Things That Must "Come First"

“for these things must come to pass first, 

but the end will not come immediately.” 

(Luke 21: 9)

In keeping with the words of Christ from his sermon on the mount of Olives (called his "Olivet Discourse"), I affirm that there are certain things that must come to past first before the second coming (his parousia, epiphany, apocalypse). I certainly do believe that "the great tribulation" (Rev. 7: 14; See also Rev. 3: 10) will precede his second coming, will precede the rapture and resurrection of believers. I believe the second coming is described in Revelation chapter nineteen and it occurs after the seven seals have been opened and the seven trumpet angels have sounded their trumpets and this harmonizes with the above words of Jesus. Tribulation must come first, along with several other things. 

Elias Must First Come

"And his disciples asked him, saying, Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist." (Matt. 17: 10-13)

Just as the old testament on the surface seemed only to have spoken of a singular coming of the Messiah so it also seemed to speak of a singular coming of Elijah (Elias). However, as we see from new testament revelation, Christ has two comings (with an inter advent period). One has occurred and the second is yet to occur. Likewise, we also see from new testament revelation that the coming of Elijah has two comings. Further, in each case, Elijah comes before Christ.

The following are citations from an old posting of mine in the Baptist Gadfly (See here) in which I cited from J.A. Seiss and his work "The Apocalypse." 

"Here, then, we would seem to come upon solid Scriptural ground. If Elijah means Elijah, and the great and terrible day of the Lord is the day of Christ’s final coming in judicial majesty to crush out Satan and his seed, there is no alternative left to believers in God’s word, but to receive the doctrine that Elijah is to come again to prophesy and execute works of judgment upon earth, and just in that period of time to which the Apocalypse assigns these Two Witnesses. Whatever else may be compassed by the prediction, and in whatever narrower circles it may have been fulfilled, if words are not utterly deceitful, and certainty can at all be predicated of God’s very specific promises, this prophecy cannot be considered fulfilled or accomplished in the past, nor until Elijah the Tishbite, in propria persona, returns again to the earth."

"On the mount of Christ’s glorious Transfiguration Elijah appeared. The disciples saw him and knew him. And, as they were coming down from the mount, they asked the Master about this very point, alleging the doctrine of the scribes that “Elias must first come.” And He answered and said unto them: “ELIAS TRULY SHALL FIRST COME, AND RESTORE ALL THINGS.” (Matthew 17:11.) This passage is decisive. “The great Interpreter of prophecy gives right to that interpretation of the prophetic word which the scribes maintained,” says Trench. It cannot refer to John the Baptist, for John was then dead, while every part of it specifically relates to the future. “Elias truly shall come, and shall restore all things.” Besides, the restoration or “restitution of all things” (ἀποκαταστάσεως πάντων), in the which it is affirmed that the coming Elias is to take part, is specifically referred by the Apostle Peter to the time of Christ’s second coming. (Acts 3:19.) In all its terms and relations, therefore, we are compelled to accept this solemn declaration of the Saviour as looking to the future, and meant to set forth what yet awaited fulfilment. John the Baptist is here out of the question, unless indeed he is to come again. Dr. Stier has rightly said: “Whoever, in this answer of Christ, would explain away the manifest and striking confirmation of the fact that a coming of Elias was yet to take place, must do great violence to the words, and will never be able to restrain the future of their form and import so as to be applicable to John the Baptist.”

But, it may be asked, Did not Christ say in the same connection, that Elias had come already, leaving it to be understood that He spoke of John the Baptist? The answer is, Yes; but in a way entirely distinct from the declaration we have just been considering. Elsewhere also he says of John: “If ye will receive [it, him, or something else] this is Elias, which was for to come.” (Matthew 11:14.) This proves that there is a sense in which John the Baptist was Elias, but certainly not such a sense as that in which the Jews were expecting Elias, nor yet such a sense as that in which He declared, after John was dead: “Elias truly shall first come and restore all things.” John was not the literal Elias. This we are compelled to admit, or else he did not tell the truth; for when the priests and Levites asked him, “Art thou Elias? “he answered, “I AM NOT.” (John 1:21.) And this clear and positive denial is further sustained by the facts

(1) that he did not restore all things as was predicted of Elias, and
(2) that the great and terrible day, which was to be ushered in immediately upon the finishing of the Elijah ministry, did not succeed the ministry of John, but is even yet future."

