sovereigngrace
Well-Known Member
- Dec 9, 2019
- 9,042
- 3,450
- Country
- United States
- Faith
- Christian
- Marital Status
- Married
sovereigngrace,
1. I did address that and agreed with you that there were local churches only mentioned in Revelation 2-3.
I also mentioned that those in the true church are a spiritual organism which we both agree on.
I also said the true church today go to local assemblies just like the historical 7 and the early church whether a house or some other type of building.
You seem to disagree.
3. Those local churches were true churches that John ministered to and may have started but the point is they were true believers as a whole but Ephesus backslid to the point of losing their first love. Many churches have done this and are no longer around.
There were saved and unsaved in Asia Minor and all churches of Paul were too, and today too.
But the Pretrib argument (literature) revolves around the redeemed Church - those who are truly Christ's, not the local church. Most theologians accept that there is a big difference between the visible local church and the invisible true Church. The visible local church is those who profess. The true Church is those who possess. There is no mention of the invisible possessing Church by name (ekklesia) in Revelation anywhere. But there are many similar titles. So, this totally negates this crucial Pretrib argument that the non-mention of the word ekklesia or “Church” in Revelation 6-19 proves they are not on earth, and are in fact raptured. What i am saying is: they must also then not be on earth in Revelation 1-6 or Revelation 2-22, if you are going to be consistent.
The Bible student will know: the same sword Goliath intended to take the head off David was the same sword that ended up removing his own head. Similarly, the same gallows that Haman created to hang Mordecai on where the same gallows Haman ended up hanging from. Likewise, when put to the test, the Pretrib sword that was designed to destroy Posttrib actually ends up destroying Pretrib. The Pretrib gallows that were intended to hang Posttrib end up hanging Pretrib.
I said in the millennial kingdom their will be the true church which will be a full theocracy with Christ literally reigning with the saints from Adam’s day to Revelation 4:1 rapture of the church to the 1st resurrection of tribulation saints who didn’t take the mark of the beast Revelation 15:1-2;20:4-6 and their will be sinners in the kingdom at the same time till the 1000 years will be over Revelation 20:9
But the very reasoning Pretrib uses to preclude the Posttrib argument is the very one they hang on. They argue that the Church must be absent from the earth between Revelation 4–19 because of the fact that the word ekklesia is not mentioned in those chapters. But the word “Church” is not found in Revelation 20 in the millennium. They cannot therefore be part of that period of time.
2. The tares and wheat grow together but the church will Be raptured.
Who are the wheat and who are the tares in this parable? And, is there anyone excluded from the scope of these two inclusive groupings? Or, put another way; are there any in-betweens or semi-tares / semi-wheat that are omitted in their description? Firstly, the wheat and tares are a symbolic collective inclusive representation of all mankind; the wheat representing “the children of the kingdom” (Matthew 13:38) – those saved by God’s wonderful grace; the tares representing “the children of the wicked one” (Matthew 13:38) – those outside of grace and of God. The righteous in this story are notably planted of God; the tares on the other hand are planted of the “enemy” – the devil. In fact, Matthew 13:39 states, “The enemy that sowed them is the devil.” This again corroborates the view that we are viewing the only two sole peoples that Scripture recognises. Plainly, if one isn’t of the Lord then there are of the devil. There are no hybrids.
The wheat is the Church - the “saints,” the “redeemed,” “them which are saved,” the “brethren,” the “chosen (or elect), and faithful,” “servants” of God.
Here we also see the final separation of the righteous and the wicked including the burning of those who practice lawlessness, and reward of those who belonged to Christ. Christ interchanges the phrases “the end of the world/age” and “the end of this world/age,” showing that the Coming of Christ is indeed the end. This is in contrast to the blessed future eternal “age to come.”
In the parable of the wheat and the tares, “the end of the world” is plainly identified with the Coming of the “Son of man” with all “his angels” to gather together “the righteous” unto Himself in order that they will finally “shine forth as the sun in the kingdom of their Father” in their glorified state. This event also (significantly) simultaneously sees the uprooting of the tares (in total) to be finally and completely destroyed by casting them “into a furnace of fire.” It is at the Second Coming therefore that Christ “shall send forth his angels” to reap that one final all-consummating harvest. The phrase “end of the world” is the end of the aioonos or age. Both wheat and tares are collectively and wholly judged together at the end of this present Gospel age.
Last edited:
Upvote
0