2, was an earnest and foretaste.
Read Acts 2:16-21. In his message, Peter quotes from Joel
2:28-32, which declares that when God pours out His Spirit,
He will also show wonders in heaven above and signs
in the earth beneath: blood and fire and vapor of smoke. The
sun shall be turned into darkness, and the moon into blood,
before the coming of the great and notable day of the Lord."
This connection of God's outpouring with the climactic
events which terminate this age
should make us realize that the full Pentecost is yet
to come.
This "latter rain" is absolutely necessary for the
fulfillment of Jesus' words in Mt. 24:14, "And this
gospel of the Kingdom will be preached in all the world for
a witness to all the nations, and then the end will come."
The gospel of the Kingdom which Jesus and His disciples
preached was with POWER. Not since the days of the early
church has that dimension of supernatural divine
endowment been manifested through God's people. When the
church compromised and "went in unto Rome" in the early
fourth century, God "shore her hair" (removed the Glory and
Power). Yes, there have been "waves" of refreshing and
renewal down through the years as the Holy Spirit has moved
to accomplish the Lord's purposes in His church. But the
FULL ANOINTING will not be restored until the "Second
Pentecost." Then will the works of Jesus be done, and even
greater works (John 14:12) will be done by chosen vessels.
This outpouring will also be needed as millions of "foolish
virgins" lay "all on the altar" in order to "buy" the
baptismal fire, and then go on to be proven and prepared.
(3)
The heat of the summer for maturing,
followed by the threshing.
What does this typify in our end-time picture? The
great tribulation, which has been designed by
God to do a quick purifying and maturing work in Christians.
No tribulation; no harvest! Ponder long and prayerfully
these statements. Your future destiny in God's Kingdom is at
stake, God must turn up the heat! Lest multitudes of
Christians "miss the bus" for translation to the glorified
realm. Most will miss the first
"bus" to glory, for only the elect "first fruits" are
scheduled for that trip. But because our gracious God has
scheduled a multitude to "take off” on the second
trip, He has prepared the "heat" of the great tribulation.
Yes, for Christians has He prepared it; not for the world,
except in a secondary sense; for God is well able to
accomplish multiple purposes in a given period of time.
[Distinguishing the Great Tribulation from the
Wrath of God]
One of the grossest errors being perpetuated by
many evangelical fundamentalists is that the "great
tribulation" and the "wrath of God" are synonymous. They
perpetuate this error by a well known but inaccurate
syllogism which goes something like this;
1) Because the great tribulation
is the same thing as the wrath of God, and
2) Since our Redeemer King has
delivered us from the wrath to come, therefore
3) It is impossible that the
church should go through the great tribulation
This conclusion certainly appeals to the emotions,
because no one relishes the idea of passing through of any
kind of tribulation. The problem with this syllogism,
however, is that the first premise is false, thereby
rendering the conclusion false. The great tribulation is
simply NOT the same as the wrath of God. A careful study of
every passage in which the Greek term for
tribulation, that is thlipsis is found, clearly
displays that fact that it is consistently used as a term
for the testing, trials, and afflictions of the people of
God, which are by a loving heavenly Father to either correct
of perfect. The ancient Greeks used the word thlipsis to
express ideas related to varying degrees of pressure, both
external and internal. It is therefore translated by such
words as affliction, vexing, harassing, crushing, pressing
down and tribulation.
Wherever thlipsis is found in the
Septuagint (the Greek translation of the Old Testament), as
well as the Greek of the New Testament, the context must be
examined to see whether the tribulation is external,
internal or both. It will be discovered that in no instance
does this term ever refer to the wrath of God being poured
out on the world. In the Septuagint, thlipsis and
its cognates are used of several Hebrew terms which all more
or less express the troubles and afflictions of life. These
Hebrew words, held in common bond by the Greek word for
tribulation, are consistently used to describe the various
difficulties which are allowed to come upon the people
of God.
- [Tribulation: the Threshing Phase of Harvest]
It is beyond the scope of this article to deal with
tribulation and how God uses it in the lives of His people.