"Whilst, therefore, there is a sense of much importance in which John was Elias, there is another, more literal, and equally important sense, in which he was not Elias, and in which Elias is still to be expected, according to the Saviour's own word."

"There was a twofold ministry embraced in the ancient promise to send Elijah, just as there was a twofold advent in the predictions concerning the Messiah. In neither case did the Old Testament clearly distinguish between these two, but viewed them both as if they were but one. And as the two Messiah-comings are widely separated in time, though belonging to one and the same work, so there are two Elijah-comings, equally separated in time, and equally comprehended in the predictions. Hence, John, as the forerunner of Christ in the first advent, was Elias, that is, he filled the Elijah place, operated in the Elijah spirit and energy, did for that occasion the Elijah work, and so far fulfilled the Elijah promise. As the angel said of him before he was born, he went before Christ “in the spirit and power of Elias” (Luke 1:15-17); which implies that he was not Elias himself. The Saviour could, therefore, truly say of him while living, “If ye will receive it, this is Elias which was for to come, “and so likewise after he was dead,” Elias is come already, and they knew him not, but have done unto him whatsoever they listed.” John the Baptist operated in the spirit and energy of Elias, and performed the Elijah mission for the first advent, and so far “was Elias,” but, according to the word of the angel, only the virtual, and not the literal Elias. He could accordingly answer the Jews, who had in mind the literal Elias, that he was not Elias, while yet, in another respect, he was Elias. In him the prediction in Malachi concerning the sending of Elijah had a true and real fulfilment, but only a partial, germinant, preliminary fulfilment, whilst the highest and ultimate fulfilment respects another advent of the Messiah, and the coming of the literal Elijah as the herald of it."

"Such also is the view which the fathers took of the matter, and so they held and taught on the subject with great unanimity.

Justin Martyr says, “If Scripture compels you to admit two advents, shall we not allow that the word of God has proclaimed that Elijah shall be the precursor of the great and terrible day, that is, of His second advent? Accordingly our Lord in His teachings proclaimed that this very thing would take place, saying, that Elijah would also come. And we know that this shall take place when our Lord Jesus Christ shall come in glory from heaven; whose first manifestation the Spirit of God who was in Elijah preceded as herald in John.”

So, who came first, John the Baptist or Christ? Answer: John. Who will come first when Christ comes the second time? Answer: Elijah (Rev. 11) 

I am excited to think that I might live to see the coming of Elijah as one of the two "witnesses" of Revelation chapter eleven. (See my post on the two witnesses, where I show that they are Elijah the prophet and John the Apostle are the two, here in the Old Baptist Blog and here, here, here, and here in The Baptist Gadfly Blog) 

Tribulation Must Come First

"Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory." (Matt. 24: 29-30)

Clearly this text shows that tribulation shall precede the coming again of the Lord.

Falling Away Must Come First

"Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition, who opposes and exalts himself above all that is called God or that is worshiped, so that he sits as God in the temple of God, showing himself that he is God." (II Thess. 2: 3-4)

These verses destroy the idea that Christ will come before Antichrist, or before the great falling away and time of tribulation. 

Antichrist Must Come First

The above text says Antichrist (or "Man of lawlessness" and "son of perdition") will come before Christ comes. The verses following show this and they read as follows:

"And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved."  (II Thess. 2: 8-10)

By "that wicked" and "him whose coming is after the working of Satan" is the one mentioned in verses 3-4, the "man of lawlessness" (or sin, Greek anomia) and "son of perdition." If the Lord destroys him at his coming, then he must already be present on earth before the coming of the Lord to destroy him. This Antichrist is mentioned by the apostle John in his first epistle and is also the one described in the Apocalypse (Book of Revelation). In fact he is seen in chapter eleven as killing the two witnesses after they have prophesied in sackcloth for 42 months. 

