2024-12-26 The Rapture & the 2nd Coming

This is a study of the Last Day's events: "The Rapture" & the 2nd Coming of Christ.

[Truthseeker]

Very compelling presentation, Bro. Curt! I love the way you tied all the scriptures together to speak with one voice.

[dennisklopper]

So good to see another video bro Curt 🙏
Please post more frequently, thank you.

[aristotlev]

Excellent video thank you Curt you've helped me understand so much

[kennethattard]

Lastly

The Apostle Paul was indeed emotionally charged when addressing the Thessalonians in his second epistle, but his passion arose from a deep pastoral concern for their spiritual stability and understanding of sound doctrine. His emotional charge was rooted in his desire to correct doctrinal errors and prevent them from being deceived about the timing of the Day of the Lord and their place in God’s plan.

1. The Context of Paul’s Emotional Charge

Reference: 2 Thessalonians 2:1-2
“Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand.”

Key Points:

• Doctrinal Confusion:

• The Thessalonians were being misled into believing that the Day of Christ (or the Day of the Lord) had already begun, causing them to fear they had missed the rapture and were now in the tribulation.

• This false teaching unsettled their faith and undermined the hope Paul had previously taught them about the pre-tribulation rapture (1 Thessalonians 4:16-18).

• Paul’s Beseeching:

• The term “beseech” reflects Paul’s strong emotional appeal, urging them to remember the truth he had already taught them.

• Troubled and Shaken Minds:

• Paul was deeply concerned that they were emotionally shaken and spiritually unsettled, which led him to write with urgency and clarity.

2. Paul’s Defense of the Pre-Tribulation Rapture

Reference: 2 Thessalonians 2:3-7
“Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition… only he who now letteth will let, until he be taken out of the way.”

Key Points:

• Sequence of Events:

• Paul explains that the Day of the Lord cannot begin until:

1. The falling away (departure or apostasy in Israel) occurs.

2. The man of sin (Antichrist) is revealed.

• The restrainer (Christ in you the hope of glory) must first be removed (via the rapture), confirming the pre-tribulation rapture doctrine.

• Correction of Error:

• Paul’s tone reveals his concern for their misunderstanding, as he carefully outlines the sequence of prophetic events to restore their confidence.

3. Paul’s Emotional Charge and Its Root in Doctrine

Reference: 2 Thessalonians 2:15
“Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.”

Key Points:

• Call to Stability:

• Paul’s emotional charge stemmed from his responsibility to ensure the Thessalonians remained steadfast in the doctrine he had delivered to them.

• His concern was not based on mere feelings but on the danger of departing from truth, which could lead to fear, confusion, and spiritual instability.

• Doctrinal Precision:

• Paul’s emotions were tied to his love for the Thessalonians and his unwavering commitment to biblical accuracy.

4. Emotional Charge Is Not Emotionalism

Paul’s passionate response in 2 Thessalonians is an example of righteous emotion, grounded in truth and directed toward preserving the faith of others. It is distinct from emotionalism, which disregards sound doctrine for the sake of feelings. His urgency did not diminish his reliance on scripture and divine revelation.

Example of Paul’s Balance:

• Truth Above Emotion: Paul wrote with clarity and scriptural authority, appealing to the Thessalonians to discern truth from error (2 Thessalonians 2:3-7).

• Pastoral Care: Paul’s emotional tone shows his personal investment in their well-being, reflecting his Christ-like shepherding (Philippians 1:8).

Conclusion

Paul’s emotional charge in 2 Thessalonians underscores his deep pastoral concern and commitment to doctrinal truth. His emotions were not irrational or baseless but were directed toward correcting false teachings about the pre-tribulation rapture and restoring the Thessalonians’ hope. This example highlights that emotion rooted in truth serves to uphold sound doctrine, as demonstrated by Paul’s inspired writings in the King James Bible (KJB).

Final Statement

The pure and preserved words of God, as found in the King James Bible (KJB), provide clarity and guidance for understanding God’s distinct purposes for the Church (the Body of Christ) and Israel. By rightly dividing the word of truth (2 Timothy 2:15), believers can comprehend the unfolding of God’s singular plan through prophecy and mystery, both culminating in the preeminence of Christ over all creation (Colossians 1:18-20). As the Church anticipates the blessed hope of the rapture (Titus 2:13), Israel awaits the fulfillment of her earthly promises in Christ’s millennial kingdom. This harmonious revelation underscores the importance of grounding our faith on the foundation of sound doctrine as revealed in the Scriptures, with the building material firmly rooted in Pauline doctrine, which reveals the mystery of the Church and God’s current dispensation of grace.

