Meet (529) (apantesis from apantáo from apó = from + antáo = to come opposite to, to meet especially to meet face to face) describes a meeting especially a meeting of two who are coming from different directions.
In Greek culture the word had a technical meaning to describe the visits of dignitaries to cities where the visitor would be formally met by the citizens, or a deputation of them, who had gone out from the city for this purpose and would then be ceremonially escorted back into the city. Apantesis was often used to suggest the meeting of a dignitary or king, a famous person, describing people rushing to meet the one who was coming.
Hiebert has a similar comment on the meaning of apantesis writing that...
In Hellenistic Greek the expression had become a kind of technical term denoting "a ceremonial meeting with a person of position. In papyrus usage it was used of an official delegation going forth to meet a newly appointed magistrate, or other dignitary, upon his arrival in their district." Hogg and Vine remark, "Almost invariably the word suggests that those who go out to meet him intend to return to their starting place with the person met." But Thomas feels that "usage of the noun in LXX as well as differing features of the present context (e.g., Christians being snatched away rather than advancing on their own to meet the visitor) is sufficient to remove this passage from the technical Hellenistic sense of the word. A meeting in the air is pointless unless the saints continue on to heaven with the Lord who has come out to meet them (Milligan, p. 61)." (Ibid)
NIDNTT says apantesis was a
technical term for the solemn meeting of important persons.
The picture portrayed by the preposition eis (unto, into) is that the meeting occurs between the Lord coming from one direction and believers coming from another to meet together in the air.
There are 3 uses of apantesis in the NT...
Matthew 25:6 "But at midnight there was a shout, 'Behold, the bridegroom! Come out to meet him.'
Acts 28:15 And the brethren, when they heard about us, came from there as far as the Market of Appius and Three Inns to meet us; and when Paul saw them, he thanked God and took courage.
1 Thessalonians 4:17 (note) Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and thus we shall always be with the Lord.
There are 25 occurrences of apantesis in the Septuagint (LXX) (1 Sam. 4:1; 6:13; 9:14; 13:10, 15; 15:12; 16:4; 21:1; 25:32, 34; 30:21; 2 Sam. 6:20; 19:25; 1 Chr. 12:17; 14:8; 19:5; 2 Chr. 12:11; 15:2; 19:2; 20:17; 28:9; Est. 8:12; Jer. 27:3; 41:6; 51:31)
1Samuel 4:1 Thus the word of Samuel came to all Israel. Now Israel went out to meet (Lxx = apantesis) the Philistines in battle and camped beside Ebenezer while the Philistines camped in Aphek.
1Samuel 6:13 Now the people of Beth-shemesh were reaping their wheat harvest in the valley, and they raised their eyes and saw the ark and were glad to see (Lxx = apantesis = "to meet it") it.
1Samuel 13:10 And it came about as soon as he finished offering the burnt offering, that behold, Samuel came; and Saul went out to meet (Lxx = apantesis) him and to greet him.
1 Samuel 25:32 Then David said to Abigail, "Blessed be the LORD God of Israel, who sent you this day to meet (Lxx = apantesis) me,
2 Chronicles 20:17 'You need not fight in this battle; station yourselves, stand and see the salvation of the LORD on your behalf, O Judah and Jerusalem.' Do not fear or be dismayed; tomorrow go out to face (Lxx = apantesis = meet) them, for the LORD is with you."
Jeremiah 51:31 One courier runs to meet (Lxx = apantesis) another, And one messenger to meet (Lxx = apantesis) another, To tell the king of Babylon That his city has been captured from end to end;
Together (260) (hama) is a marker of simultaneous occurrence, at the same time, denoting the coincidence of two actions in time. Hama describes a point of time which is emphatically simultaneous with another point of time. Here in verse 17 hama depicts a simultaneous snatching up of bodies of both believers who are still alive and believers who had fallen asleep in Christ and had been resurrected prior to being raptured.