So, I am looking for the two prophets (John and Elijah) and for the Antichrist to come before Christ comes. This same truth is revealed in the Book of Daniel, who also spoke of the Antichrist as "the little horn."

"I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened...I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed." (Dan. 7: 8-10, 13-14)

These verses also show that the little horn comes before Christ and that it is the coming of Christ "the Son of man," who destroys the little horn thereby.

Since Christ does not come till Revelation chapter nineteen, all the events of Revelation's first eighteen chapters comes before his coming. This chronology also puts the second coming at the sounding of the seventh and final trumpet of the Apocalypse and is in keeping with what Paul said about the time of the resurrection, it occurring at the sounding of "the LAST trumpet." (I Cor. 15: 52)

"How Long Is The "Coming" of Christ?" (II)

This posting will be a follow up to my previous posting "How Long Is The "Coming" of Christ?" (here)

J.A. Seiss in "The Apocalypse" (pg. 578-79, here) elaborates on what I presented in that posting, showing how the "coming" of Christ is no singular event nor encompassed within a particular moment or 24 hour day. He said (emphasis mine):

"When we speak of the day of the Lord, or the judgment period, many have the notion that it is but one day, or a very brief space of time. They are consequently led to wonder how we can speak of the impending nearness of that day, and yet look for the rebuilding of a great city then to be destroyed. The difficulty, however, does not lie in the nature of the things, but in the popular misapprehensions of what the day of the Lord means, and the length of the period which it covers. The mistake is in taking the day of the Lord, or the coming again of our Savior, as if one particular moment of time, and one single event or scene were to be understood. What the Scriptures describe as the day of the Lord, and the second coming of Christ, is no more limited to a single event or moment of time than was the day of his first coming, which extended over more than thirty years, and embraced various stages and successive presentations. If we take the prophecies concerning the first advent, we find it impossible to apply them to any one day, year, or scene, in the evangelic history. Micah said that Christ should “come out of Bethlehem” (Ephratah), but Hosea said that he would come “out of Egypt.” Malachi said that he should “suddenly come to his temple,” and Zechariah that he would come to Zion “riding upon an ass, upon a colt the foal of an ass;” whilst, according to Isaiah, “the land of Zebulun and the land of Naphtali” were to see the “great light.” All these presentations were his coming. He did come when he was born at Bethlehem; he did come out of Egypt; he did come when he announced himself at Nazareth; he did come as a great light among the people of Northern Galilee; he did come riding into Jerusalem on the ass; he did come suddenly to his temple when he twice drove out the money changers; and he came when he reappeared after his resurrection. Each one of these particular incidents is alike called his coming; but they were only so many separate presentations, at different dates, extending through a period of thirty-three years, all of which together are required to make up the first advent as a whole. And just as it was then, so it will be again. The second coming, like the first, is complex and distributive, extending through a variety of successive and diverse scenes, stages, events, and manifestations, requiring as many, if not still more, years." 

I think that any bible believer should be able to understand and accept as true these words of Seiss even though it goes against the "popular" shallow thinking of many upon this subject. 

Seiss wrote:

"The Antichrist does not appear at all amid the scenes of the Apocalypse until after the seven seals have been opened, and six of the succeeding trumpets have been sounded. How many years those seals and the six trumpets may consume we are not informed, but we have every reason to believe that they may be counted by tens, if not by scores, subsequent to the opening of the door in the heaven and the taking up of the saints, which is the first act in the great drama. The space occupied in narrating what occurs under the seals and trumpets would indicate this. The long waiting of the Ten Virgins for the coming of the Bridegroom, which is subsequent to the first translation, indicates the same thing. Forty years, at least, perhaps a whole jubilee period of fifty years, or even a full seventy years, answering to the period during which the judgment was upon Israel for its sins, are likely to be embraced in what the Scriptures call the day of the Lord, and the second coming and revelation of Jesus Christ."