The Danger of Building on the Wrong Foundation

Building on the wrong foundation results in a compromised understanding of God’s plan, leading to doctrinal confusion and spiritual instability. Scripture warns against constructing faith on man-made traditions or incomplete interpretations of God’s word. A faulty foundation misrepresents the clear dispensational distinctions between prophecy (Israel) and mystery (the Church), thereby obscuring the believer’s hope, role, and destiny (Ephesians 2:19-22). Paul explicitly taught that Christ is the foundation (1 Corinthians 3:11) and that the material used for building must align with the doctrine revealed to him (Romans 16:25-26). Pauline doctrine, which emphasizes the mystery of the Body of Christ, salvation by grace through faith, and the heavenly calling of the Church, is the only suitable material for building upon this foundation. Anything contrary will not withstand the scrutiny of the Judgment Seat of Christ, where works will be tested by fire, and those misaligned with the truth will result in loss of reward (1 Corinthians 3:12-15).

Believers must, therefore, take heed to use sound Pauline doctrine, rightly dividing the word of truth, to ensure their spiritual structure aligns with God’s eternal purposes and resists the deceptions of this age.

[kennethattard]

3. Historical Context of Dispensationalism

Curt Said:

• John Nelson Darby introduced the pre-tribulation rapture, which relies on 1 Thessalonians 4:16-17 but lacks biblical support for secrecy.

Why This Is Incorrect:

• The rapture is rooted in scripture, not Darby. Paul describes it as the blessed hope (Titus 2:13) and distinguishes it from the second coming (1 Thessalonians 4:17 vs. Revelation 19:11-16).

• The “shout” and “trumpet” in 1 Thessalonians 4:16 are for the church’s resurrection and gathering, not for visible global judgment as in the second coming.

The idea that John Nelson Darby “introduced” the pre-tribulation rapture misrepresents the King James Bible’s (KJB) teaching. The rapture, or the “catching away” of the church, is clearly taught in scripture, and Darby merely popularized its understanding in modern theology.

Why the rapture is biblical and distinct from the second coming:

1. The Rapture in Scripture

The rapture is explicitly described by Paul in 1 Thessalonians 4:16-17:
“For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.”

Key Elements of the Rapture

• A Shout and Trumpet: These are not for global judgment but for the resurrection of believers.

• Meeting in the Air: Believers meet Christ in the clouds, emphasizing the church’s removal from the earth.

• Transformation: Living believers are changed instantaneously (1 Corinthians 15:51-52).

• The Church Alone: The focus is on the body of Christ, distinct from Israel or unbelievers.

The Blessed Hope

Paul describes the rapture as the “blessed hope” (Titus 2:13), providing comfort to believers (1 Thessalonians 4:18). This hope is uniquely tied to the church’s deliverance from wrath:
“For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ.” (1 Thessalonians 5:9).

2. Distinction Between the Rapture and Second Coming

The rapture and second coming are distinct events with different purposes:

Rapture (1 Thessalonians 4:16-17, 1 Corinthians 15:51-52):

• Timing: Before the tribulation, delivering the church from God’s wrath (Revelation 3:10).

• Audience: The church (body of Christ).

• Location: Christ does not touch the earth; believers meet Him in the air.

• Purpose: To gather the body of Christ and take them to heaven.

Second Coming (Revelation 19:11-16, Zechariah 14:4):

• Timing: At the end of the tribulation.

• Audience: The whole world.

• Location: Christ physically descends to the earth, standing on the Mount of Olives.

• Purpose: To judge the nations, defeat the Antichrist, and establish His earthly kingdom.

Distinct Language

1. Rapture: “In the twinkling of an eye” (1 Corinthians 15:52) indicates a sudden, secret event.

2. Second Coming: “Every eye shall see him” (Revelation 1:7) shows a visible, public event.

3. The “Shout” and “Trumpet” in the Rapture

The shout and trumpet in 1 Thessalonians 4:16 are specifically for:

1. Resurrecting the Dead in Christ: The shout calls the dead to life, a personal event for the church.

2. Calling the Living Saints to the Air: The trumpet signals the gathering of believers, not global judgment.

This is distinct from the trumpet judgments of Revelation 8-11, which involve worldwide judgment during the tribulation.