With (4862)(sun) speaks of intimacy in contrast to meta which speaks of nearness without the idea of intimacy. An excellent illustration of this difference is the two thieves on the Cross. The believing thief was crucified (physically but more importantly spiritually) with (sun) Christ (see word study on crucified with = sustauroo) while the other thief was crucified (physically next to) with Christ. The first thief experienced intimate union with Christ, while the second experienced only close proximity to Christ, the result of which was eternal separation from Christ.
Regarding the phrase with them (hama sun) Hiebert writes that this...
is "an unusual expression in the Greek (occurring again in 1Thessalonians 5:10) meaning here 'simultaneously, with them. The two groups will, united as one company, arise to meet the Lord. It implies the full association and equality of the two groups. For the living it will mean not only recognition of, but reunion with, their departed loved ones. (Ibid) (Bolding added)
This verse leaves no doubt that the believers who are alive at the time of the first aspect of the Second Advent when the Lord comes for His saints (for His Bride) will be caught up together with the resurrected dead.
In the clouds - or "amid clouds."
Clouds (3507) (nephele from nephos = a mass of clouds) describes a visible mass of particles of condensed vapor suspended in the atmosphere. The clouds form the element with which those caught up are surrounded. That literal clouds are meant seems clear from Acts 1:9 where they are associated with Christ's ascension, as here with the ascension of His saints. The "second phase" of His Second Advent (see chart and discussion -Table comparing Rapture vs Second Coming )
Air (109)(aer from aemi = breathe unconsciously, respire) is the atmosphere with the clouds, "air" (as naturally circumambient), the celestial air surrounding the earth. The meeting with the Lord takes place "in the air," between heaven and earth. In five of its seven occurrences in the New Testament the word aer means the atmosphere.
The Greeks believed it to be the substance that filled the space between the earth and moon. They considered it to be thick and misty in contrast to the very pure, higher substance which they called aither, ether.
Reginald Showers in his treatise on the Rapture notes that...
The Scriptures present six raptures. Four have already taken place. Two are still to come. This book will examine one of those raptures: a major future event foretold in the Bible, namely, the coming of Christ to take His bride, the church. Most theologians call this “the Rapture”—from the Latin verb rapto, which means to seize and carry off,—because 1 Thessalonians 4:17 states that the church will be “caught up” to meet the Lord in the air. Other theologians have called this event “the Translation,” taking that name from the Latin word translatio (transporting, transferring) because Christ will transport the church from one location to another at that time.
The four raptures that have taken place include when both Enoch and Elijah were taken up from earth to heaven without experiencing death (Ge 5:24; He 11:5 {note}; 2 Ki 2:1, 11), when the Lord Jesus ascended to heaven after His death and resurrection (Mk. 16:19; Acts 1:9, 10, 11; Re 12:5-note), and when Paul referred to the rapture of a man (probably Paul himself) to the third heaven (2Co 12:2, 3, 4). Paul used the same verb there, translated caught up, as is used in Re 12:5-note for the Lord’s ascension and in 1Thessalonians 4:17 for the church’s Rapture. The other future rapture will occur when the two witnesses of the future Tribulation period ascend to heaven after God has resurrected them from death (Re 11:3-note, Re 11:11-note; Re 11:12-note). (Showers, R. E. Maranatha Our Lord, Come! . Bellmawr, New Jersey: The Friends of Israel Gospel Ministry, Inc)
AND THUS WE SHALL ALWAYS BE WITH: kai houtos pantote sun kurio esometha (FMI): (Psalms 16:11; 17:15; 49:15; 73:24; Isaiah 35:10; 60:19,20; John 12:26; 14:3; John 17:24; 2Corinthians 5:8; Philippians 1:23; 2Peter 3:13; Revelation 7:14, 15, 16, 17; 21:3, 4, 5, 6, 7,22,23; Revelation 22:3, 4, 5)
And thus evermore with the Lord shall we be! (Rotherham )
Always (3842)(pántote from pás = all + tóte = then) at all times: always , ever.
Hiebert adds that...
The important thing is not the place but the fact of the permanent union with the Lord. Wherever the Lord is, there His glorified church will be. (Ibid)
With (4862)(sun) as noted above speaks of intimate union or as Ellicott puts it "not merely an accompanying, but a coherence with "the Lord."