Seiss is a Pre Tribulation Premillenialist. He has Dispensational leanings. Yet, he did not, like many of them, believe that Antichrist would come into the world till late in the great tribulation. Many today want to put the appearance of the Antichrist in Rev. 6: 1 in the appearing of the white horse rider. But, in this they are wrong. Though Seiss is wrong on his putting the rapture in Rev. 4: 1, yet he is right in where he chronologically puts the rise of Antichrist.

When he says that "many years" take in the time of the seals and trumpets of the Apocalypse he is correct. Though he does fit Daniel's Seventy Weeks prophecy of the seventieth week (7 years) into the time period of the day of judgment (great tribulation) he does not limit the entire time period of the tribulation to those seven years, but sees it as much longer, as I do. See my posting "Tribulation Period - 7 Yrs. Or More?" (here). Though I do not think the great tribulation, or the day of wrath and judgment, will be twenty to fifty years, yet I do believe it will be longer than seven years as does Seiss. 

Seiss wrote:

"Supposing, then, that Babylon should not even begin to be rebuilt until after the day of the Lord has commenced in the rapture of the eagle-saints (Luke 17:34-37; 1 Thessalonians 4:14-17; Revelation 4:1), there still would be ample time for it to come up in all the grandeur and force indicated before the great acts of destruction in which that day reaches its consummation. Much can be accomplished in forty, fifty, or seventy years."

Seiss wrote this in the latter part of the 19th century. Were he alive today he would see how the world has the technology today to build a new mammoth city in quick time, especially when all the world is united in its construction.

But, the rapture does not take place before the building of Babylon. Babylon will be built either immediately before the great tribulation or at its commencement.

We do not have two comings of the Lord in Revelation, one in Rev. 4: 1 (rapture) and the other in Rev. 19. There is only one second coming. There are so many arguments to prove this. We have mentioned them many times.

In closing let me say that the main point of this posting is to see how the "coming" of the Lord, or his "day," is not to be limited to a single day but rather encompasses years, just as did his first coming. 

On the building of the commercial city of Babylon (Rev. 18) I will have more to say in an upcoming post, the Lord willing.

 

"I Am Glad For Your Coming"

I have stated in years gone by that many bible teachers and students do not understand the amount of time involved in the second coming of Christ. See How Long Is The Coming Of Christ? and the follow up article here. I showed that just as we cannot confine the first "coming" of the Lord as taking in only one minute, hour, or day, so too with his second coming. 

The word often used for "coming" is the Greek word "parousia" and means "arrival" or "presence."* The first coming or presence of the Lord was thirty three years. The second coming also cannot be restricted to a single event occurring in an hour, or a day, or a few years. 

As an example of how we use the word "coming" in the same way, as not denoting what takes place in an instance, but to a longer period of time inclusive of much more, we often say to a guest in our house "I am glad for your coming." We certainly do not simply mean we are glad that he traveled "to" our house, but that he also came and had his presence with us for a period of time. Don't you see?

*"parousia" (translated as "presence") is used by Paul in contrast with "apousia" (translated "absence") in Philippians 2: 12 (KJV). 

 

How Long Is The "Coming" of Christ?

When was the first "coming" of Christ fulfilled? The day of his conception in the womb by the Holy Spirit? The day he came forth from the womb? Or, does his "coming" denote his entire time on earth? If we think of "coming" as initial arrival, then it would most likely refer to his birth from the womb. However, if we think of "coming" as not only "arrival" but as "presence," then his coming the first time would indeed encompass not one instant in the life of Christ but his entire time on earth. There were stages or parts to his "coming," we might say.

When precisely is the second "coming" of Christ? The day when "every eye shall see him?" Or, when the several events connected with his coming are occurring? Is it when he comes in the sky or clouds? Or, is it when he sets his feet upon the earth, upon the Mount of Olives? Or, when he comes in the battle of Armageddon? Again, if we think of "coming" as initial arrival, then it would describe that first part of coming, but if we think of "coming" as not only arrival or advent but as "presence," then his second coming, like his first coming, would indeed encompass not one instant, or one event, but is what takes place over a period of time. 