4. Why Darby Did Not Invent the Rapture

• Paul’s Revelation: The doctrine of the rapture was revealed to Paul, as part of the mystery of the body of Christ (1 Corinthians 15:51-52, Ephesians 3:3-6).

• Early Church Evidence: Historical writings from church fathers like Ephraim the Syrian (4th century) also refer to a pre-tribulation removal of believers.

• Biblical Basis: The pre-tribulation rapture is rooted in scripture, not the innovation of any theologian.

Conclusion

The rapture is not an invention of John Nelson Darby but a biblical doctrine revealed by Paul in the KJB. It is a distinct event, separate from the second coming, designed to gather the body of Christ before the tribulation. The shout and trumpet in 1 Thessalonians 4:16 signify the resurrection and gathering of believers, not visible global judgment. Understanding this distinction provides clarity and aligns with God’s plan for the church.

[kennethattard]

Here is a structured breakdown of the points presented by Curt, including his arguments and why his views are refuted using the pure words of God found in the King James Bible (KJB). I’ve linked his specific statements to the corresponding corrections for clarity.

1. Introduction and Disclaimer

Curt Said:

• Salvation is based on faith in Christ’s redemptive work, not secondary doctrines like eschatology.

• Eschatological differences should not divide believers.

Why This Is Incorrect:

• While salvation is indeed through Christ’s redemptive work (Ephesians 2:8-9), eschatology is critical because it pertains to the believer’s hope and God’s promises (Titus 2:13, 1 Thessalonians 4:18).

• Paul emphasized the importance of teaching sound doctrine, including future events (2 Timothy 4:1-4).

The King James Bible (KJB) begins not with Genesis 3:15 (the promise of redemption) but with Genesis 1:1, laying the foundation for God’s purpose in two distinct realms—heaven and earth—both of which are reconciled to God through the preeminence of His Son, Jesus Christ. This framework encompasses salvation, eschatology, and God’s overarching plan of reconciliation.

Genesis 1:1: The Two Realms

“In the beginning God created the heaven and the earth.”

• This verse introduces two distinct realms—heaven and earth—that form the foundation of God’s eternal purpose.

• These realms were created to reflect God’s glory and to be ruled under His authority.

The Problem: Sin in Both Realms

1. Sin on Earth (Genesis 3):

• Adam’s fall brought sin, death, and separation from God into the earthly realm (Romans 5:12).

• The promise of redemption in Genesis 3:15 addresses this, pointing to the seed of the woman (Christ) who would crush the serpent.

2. Sin in Heaven (Job 4:18, Isaiah 14:12-14):

• Satan’s rebellion brought sin into the heavenly realm, disrupting God’s design for angelic authority and order (Revelation 12:7-9).

God’s Plan: Reconciliation Through Christ

Colossians 1:16-20 reveals God’s ultimate purpose:
“For by him were all things created, that are in heaven, and that are in earth… And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.”

1. Reconciliation of the Earth:

• God’s promises to Israel (prophetic program) center on restoring the earth through Christ’s kingdom (Isaiah 9:6-7, Matthew 25:31).

2. Reconciliation of the Heavens:

• The body of Christ (mystery program) is destined to fill the heavenly places with Christ’s authority (Ephesians 1:10, Philippians 3:20).

Preeminence of Christ in Both Realms

Christ’s Preeminence:

• All creation—both heaven and earth—finds its purpose and reconciliation in Christ, who is preeminent in all things (Colossians 1:18).

• The cross is the central act of reconciliation for both realms, providing redemption for mankind and restoring the integrity of the heavenly and earthly realms.

Eschatology’s Role in the Two Realms

Eschatology is not secondary but central because it addresses how and when God will reconcile both realms:

• Earthly Realm: Fulfilled through the establishment of Christ’s millennial kingdom (Revelation 20:4-6).

• Heavenly Realm: Fulfilled through the rapture and glorification of the body of Christ (1 Thessalonians 4:16-17, Ephesians 2:6-7).