However, there is another aspect of the harvest picture that
fits into the scenario I am presenting and symbolically
portrays the very idea of tribulation that is before us. Our
English word "tribulation" comes from the Latin term tribulum,
which means "a threshing sledge," as it was used for
dragging over grain when pulled by a donkey or an ox. The
verb form means to "press down or rub hard." Ripened grain
cannot be removed from the earth (realm) and gathered into
a barn (higher realm) until it passes through the threshing
floor. Threshing floors were placed in the open air, leveled
and tramped hard, generally on elevated ground, so that in
winnowing, the wind might carry away the chaff.
Threshing was done by oxen driven over the grain to
tread out the kernels with their hoofs, or by pulling
threshing machines over the grain, made either of planks
with stones or bits of iron fastened to the lower surface to
make it rough and rendered heavy by some weight on it, or
small wagons with low cylindrical wheels like saws, This
process of threshing separated the grain from the chaff
(husks and broken straw). Then in the evening, when the wind
would pick up, the winnowing would take place. Winnowing was
done with a broad shovel or wooden fork, with bent prongs.
The mass of chaff, straw, and grain was thrown against the
wind so that the chaff might be blown away. The chaff and
stubble were burned, lest, with the changing wind,
it might be blown again among the grain.
As we apply this pattern to our spiritual
development, it should become apparent that "threshing floor
experiences" (tribulations) are absolutely necessary if we
are to be proven "fit" for transference to the coming
Kingdom of glory. But let us look at the threshing
symbolism a little more closely.
During the growth of each kernel of grain, it is
surrounded by a husk. The kernel is IN the husk but not OF
it, even as Jesus declares in John 17:16 that those who are
HIS, although in the world, are not of the world. Our being
IN the world is necessary for our maturing, even as
the husk surrounding the grain is necessary until the time
for harvest is come. Thus in the life of the saints, the
threshing floor stands for the special dealings of
God (He. 12:1-11), which He periodically brings into our
lives: the tests, trials, pressures, proving; the
disciplines and chastening; that all the "husks" of this
world might be separated, no longer "clinging" to us in any
way. It is the final phase of the purging process
before the "gathering together" unto Jesus (II Thess. 2:l).
The end time import of the threshing process is
clearly declared in the prophetic words concerning Jesus as
spoken by John the Baptist, recorded in Mt. 3:11-12, "I
Indeed baptize you with water to repentance, but He
who is coming after me is mightier than I, whose sandals I
am not worthy to carry. He will baptize you with the Holy
Spirit and fire. His winnowing fan is in His hand, and He
will thoroughly purge His threshing
floor, and gather His wheat into the barn,
but He will burn up the chaff with unquenchable
fire."
Here we have a graphic picture of Jesus as the
FIRST and the LAST with reference to the course of
this present age. He launched the church for its
work during this age by pouring out the Holy Spirit fire on
the 120 in the upper room (Acts 2:1-4), and He will consummate
this age by purging His threshing floor (this earth). This
latter will involve a two-fold work:
1. Preparing of the wheat for gathering
into the "heavenly barn;" and for most Christians this will
include the "threshing floor experience" of the great
tribulation.
2. After the gathering of the wheat (by
translation), the "chaff” (the wicked of the world) will be
destroyed in the fiery wrath of the seven last vials (Rev.
16:1-21). Also summarized in Rev. 6:12-17.
- [Further Distinction between Tribulation and
Wrath]
In order to more clearly distinguish between
tribulation (thlipsis) and the wrath of God, please
note closely the following verse; "Immediately AFTER the
tribulation (thlipsis) of those days the sun will be
darkened, and the moon will not give its light; the stars
will fall from heaven and the powers of the heavens will be
shaken" (Mt. 24:29). Here I believe is a helpful
clarification between the great tribulation and the wrath of
God which comes AFTERwards. The word "wrath" is not used in
the above verse. However, the descriptive picture given is
in complete harmony with what we read concerning "the great
day of His wrath" as given in Rev. 6:12-17. This "wrath"
will be accomplished primarily by man's folly returning upon
his own head. In the expression in Mt. 24:29, "the powers of
the heavens will be shaken," the Greek word for "heavens" is
ouranos, from which we get our English word uranium;
the fissionable material from which atom bombs are made.