Jesus' first coming encompassed thirty three plus years. I doubt his second will encompass that much time; However, it will not be a single instant, a single twenty four hour period, but longer. If the day of wrath and great tribulation is his coming, his presence, then it would indeed be several years. In other words, Christ will be "present" in the judgments that will precede his setting foot on the Mount of Olives.

Historically, the coming (parousia) of a king involved many events and stages. 

What think ye?

 

The Exodus

 "The Exodus" refers first and foremost to the "exiting" of the chosen people, Israel, the true "seed of Abraham," from their four hundred years in Egyptian bondage by God through the hand of Moses. This Exodus was both a redemption and a deliverance. It also involved the idea of entering into something else. After all, when one exits one place, he moves to another (enter). Israel exited Egypt, then entered the wilderness, and then finally entered the land of promise. The Exodus is referred to in the new testament in this verse:

"By faith Joseph, when he died, made mention of the departing (the Exodus in Greek) of the children of Israel; and gave commandment concerning his bones." (Heb 11:22) 

The Exodus of Israel was a type of other superior exits. 

First, of the exit of Christ from this world after his death and resurrection.

"Who appeared in glory, and spake of his decease (Exodus) which he should accomplish at Jerusalem." (Luke 9:31) 

Moses and Elijah appeared in glory on the mount of transfiguration and the topic of their conversation with the glorified Christ pertained to Christ's Exodus, the one "he should accomplish at Jerusalem." It was not merely a statement about his death, the departure of his soul into Sheol, or of his body into the tomb, but also of that deliverance which he should accomplish at Jerusalem by his sacrificial death and resurrection. It would also include his Ascension into heaven. Our exit out of a state of bondage to sin and death is accomplished by the Exodus of Christ. His Exodus is our Exodus. 

Second, of the exit of believers from this world by death or by the translation and resurrection (rapture) of believers at the coming again of Christ the Lord.

"Moreover I will endeavour that ye may be able after my decease (Exodus) to have these things always in remembrance." (2 Pet. 1: 15) 

In this passage the apostle Peter calls his "decease" an "Exodus." In death the believer exits this world and enters into the heavenly land of promise. He crosses the Jordan river, which, in Christian jargon symbolizes "crossing over" in death. Death is a "departure." So Paul wrote: "For I am now ready to be offered, and the time of my departure is at hand." (II Tim. 4: 6)

The Greek word for "departure" is "analysis" and means "an unloosing (as of things woven); a dissolving (into separate parts); departure; a metaphor drawn from loosing from moorings preparatory to setting sail." In this respect death, for the righteous, is also a "passing away." 

The Exodus of the children of Israel from Egyptian bondage is also used by the new testament writers to refer to both initial conversion and to an eschatological entering into the new heavens and new earth, the antitype of Eden and the land of Canaan. (See Jude 1, Hebrews 4, I Cor. 10, etc.)

When a sinner is saved, when he believes in Christ, he exits the world (of which Egypt is a type), exits his slave state to sin, and enters into the community of believers. Many Christian hymns sing about this typology. "I have left the land of bondage" they sing. They now "come to mount Zion, to the church of the living God." (Heb. 12: 22) But, it is only after having first "come out," exited, the fellowship of the world. So says the text:

“Come out from among them And be separate, says the Lord. Do not touch what is unclean, And I will receive you.” 18 “I will be a Father to you, And you shall be My sons and daughters, Says the Lord Almighty.” (II Cor. 6: 17-18)

If you are on the road to destruction, the road that leads to death, there is an "exit" provided for you, so that you can get on the road to life, eternal life. (Matt. 7: 13)

Not only is Christ our Passover (I Cor. 5: 7), but he is our Exodus, our means of escape.