Conclusion

The pure words of God found in the KJB starts with Genesis 1:1, which establishes the foundational purpose of two realms—heaven and earth—and their reconciliation through the preeminence of Christ. Far from being a secondary issue, eschatology is essential to understanding how God accomplishes this reconciliation, fulfilling His eternal purpose in both realms. This plan culminates in the complete exaltation of Christ, making eschatology integral to the believer’s faith and hope.

2. Dispensationalism and Its Definition

Curt Said:

• A dispensation is stewardship, not a time period, and misunderstandings arise from Darby’s modern dispensationalism.

Why This Is Incorrect:

• The pure words of God the KJB uses the term dispensation to refer to both stewardship and periods of God’s administration (1 Corinthians 9:17, Ephesians 1:10).

• Dispensations are time-related in their application (e.g., “fulness of times” in Ephesians 1:10 and “times past” in Ephesians 2:11).

[kennethattard]

Curt often positions himself as a staunch advocate of God’s Word, declaring it to be the “final authority.” Yet, much like the emperor with no clothes, there’s an underlying issue that many hesitate to point out: Curt’s approach undermines the very authority he claims to uphold. By rejecting the preservation of God’s Word in the King James Bible (KJB), Curt relies on human intellect, Greek lexicons, and external aids to resolve supposed contradictions. This approach reveals a reliance on human reasoning over divine preservation, leaving his proclamations hollow. And just as in the tale, few are willing to speak the obvious truth: Curt has abandoned the very foundation he professes to defend—the sufficiency and finality of God’s Word as preserved in the KJB.

Curt, on one hand, makes statements such as, “God’s Word is the final authority.” However, when asked to define where God’s Word can be found without error, as final and authoritative, there is often silence. This is because Curt rejects the idea that God has indeed preserved His Word perfectly in the King James Bible (KJB). As a result, Curt relies on his intellect to “figure out” what is being said in the Holy Writ.

When faced with an apparent contradiction in the KJB—a common occurrence in Curt’s practice—he frequently turns to Greek lexicons or other tools to facilitate his human reasoning, rather than relying on the Spirit of God, who authored the Scriptures. Additionally, Curt often employs the straw man approach by referencing other intellectuals such as Darby, Schofield, or Stam to support his understanding of the Holy Writ, rather than adhering to the straightforward instruction to “rightly divide the word of truth.”

Instead of comparing scripture with scripture, as found within the pages of the King James Bible, Curt dismisses its authority, seeking external aids and human reasoning to interpret the Word of God, rather than accepting the KJB as the final and preserved authority.

[roshkatan]

This recording quality is absolutely fine. I had originally mentioned 2 u that it needed improvement, but Im absolutely wrong. As they say down South--my bad 😁

[kennethattard]

4. The Evolution of Dispensational Teachings

Curt Said:

• Scofield and Stam advanced the idea of two churches: a kingdom church for Israel and a body of Christ for Gentiles, which is not biblical.

Why This Is Incorrect:

• The pure words of God found in the KJB distinguishes between Israel and the church without creating two churches. Israel is tied to prophecy (Romans 11:26), while the church is part of the mystery revealed to Paul (Ephesians 3:3-6).

• God’s covenants with Israel remain unfulfilled but will be completed after the fullness of the Gentiles (Romans 11:25-29).

The idea that there are two separate churches—a “kingdom church” for Israel and a “body of Christ” church for Gentiles—is an oversimplification that ignores the dispensational distinctions taught in the King James Bible (KJB). While there are distinctions between Israel and the body of Christ, the Bible does not present two competing churches but rather different administrations of God’s plan.

1. Israel and Prophecy

The nation of Israel is central to the prophetic program of the Bible. This program is rooted in covenants and promises God made to Israel as a nation:

Israel’s Identity and Promises

1. Prophetic Purpose:

• Israel was chosen as a nation to mediate God’s purposes on Earth and to be a kingdom of priests (Exodus 19:5-6).

• God’s promises to Israel include a land, a seed, and a blessing (Genesis 12:1-3).

2. Earthly Promises:

• Israel’s program focuses on the earthly reign of Christ in a literal kingdom. The promise of the Davidic throne will be fulfilled when Christ returns to rule (2 Samuel 7:12-16, Zechariah 14:9, Matthew 25:31).

3. Unfulfilled Covenants:

• Despite Israel’s rejection of Christ at His first coming (John 1:11), God’s covenants with Israel remain intact.

• Romans 11:26-29 confirms that Israel’s national salvation and restoration will occur after the fullness of the Gentiles is completed.