Hiebert adds this quote...
The entire content and worth of heaven, the entire blessedness of life eternal, is for Paul embraced, in the one thought of being united with Jesus, his Savior and Lord. This will he the acme of eternal bliss. (Findlay quoting Bornemann) (Ibid)
In summary, if one interprets Scripture literally, it would be virtually impossible to disregard Paul's clear teaching on The Rapture, one of the most monumental events in all of human history.
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The Two General
Resurrections
In order to better understand the Biblical nomenclature regarding the resurrection associated with the Rapture, it is important to give a brief summary of the two main categories of Biblical resurrections.
In the gospel of John, Jesus taught there were two general categories of resurrection, one of believers and one of unbelievers...
Do not marvel at this; for an hour is coming, in which all who are in the tombs shall hear His voice, and shall come forth; those who did the good deeds (good deeds do not save but are evidence of genuine saving faith in Christ - faith is the "root" and "good deeds" are the "root") to a resurrection of life, those who committed the evil deeds to a resurrection of judgment. (John 5:28-29) (Comment: From the following schematic timeline you will notice that the resurrection of unbelievers follows the last identifiable resurrection of believers by 1000 years, assuming one interprets the 1000 years of Revelation 20 literally).
In 1 Corinthians 15, the "Resurrection Chapter", Paul gives us the prototype for all subsequent resurrections of believers, explaining that...
now Christ has been raised from the dead, the first fruits of those who are asleep. (1Corinthians 15:20) (Comment: In Leviticus 23:10-14, the first fruits of grain harvested were offered by the priests to Jehovah as a sign and a promise of a greater harvest to come. In the same way, Christ's resurrection as the "first fruits" assures that all those who have placed their faith in Him will be part of the first resurrection, which is the greater harvest of all believers, both OT and NT. The exception is those believers who are alive when Christ returns to Rapture the Church will not experience physical death and will not require bodily resurrection.)
In Revelation 20, John uses the term first resurrection writing...
Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a thousand years. (See note Revelation 20:6)
Study the schematic timeline below and note that there are two general categories of resurrections. Then read the explanatory notes that follow.
THE TWO RESURRECTIONS
(3) 1st Resurrection
The Two Witnesses
Raised at Mid-Tribulation
|
V
(1) 1st
Resurrection
Christ the First Fruits
On the 3rd Day
(2)
1st Resurrection
Believers at Rapture
Pre-tribulation
(4) 1st
Resurrection
a) Believers
Martyred in Tribulation
b) OT Saints
Preceding 1000 yr
(5) 2nd
Resurrection
Non Believers
End of 1000 yr
GAP
2007 + x Years
7 Years
1000 Years
Cross
The Church Age
Tribulation*
Millennium
*Note: The word "Tribulation" is never specifically used in Scripture to designate the last 7 years, Daniel's 70th week, but will be used in these notes because the term is so firmly entrenched in Christian jargon.
EXPLANATORY NOTES: The First Resurrection concerns only believers and is composed of several distinct "stages" at different times. Note that all believers (not just saints martyred during the Great Tribulation) will reign with Christ in His Millennial Kingdom. The Second Resurrection deals only with unbelievers and occurs in a single "stage" or as a one time event. Both the First and Second Resurrections refer to physical or bodily resurrection, not spiritual resurrection.
(1) The prototype resurrection forming the basis of the First Resurrection - Christ the first fruits of all subsequent resurrections of believers (1Co 15:20)
(2) The Second "stage" of the First Resurrection - Believers who have died during the Church Age will be resurrected at the time the Lord returns to Rapture His Bride, the Church. (1 Th 4:13, 14, 15, 16, 17, 18, 1Co 15:50, 51, 52, 53, cp Jn 14:3)
(3) The Third "stage" of the First Resurrection - The two witnesses who are killed in Revelation 11 are raised and then went up to heaven (Re 11:11, 12-notes Re11:11; 12)
(4a) The Fourth "stage" of the First Resurrection - After the Great Tribulation, believers who have been martyred will be resurrected to immortality (See notes regarding those who come out of Great Tribulation, some of which are undoubtedly martyred - Re 7:9-note; Re 7:14-note; see notes regarding saints martyred during the Great Tribulation some - Re 20:4-note; Re 20:5-note; Re 20:6-note)
(4b) The Fourth "stage" of the First Resurrection - After the time of Jacob's Distress or Trouble (= the Great Tribulation), the Old Testament saints will also be resurrected (see OT descriptions of resurrection - Daniel 12:1, 2, 13, Isaiah 26:19, Job 19:26)
What Biblical basis is there for placing the resurrection of OT saints at the end of the Great Tribulation, the time of Jacob's distress? Jeremiah gives us a clue writing...