 

Kept Through Great Tribulation

I do not believe in a rapture of Christ before the tribulation, but after it. I believe the rapture of believers occurs at the same time as the resurrection of their bodies. I believe it occurs "at the last trump" (I Cor. 15: 52), after the seven trumpets of the Apocalypse have sounded. I believe that the rapture and resurrection of the just takes place "on the last day," and not seven years before the last day. (John 6: 40) I believe that there is but one additional coming of Christ, a second, and this second coming is singular. There is not a third coming of Christ. Neither can I affirm that the second coming of Christ has two stages, each being called the coming of the Lord. However, I do believe that the coming of Christ a second time, like his first coming, takes in more time than a single twenty four day. 

I believe that the bible gives us signs of his coming, and which would include signs of the coming rapture and resurrection. I believe, as Paul taught, that two things in particular that must occur before the coming again of Christ are "the falling away" and the "revelation or coming of the man of lawlessness," the "son of perdition" (elsewhere called "Antichrist," and "the beast," and "the little horn"). I believe, as Christ taught in his Olivet discourse, that it is "after the tribulation" that Christ gathers together his elect. (II Thess. 2; Matt. 24)

The above words of Revelation 3: 10 speak of "time of great tribulation" that Christ spoke about. This time of great tribulation is alluded to in many prophetic texts. (Dan. 12: 1; Matt. 24: 21; Rev. 2: 22, 7: 14; Amos 5: 18-20) It will come upon all the world and particularly upon the nation of Israel, called the "time of Jacob's trouble." (Jer. 30: 7) It is also called a day of destruction, a day of vengeance and wrath, an evil day. (See my posting on this here) 

This time of testing and trial is for the purpose of revealing who is judged to be wicked and who judged to be righteous. However, in the coming global tribulation the Lord promises that he will "keep from" it those who have persevered as the Lord commanded. To those who believe in a resurrection and rapture of the righteous before the day of great tribulation the words "keep from" means to be removed from the place where those troubles occur. I rather believe that it alludes to being preserved in the midst of those troubles. I believe we have an example of this in the Exodus of the chosen people out of Egyptian bondage. 

The Exodus of the chosen people from slavery in Egypt is a type of the coming Exodus of the elect (from both Jews and Gentiles) from this world (age and condition) to the world to come. Who can deny that the "catching up" (rapture) of believers (in connection with their resurrection) will be a great Exodus? In the story of the Exodus from Egypt God brought a day of evil, a day of wrath and vengeance, a day of great tribulation and judgment, upon the Egyptian people and nation. When did he do this, before or after the departure from Egypt through the Red Sea? Before. The tribulation or day of testing and trial, for both the Egyptians and the Israelites, occurred in the land before Israel's departure. And, what happened? Were the Israelites "kept from" those troubles? Let us see. 

"But I am sure that the king of Egypt will not let you go, no, not even by a mighty hand. So I will stretch out My hand and strike Egypt with all My wonders which I will do in its midst; and after that he will let you go. And I will give this people favor in the sight of the Egyptians; and it shall be, when you go, that you shall not go empty-handed. But every woman shall ask of her neighbor, namely, of her who dwells near her house, articles of silver, articles of gold, and clothing; and you shall put them on your sons and on your daughters. So you shall plunder the Egyptians.” (Exo. 3: 19-22)

Notice that the snatching away of the elect from Egypt (the Exodus) occurred in the midst of the land while still occupied by Israelites. It is only "after" the various judgments (tribulations) have come upon the land of Egypt that Israel exits.

"And I will harden Pharaoh’s heart, and multiply My signs and My wonders in the land of Egypt. But Pharaoh will not heed you, so that I may lay My hand on Egypt and bring My armies and My people, the children of Israel, out of the land of Egypt by great judgments. And the Egyptians shall know that I am the Lord, when I stretch out My hand on Egypt and bring out the children of Israel from among them.” (7: 3-5)

The bringing out of the chosen race was preceded by the judgments upon the land. The judgments were against "the land of Egypt," against the Egyptians, and not against Israel. So too in the coming global tribulation, the great tribulation, the evils sent will be against the wicked inhabitants of the world and not against the Lord's people (although many of them will tested and tried too). Said the prophet:

"And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand." (Dan. 12: 9-10)

The coming time of tribulation that will come upon all the world will serve to purge the visible professing church of all hypocrites and pretenders. 