Thus the words in Mt. 24:29 are descriptive of an
atomic war. The fact that the sun and moon will be darkened
stems from the fact that tons of dirt and debris will be
thrown into the atmosphere, obscuring the light of these
celestial bodies. Read Rev. 16:1-17 and I think that it is
quite apparent that the effects of these vials of wrath are
descriptive of atomic explosions and radiation. These
matters are covered in my booklet on "The
Shaking of All Things ."
It is very helpful to keep in mind the time
patterns involved. The first fruits will be translated in
the spring of the year, whenever that momentous year
arrives. Then follows the great tribulation of 1260 days (42
months or 3 1/2 yrs; Rev. 11:2; 12:6), the end of which will
come in the Fall of the year on the Jewish feast of
Trumpets, when the main harvest host will be
translated. This is why Paul especially mentions the "sound
of the trumpet" in connection with this momentous event (I
Cor. 15:51-52; I Thess. 4:16-17). Now note carefully. [The
Feast of] Trumpets falls on the 1st day of the Jewish month
Tishri. Two weeks later, on the l5th of Tishri, is the Feast
of Tabernacles: the very day Christ will return in
power and glory with all His saints (Mt. 24:30, Jude 14).
The wrath of God falls during the two weeks between
these dates! At the same time the "Marriage Supper of the
Lamb" (Rev. 19:6-10), takes place in Heaven. Then Christ
(with His saints - Rev 19:11-16) streaks to earth to both
consummate that wrath and stop the madness of atomic
warfare, lest "no flesh would be saved." (II Thess. 1:7-8;
Mt. 24:21-22).
What? Do you think it takes God a long time to pour
out His wrath? In Noah's day it took God just 40 days and
nights (Gen. 7:4). He took care of
Sodom and
Gomorrah in a one-day block
buster (Gen. 19:24-29). The ten plagues came upon Egypt
in rapid succession (Ex. 7:14; 10:24; 12:29-30). I don't
know the over-all time period, but it had to be a relatively
short period of time. Are we then to accept the unscriptural
notion that it is going to take God 3 1/2 or even 7 years
(as some teach) to pour out His wrath in destruction of the
wicked at the close of this age? The answer should be
obvious.
Now that we know, Scripturally founded, that the
wrath of God is poured out after the tribulation, then this
affirms what I have also Scripturally shown, that
"tribulation," in both Old and New Testament, is for the
people of God. It is a part of our "wilderness experience"
of testing on this earth, that God might know what
is in our hearts, whether we will obey His Word or not (see
Deut. 8:1-3); and to help develop in us the character of
Jesus Christ, even as Paul declares in Rom. 5:2-5, that we
"rejoice in hope of the glory of God, and not only that, but
we also glory in Tribulations (thlipsis),
knowing that tribulation produces perseverance; and
perseverance character; and character hope." I will leave it
there even though more scripture could be used.
- [Wrath Portrayed in the Harvest Pattern]
Although I have already dealt with the final wrath
of God, as it is portrayed in the burning of the chaff,
there is further symbolism in the harvest picture. After
grains had been harvested, later in the summer came the time
for the vintage (the gathering of the grapes, as
well as their crushing in the wine press in
preparation for the making of wine). Each vineyard had its
wine press. These presses were generally hewn out of solid
rock, consisting of two receptacles or vats placed at
different elevations. In the upper one the grapes were
trodden, while the lower one received the expressed juice.
God uses the process of the treading out of the
grapes as a symbolic picture of His taking vengeance
on the wicked. Grape juice is symbolic in the scriptures of
mortal human blood.
In the harvest chapter, Rev. 14, we see the exact
pattern that I have presented to you. In 14:14-16, Jesus
Christ, with a sickle in His hands, reaps the harvest of the
earth (the ripened grain of His saints). This takes place at
the close of the tribulation. Then, immediately following,
in 14:17-20, an angel with another sickle is seen (14:17).
Then we read; "And another angel came out from the altar,
who had power over fire (this will be atomic fire),
and he cried with a loud cry to him who had the sharp
sickle, saying, "Thrust in your sharp sickle and gather the
clusters of the vine of the earth, for her grapes are fully
ripe. So the angel thrust his sickle into the earth, and
threw it into the great wine press of the wrath of
God." (Rev. 14:18-19). We see Jesus consummating this wrath
as He returns, with His robe symbolically "dipped in blood"
as He "treads the wins press of the fierceness and wrath of
Almighty God." (Rev. 19:11-15). Compare Is. 63; 1-6.