'Alas! for that day (not a literal day but a 3.5 year period that corresponds to the Great Tribulation) is great, there is none like it; and it is the time of Jacob's distress (at which time there is a horrible time of persecution of Jews by the Satanically inspired Antichrist, a "Jewish holocaust" the likes of which the world has never seen, but one that will be cut short by the return of the Messiah), But he (Israel, the believing remnant) will be saved from it. And it shall come about on that day (what day? the day of the Lord's return - see description beginning in Re 19:11-note),' declares the LORD of hosts, 'that I will break his yoke from off their neck, and will tear off their bonds; and strangers shall no longer make them their slaves. (To reiterate, this day corresponds to the return of the Lord, who defeats the Antichrist and all Gentile powers arrayed against God, His saints and Israel) But they (this refers to those Jews who come to saving faith in the time of Jacob's distress - see Ro 11:25, 26, 27-note) shall serve the LORD their God, and David their king, whom I will raise up for them. (Jeremiah 30:7, 8, 9)
Comment: Note that these passages {also Ezekiel 37:24} indicate that David himself will be resurrected and will actually reign over the earthly Israel during the millennial age. David's resurrection follows the defeat of the Gentiles at the end of the Great Tribulation which supports the premise that this period is the time when OT saints are resurrected.
(5) The Second Resurrection - After the 1000 year Millennial Kingdom all of the unbelieving dead will be resurrected to stand before the Great White Throne judgment and since their names are not found written in the book of life, they will be cast into the Lake of fire, which constitutes the Second Death, eternal separation away from the glory of God. (Re 20:11-note; Re 20:12-note; Re 20:13-note; Re 20:14-note; Re 20:15-note)
WHEN DOES THE RAPTURE OCCUR?
Pre-Tribulation, Mid-Tribulation, Post-Tribulation?
The Tribulation
Seventieth Week of Daniel
Pre-Tribulation
Rapture
Ends the
Church Age
Mid-Tribulation
Rapture
|
v
Post-Tribulation
Rapture
Prior to the Millennium
3.5 Years
3.5 Years
As discussed earlier, "tribulation" is the term commonly applied to the seven year period representing Daniel's 70th Week (Da 9:27-note), in spite of the fact that specific designation of the seven year period is never specifically referred to as The Tribulation. Jesus did identify the last 3.5 years of the seven year period as the Great Tribulation (Matthew 24:21, cp Re 7:14-note). Nevertheless, because the term Tribulation is so firmly entrenched in Christian teaching on the end times, it will be retained as a general reference to the Seventieth Week of Daniel.
Showers comments on why the views of the timing of the Rapture are so divergent among well meaning Christians...
Why then do Christians come to different conclusions regarding the time of the Rapture of the church? The Scriptures do not give a specific statement concerning the time of this event. As a result, every person who studies the subject of the Rapture is forced to look for inferences of its time from different details presented in the Bible. (Showers, R. E. (1995). Maranatha Our Lord, Come! Bellmawr, New Jersey: The Friends of Israel Gospel Ministry, Inc) (See also his article The Imminent Coming of Christ)
PRE-TRIBULATION
RAPTURE
In regard to the timing of the Rapture, the most commonly held view among evangelicals is that the Rapture will be Pre-Tribulation. This view holds that Christ does not actually set foot on earth but that believers meet Him in the air as described in 1Th 4:13-18. At the end of the Tribulation, when the Lord returns, Christians who have been raptured will come with the Lord (see notes beginning at Re 19:11-note; Re 19:14-note).