"And the Lord said to Moses, “Rise early in the morning and stand before Pharaoh as he comes out to the water. Then say to him, ‘Thus says the Lord: “Let My people go, that they may serve Me. Or else, if you will not let My people go, behold, I will send swarms of flies on you and your servants, on your people and into your houses. The houses of the Egyptians shall be full of swarms of flies, and also the ground on which they stand. And in that day I will set apart the land of Goshen, in which My people dwell, that no swarms of flies shall be there, in order that you may know that I am the Lord in the midst of the land. I will make a difference between My people and your people." (8: 20-23)

I expect this to be the same way it will be in the days of the coming tribulation. God will sever the places where his people live and are gathered together so that they are "kept from" such evils. Notice that the evil of the swarms of flies was intended for the wicked Egyptians, the non elect. 

"Then the Lord said to Moses, “Go in to Pharaoh and tell him, ‘Thus says the Lord God of the Hebrews: “Let My people go, that they may serve Me. For if you refuse to let them go, and still hold them, behold, the hand of the Lord will be on your cattle in the field, on the horses, on the donkeys, on the camels, on the oxen, and on the sheep—a very severe pestilence. And the Lord will make a difference between the livestock of Israel and the livestock of Egypt. So nothing shall die of all that belongs to the children of Israel.” (9: 1-4)

I expect this to be the norm in the tribulation for the genuine believer, although some will be chosen to become martyrs for Christ at that time.

"And the hail struck throughout the whole land of Egypt, all that was in the field, both man and beast; and the hail struck every herb of the field and broke every tree of the field. Only in the land of Goshen, where the children of Israel were, there was no hail." (9: 25-26)

"But against none of the children of Israel shall a dog move its tongue, against man or beast, that you may know that the Lord does make a difference between the Egyptians and Israel." (11: 7)

May the Lord make the same difference with regard to us who will live to see the great tribulation!

When the death angel passed through the land of Egypt, he "passed over" the houses of the chosen people, who were in their houses which they had marked with the blood of the Passover lamb. Let us be "holed up" in our houses (booths or tabernacles) when the day of testing comes and let us make sure that we have had the blood of Christ applied to us. 

"Come, my people, enter your chambers, And shut your doors behind you; 

Hide yourself, as it were, for a little moment, Until the indignation is past. 

For behold, the LORD comes out of His place 

To punish the inhabitants of the earth for their iniquity; 

The earth will also disclose her blood, And will no more cover her slain." 

(Isa. 26: 20-21)

 

What Will Christ's Appearing Mean For You?

"he shall appear to your joy, and they shall be ashamed" 

(Isa. 66: 5)

"Woe to you who desire the day of the Lord! For what good is the day of the Lord to you? It will be darkness, and not light. It will be as though a man fled from a lion, And a bear met him! Or as though he went into the house, Leaned his hand on the wall, And a serpent bit him! Is not the day of the Lord darkness, and not light? Is it not very dark, with no brightness in it?" (Amos 5: 18-20)

To true believers the second coming of Christ will be a time of great thrill and exuberant joy. "He shall appear to your joy." But, to the unbeliever (including pretenders), "he shall appear" to his shame and disgrace, and bring woe and tribulation. 

Let us therefore be diligent to make our calling and election sure. (II Peter 1: 10)

"And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming." (I John 2: 28)

The appearing of Christ will find two kinds of people and produce different effects upon the two. There will be those who will "have confidence" and those who have none. The former are they who did abide in Christ, and who held firm to a genuine faith and allegiance to him. The latter are they who did not abide, being like the five foolish virgins (Matt. 25) who, having no oil in their lamps, and asleep (when they should have been watching alertly), missed out on experiencing the joy of the coming of the Lord.