Thus we see that God's entire plan
for the closing stages of this age are conformed to the pattern
of Israel's
natural harvest in the land
of Palestine, and
also "choreographed" to dovetail with the major festival
dates of
Israel 's religious
calendar. Hallelujah! How beautiful is God's plan when all
of the pieces of the puzzle are fitted together.
[Paul’s Changing Perspective on the Resurrection]
In seeking to answer the questions proposed by the
Canadian reader concerning statements by Paul, I have been
seeking to show how they cannot be understood apart from
fitting them into the Master plan given by the FIRST and the
LAST (Rev. 1:11). Where any statement by Paul seems to be in
contradiction, then a closer look at what Paul has said must
be taken and evaluated accordingly. We have already assessed
the fact that Paul understood only "in part;" he did not
have the complete picture of God's end time plan. Now I want
to proceed further and deal with two other matters. First,
there was a progression in Paul's understanding as seen in
His earlier epistles as compared to later ones. Second, in
certain passage when Paul uses such personal pronouns as
"we" "us” or "our," we must realize that Paul was referring
to himself and to those in his own category.
It is generally agreed by Biblical scholars that I
& II Thessalonians were the earliest of Paul's epistles.
It also seems evident that when writing these epistles, Paul
believed that he would be alive at the time of the Lord's
second coming. This is why he states in I Thess. 4:17 that,
"We who are alive and remain will be caught up to
meet the Lord." I and II Corinthians were also written early
in Paul's ministry. And in similar fashion Paul spoke of the
coming of the Lord and declared "we shall not all sleep, but
we shall all be changed" (I Cor.15:51).
However, when we consider the Philippian epistle,
which was written later, as Paul was imprisoned in Rome,
he expresses no thought of being alive at the Lord's coming.
Instead, he is looking forward to attaining to what he
calls an "out-resurrection out from among
the dead" (literal rendering of the Greek of Phil. 3:11). As
one who knew God's plan for a future resurrection of ALL—the
just and the unjust (Acts 24:16), based on Jesus words in
John 5:29—Paul also knew that there was nothing he needed to
do to eventually experience a resurrection of his physical
body. The resurrection was a SURE THING! What Paul was
hoping to attain to, as expressed in Phil. 3:11, was
something special and exclusive, for he says, "IF by
any means I might
attain." Paul knew at this time that he was not going
to live until the Lord's coming, and he wanted to be sure
that he would be among those qualified to
participate in a resurrection BEFORE other resurrections,
and also to a HIGHER plane—glorified life.
As Paul expressed his hope in Phil. 3:11, he used
the Greek preposition ek two times, which means "out
from" or "out from among." It is first used as a prefix to
the Greek word anastasia, meaning "resurrection,"
and should be translated "OUT-resurrection." It is then used
again just before the Greek word nekcron, meaning
"dead," and together they should be translated "out from the
dead." The latter expression implies the resurrection of some
while others are left behind; that is, a special
resurrection, which is called in Rev. 20:5, the FIRST
resurrection, and which obviously must be followed by one or
more later resurrections. The "OUT-resurrection" expression
(ek-anastasis), I believe, indicates NOT a resurrection back
to this earth, but rather OUT FROM this earth into the
glorified life.
The entire context of Phil. 3:1-21 is extremely
important and affirms that which is clearly established in
the teachings of Jesus that there are different categories
of Christians. As you read of Paul's desire and willingness
to go "all out" to WIN a certain "prize," it becomes
obvious that he is aspiring to something more than just
believing in Jesus (the 30-fold) or even being "born again"
(the 60-fold). It is the UP-ward call (3:12-14) to the
"summit" that Paul seeks to "lay hold of." This is the
100-fold who will be called UP to inherit the heavenly
Kingdom and glory as co-heirs with Christ in His coming
Kingdom.
It is in the above context that Paul states in
Phil. 3:20 that "our citizenship is in heaven, from which we
also eagerly wait for the Savior, the Lord Jesus, who will
transform our lowly body that it may be conformed to His
glorious body." In such passages as this, as well as
numerous others in Paul's epistles, when he uses such
personal pronouns as "we" "us" and "our," he
is referring to himself and those in his own category. After
reading the entire context of Phil. 3:1-21, if you can
honestly say that you have "this mind" of the mature (3:15)
and are going "all out" as Paul was to "attain" the prize
(3:11-14), then perhaps you can include yourself in the
"our" and the "we" of Phil. 3:20 (the "heavenly
citizenship").