Observations which favor a Pre-Tribulation Rapture are listed below for your consideration. It should be noted that virtually all of these observations are of the indirect nature. In other words, there is no single passage of Scripture that unequivocally makes the statement "Jesus will return to rapture His Church before (or during the middle or after) the Seventieth Week of Daniel."
Nevertheless, in my opinion, the weight of "circumstantial" evidence makes a strong case for a pre-tribulation rapture. And yet as believers we will disagree over the timing of the rapture, but we should not let such disagreements produce divisions, the exact effect the enemy would seek to produce in the Body of Christ. The prayer of our Lord before He was crucified was for His disciples to be "perfected in unity (brought to complete unity), that the world may know that Thou didst send Me, and didst love them, even as Thou didst love Me." (Jn 17:23)
One thing all believers can agree on without reservation or argument is that Jesus will return (Bridegroom ) and will gather His Church (His Bride) to Himself and we will all be together in perfect union and harmony forever (1Th 4:18-note)! (see Tony Garland's discussion of Marriage of the Lamb especially The Jewish Wedding Analogy) Therefore the glorious truth that unites us, is far greater and more profound than the issues which might separate us, and so now as those who are called to live with an eternal mindset as aliens and strangers (1Pe 2:11-note), let us agree to amicably, lovingly disagree! With that introduction, the arguments for a mid-tribulation or post-tribulation rapture will not be discussed at any length and the interested reader is referred to other resources that deal more completely with the topic of the rapture, specifically the timing of this event.
1) There are numerous allusions in Jesus' messages to the Seven Churches that His return could be imminent (see note on Imminency) and at any moment. The point is that Jesus could return at any time and that nothing must transpire before He comes. Note also that another truth inherent in the teaching of imminency is that Christ's return will be sudden and unexpected. If the Rapture were to be mid-tribulation, the day of His return could be accurately calculated from date of the signing of the covenant between Antichrist and Israel, which signals the beginning of the Tribulation (Da 9:27-note).
Remember (present imperative - command to make this your lifestyle!) therefore from where you have fallen, and repent (aorist imperative - Do it now! Don't delay! It is urgent!) and do (aorist imperative - Do it now! Don't delay! It is urgent!) the deeds you did at first; or else I am coming to you, and will remove your lampstand out of its place-- unless you repent. (Re 2:5-note)
Repent (aorist imperative - Do it now! Don't delay! It is urgent!) therefore; or else I am coming to you quickly, and I will make war against them with the sword of My mouth. (Re 2:16-note)
'Nevertheless what you have, hold fast (aorist imperative - Do it now! Don't delay! It is urgent!) until I come. (Re 2:15-note)
'Remember (present imperative - command to make this your lifestyle!) therefore what you have received and heard; and keep (present imperative - command to make this your lifestyle to keep in view, so as to watch over, give watchful care, continually guarding!) it, and repent (aorist imperative - Do it now! Don't delay! It is urgent!). If therefore you will not wake up, I will come like a thief, and you will not know at what hour I will come upon you. (Re 3:3-note)
I am coming quickly; hold fast (present imperative - command to make this your lifestyle!) what you have, in order that no one take your crown. (Re 3:11-note)
Comment: Salvation cannot be lost, but a reward can be - see 1Co 3:15; 2John 8.
2) Jesus message to the Church at Philadelphia is stated in such a way as to convey the sense of a future predictive, protective aspect.