4. The Kingdom Gospel:

• During Christ’s earthly ministry, the gospel preached to Israel was the gospel of the kingdom, which announced the arrival of the promised earthly kingdom (Matthew 4:23, Matthew 10:5-7).

• This gospel required repentance and baptism as preparatory steps for entering the kingdom (Mark 1:4, Acts 2:38).

2. The Body of Christ and the Mystery

The body of Christ is a distinct entity in Scripture. It is not tied to Israel’s prophetic program but to the mystery revealed to Paul.

The Mystery Revealed

1. Hidden in Ages Past:

• The body of Christ was a mystery—hidden in God and unknown to the prophets (Ephesians 3:1-6, Colossians 1:25-27).

• It was not revealed until Paul’s apostleship, distinguishing it from Israel’s program.

2. Spiritual and Heavenly Calling:

• Unlike Israel’s earthly promises, the body of Christ has a heavenly inheritance (Ephesians 1:3, Philippians 3:20).

• Believers are united with Christ in a spiritual body, transcending national and ethnic boundaries (Ephesians 2:15-16, Galatians 3:28).

3. The Gospel of Grace:

• Paul’s gospel is the gospel of the grace of God, emphasizing salvation by grace through faith apart from works (Ephesians 2:8-9, Romans 3:24).

• This gospel is distinct from the kingdom gospel preached to Israel, as it does not involve national promises or covenant obligations.

4. One Body in Christ:

• All believers in this dispensation—Jew and Gentile—are reconciled into one body, the church, by the cross (Ephesians 2:16, 1 Corinthians 12:13).

3. Why Israel and the Church Are Not Two Churches

The KJB does not teach that Israel and the body of Christ are two separate churches. Instead, it distinguishes between Israel’s prophetic program and the church’s mystery program, showing how they operate in different dispensations.

Distinct Programs, Unified Plan

1. One Household of God:

• God’s household of faith encompasses all believers, but within it, He has distinct purposes for Israel and the church.

• Israel and the church are distinct but part of God’s unified plan for redemption (Ephesians 1:10, Romans 11:32).

2. Israel’s Temporary Blindness:

• Romans 11:25 explains that Israel’s blindness is temporary, lasting until the fullness of the Gentiles is complete.

• After this, Israel’s prophetic program will resume, culminating in the fulfillment of God’s promises to the nation.

3. Different Administrations:

• God’s dealings with Israel (prophecy) and the church (mystery) reflect different dispensations. These administrations are not contradictory but complementary, each fulfilling God’s purposes in its time (Ephesians 3:9, 2 Timothy 2:15).

4. Misinterpretation of Two Churches

The notion of “two churches” arises from a misunderstanding of dispensational distinctions. Here’s why this interpretation is flawed:

1. Israel Is Not a Church:

• Israel is a nation with a prophetic calling, not a church in the sense of the body of Christ. The ekklesia (assembly) of Israel in Acts 7:38 was an earthly congregation under the Mosaic covenant.

• The church as the body of Christ is a new creation, spiritual and heavenly (2 Corinthians 5:17, Ephesians 1:22-23).

2. No Overlap in Programs:

• During the current dispensation, God is building the church, not fulfilling Israel’s promises. This does not invalidate Israel’s future role in prophecy, as God’s gifts and calling are irrevocable (Romans 11:29).

5. Conclusion: Distinct but Not Two Churches

• The pure words of God in the King James Bible clearly distinguishes between Israel’s prophetic program and the church’s mystery program.

• These programs operate in different dispensations but are part of God’s single, overarching plan for redemption.

• The concept of “two churches” is incorrect because it conflates Israel’s national identity with the spiritual body of Christ. Instead, the body of Christ is a unique, heavenly entity revealed through Paul, while Israel awaits the fulfillment of its earthly promises.

By rightly dividing the word of truth (2 Timothy 2:15), we can see that Israel and the body of Christ are distinct entities with separate roles in God’s plan, without the need to fabricate the idea of two churches.

The King James Bible (KJB) provides clear distinctions between the “church in the wilderness, ” the messianic church (formed during Christ’s earthly ministry and continuing with the remnant), and the new creation, the body of Christ, which began with the Apostle Paul. Each represents a different stage in God’s redemptive plan and corresponds to distinct dispensational purposes.