We do not have to appeal to epistles to determine
that not all believers will be glorified when Jesus comes.
That is established by the FIRST and the LAST. But epistles,
rightly read, will not contradict the basics from Jesus
words. Perhaps you have never read II Thess. 1:10 where Paul
speaks of Jesus: "when He comes, in that day, to be glorified
in His saints and to be admired among all
those who believe." Note the distinction; saints
(separated ones) will be glorified; believers will admire.
Or, consider
Col. 3:4, "when
Christ who is our life appears, then you also will appear
with Him in Glory." Is Jesus your very life? Does everything
in your life revolve around Him? Has His love become a
"consuming fire" in you, increasingly refining every
thought, motive and desire? Then perhaps this promise of
"appearing with Him in glory" can apply to you. As you read
such promises, and many others, note the qualifying
conditions given before you hastily include yourself.
[Relating Matured Sonship to the Prophetic
Harvest Pattern]
I will deal briefly with just one more statement by
Paul. In I Cor. 16:50 he declares that "flesh and blood
cannot inherit the Kingdom
of God."
Notice that word "inherit." According to Jewish custom,
inheritance was for a son who had "come of age;" who was
given his portion of the Father's inheritance and thus
became a joint-heir. When this time came, as appointed by
the father (Gal. 4:1-2), the son (sometimes in a special
ceremony) was officially acknowledged and given (or placed
in) his inheritance. There is a special Greek word which
Paul uses as the spiritual counterpart for the sons
of God. It is huiothesia - a combination of huios
(son) and tithemi (to place, appoint, ordain, put,
or set forth). Unfortunately, the translators of the
authorized (King James) version used the English word
"adoption" to translate the Greek word. The concept,
however, which Paul was seeking to convey when using this
word in his epistles has nothing to do with adoption as we
use it in our culture. Paul makes this clear in Rom. 8:23
where he states that we "who have the first fruits of the
Spirit (through the Holy Spirit baptism), even we ourselves
groan within ourselves, eagerly waiting for the adoption
(placing as a son), the redemption of our body." Thus it is
something yet in the future. When that redemption
(glorification) of the body takes place, then will fulfill
Rom. 8:19.
Since "flesh and blood" cannot enter into that
inheritance, it becomes evident that for those sons who
become sufficiently purified, proven, and prepared, the
"redemption of the body" refers to the glorification
of the body, so that it becomes like to
Christ's glorified body, able to function at will either in
the heavenly realm or manifest as "flesh and bone" in the
physical realm (Luke 24:39). So whether we see it in the
metaphor of the harvest, where the grain must reach a
certain stage of ripeness before it can be reaped,
or in that of a son, who must reach a certain stage of
maturity and responsibility before he can be placed
in his inheritance, the truth is the same; God must do a work
within those He is preparing to gather into the
glory-realm.
What God is primarily after is PURITY; for it is
the "pure in heart" who will see God (Mt. 5:3), and "without
holiness no one will see the Lord" (He. 12: 14). The heart
must be purged from the bondage to carnality. But there must
also be a proving, with sufficient overcoming and mastery
over self that equates to an "acceptable maturity." I
use that terminology to distinguish it from an absolute
maturity or perfection, for we will be growing towards the
stature of the Father for many eons to come. But during this
age, only those who have "come of age" as God
sees it, can be "placed as sons" in
the heavenly inheritance. This is the meaning of the words
spoken of the firstfruits company in Rev. 14:5, that they
are "without fault before the Throne of
God."
Have you ever stopped to think that a glorified
body is a powerful vessel or vehicle? Supposing you had a
child 3 or 4 years old still riding a tricycle. Would you
give that child the keys to your powerful automobile and
tell him to use it whenever he wanted to? Stupid, you say.
Well, not as stupid as claiming that all Christians, whether
babes in Christ, children, or just plain carnal ones, are
going to receive glorified bodies all at the same time.
Absolute chaos would break out in the heavenly realm in a
hurry if God did that.