Revelation 3:10 Because you have kept the word of My perseverance, I also will keep (tereo) you from (ek) the hour of testing, that hour which is about to come upon the whole world, to test those who dwell upon the earth (earth dwellers is a unique term {not oikeo the usual verb = to dwell but katoikeo = to settle down, a more "intense" or committed dwelling, signifying that they are fixated on earth with absolutely no desire to be heaven bound} John uses katoikeo repeatedly {some 10 times beginning in Re 6:10-note through the last use in Re 17:8-note} in Revelation 6-19 to describe unbelievers who remain on earth during that period and steadfastly refuse to repent and believe the gospel. In Re 13:8-note and Re 13:14-note these individuals are specifically defined as those "whose name has not been written in the book of life"). (Re 3:10-note)
Comment: Admittedly Re 3:10-note is hotly debated in regard to whether or not it supports a pre-tribulation rapture. Without going into great detail, the debate is primarily focused on Jesus' intended meaning in His phrase "I will keep you from the hour of testing", some (especially those that favor a post-tribulation rapture) interpret this to mean Jesus will keep us "through" the testing, while the pre-tribulation camp interprets this phrase to mean that He will take the Church "out of" the time of testing. Despite attempts to suggest otherwise, the Greek preposition ek does have the meaning of out of or from. If Jesus had used other prepositions such as dia which means through and en which means in either of these prepositions would favor the post-tribulation view that the church was destined for wrath (this subject is discussed below - see 1Th 1:10-note; 1Th 5:9-note). If you are interested in more in depth discussion on the preposition ek relative to Re 3:10-note see the article entitled The Rapture in Revelation 3:10" by Jeffrey L Townsend - This is the same article that is in Bibliotheca Sacra Volume 137: Page 252, July-Sept, 1980) (Townsend also discusses John 17:15b at length, where Jesus asks His Father to "keep {tereo} them from {ek} the evil").
Also note the fact that multitudes of believers will be martyred during the last 3.5 years of the Great Tribulation (see Re 7:9-note; Re 7:14-note) would hardly support the premise that Jesus "keeps" (guards, protects) believers during the Seven Year Tribulation, specifically the horrific last 3.5 years when the Antichrist rules the world (Re 13:16-note; Re 13:17-note; Re 13:18-note).
In regard to the phrase the hour of testing , notice that in Greek the definite article "the" (tes) precedes hour which is a reference not just to any time of testing (believers are always being tested) but to a very specific identifiable period of testing. Jesus did not further identify this specific time, but in the context (context is critical for accurate interpretation) of the book of Revelation and with the knowledge that there is a very specific time of testing coming upon the entire world, the Seventieth Week of Daniel (Da 9:27-note), it is very reasonable to conclude that this figurative use of the hour (i.e., it is clearly not a literal 60 minute time period) refers to the time of the Tribulation. It is notable that there are some 12 uses of the word hour in the Revelation, chapter 14 having two uses that are relevant to this discussion...
Revelation 14:7 and he (another angel flying in midheaven having an eternal gospel to preach to the entire world - see Re 14:6-note) said with a loud voice, "Fear God, and give Him glory, because the hour of His judgment has come; and worship Him who made the heaven and the earth and sea and springs of waters." (Re 14:7-note)...15 And another angel came out of the temple, crying out with a loud voice to Him who sat on the cloud, "Put in your sickle and reap, because the hour to reap has come, because the harvest of the earth is ripe." (Re 14:15-note).
Comment: These verses are chronologically at the midpoint of the tribulation (as determined by close observation and literal interpretation of the Revelation) and therefore would in fact lend some support to a mid-tribulation rapture, for the hour that the angelic messengers are referring to is God's final outpouring of wrath during the last 3.5 year Great Tribulation. On the other hand, this truth does not exclude a pre-tribulation rapture, although it would argue against a post-tribulation rapture.
Notice who is the object of this world wide testing - the earth dwellers, not the faithful. Again this observation regarding the recipients of the testing is indirect support for the fact that the church will not be present. To be sure, many peoples will come to know Christ during the tribulation period (Re 7:9-note; Re 7:14-note) and especially the Great Tribulation, but they are not benefactors of God's promise in Re 3:10-note to keep them from the hour of testing. In fact, the world wide testing is undoubtedly an "impetus" that God's Spirit uses to awaken their dead souls to receive the life giving Gospel proclaimed throughout the world by the angel in mid-heaven. However, even as they receive Christ and refuse Antichrist, they do so with the realization that they will mark themselves as targets who are subject to martyrdom at the hands of the Antichrist!
Townsend sums up the arguments that
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