[The Pre-Tribulation First Fruits in the
Prophetic Harvest Pattern]
Let us now return to the “harvest pattern” and I
will conclude this article with some final thoughts. In the
pattern of Israel’s
natural harvest it took the “latter rains” to insure a
bounteous increase for reaping. However, for the barley
crop, the intermittent rains and increasing warmth of late
winter (especially at lower elevations) caused some barley
heads to ripen before the heavy spring rains came in their
fullness. Thus there were sufficient ripened barley heads to
make up the first fruits wave sheaf to be offered at the
time of the Passover feast. Even so will it be in
the end time spiritual harvest. The first fruits will be
translated and glorified BEFORE the full “latter rain”
outpouring takes place. Hallelujah! All things will be
conformed to the “harvest pattern” given by the ONE who is
the FIRST and the LAST.
In. Zech. 10:1, the prophet admonishes: “ASK of the
LORD rain in the time of the latter rain.” We must
understand God’s strategy! Not until the
Lord springs His SNARE or trap and unexpectedly translated
the first fruits (who are “counted worthy to escape all
these things that will come to pass, and to stand before the
Son of Man,” Luke 21:34-36, Rev. 3:10), will the remaining
church be SHOCKED TO ITS KNEES, crying out to God and ASKING
for RAIN; for it will then be the TIME for the “latter
rain.” And when it “falls” the real power of God will be
manifest as never before in church history! Lord, hasten the
day!
“And behold, I am coming quickly (suddenly,
unexpectedly) and my reward is with me, to give to every one
according to his work. I am the Alpha and the Omega, the
Beginning and the End, the FIRST and the LAST.” (Rev.
22:12-13).
“He who testifies to these things says, ‘Surely I
am coming quickly’ (suddenly unexpectedly). Amen. Even so
come Lord Jesus! The grace of our Lord Jesus Christ be with
you all. Amen.” Rev. 22:20-21.
Leland Earls
Concluded: 11/29/88
Note: All scripture quotations in this article are
taken from The New King James Version, except where
otherwise indicated.
[Ed. Post Script – As affirmed before the
article, the Lord provided me other explanations capable
of reconciling Paul’s statements on the rapture (which
appear to teach only one all-inclusive event) with brother
Leland’s teaching of a conditional two-phased rapture
based in the prophetic harvest paradigm. I later posited
these explanations to him and he found them agreeable in
addition to what he had presented here.
My first question regarded Paul’s statement that
“we shall all be changed” at the last trumpet, “in the
twinkling of an eye.” How can we all be changed at the
same time like this if, as brother Earl’s asserts, some
will be changed before the tribulation and others
afterward? What the Lord showed me however is that this
question is based in a false assumption regarding the term
“twinkling of an eye.” The assumption is that the term
“twinkling of an eye” demands simultaneous
translation of all.
In truth, this assumption is unwarranted. The
fact that we all shall be changed “in the twinkling of an
eye” is not forced to mean that we are all changed “at
once together in the SAME moment.” Yes, we will all be
changed “in a moment” of time. But it does not
have to be the same moment for everyone. Some can
be changed in an earlier moment, and others at a later
moment. Everyone is still changed “in a moment, in
the twinkling of an eye.” Paul is emphasizing the instantaneous
suddenness of the translation, not its point
in time.
My second question regarded Paul’s statement that
the rapture does not occur until after the dead are first
raised. How could a first fruits “sheaf” be translated
before the dead are raised if this is to be so?
However, the Spirit drew my attention more
carefully to Paul’s words. He says that “we who are alive
and remain shall not precede those who are asleep.”
I had always assumed that the phrase “and remain” was
simply a redundant way of saying “alive.” But actually,
the words “and remain” allow for the possibility that some
do not remain because they have already been
translated! Subtle? Yes. Impossible? Not at all. The
Spirit is in fact known to be very prophetically subtle.
Now, brother Earl’s interpreted the phrase “and remain” to
refer to those who escape martyrdom during the
tribulation. Also quite valid. The truth is that the
Spirit is not limited to a single meaning in His words.
Thus there is nothing in Paul’s statement about the
resurrection of the dead that precludes all possibility of
any prior partial translation! As brother Earls would
exclaim, “Hallelujah!”