Queries and Answers

 •  3 min. read  •  grade level: 8
 
“W. T.”-If the “appearing” of the Lord Jesus be not the immediate hope of the saints (instead of His descent into the air), in what sense could the Corinthians be said to be “waiting for” His “revelation,” 1 Cor. 1:7?
A.-There are three words used in Scripture when speaking of that event-the Lord’s coming. The “coming” or “presence”—(παρουσια) is one of large import, embracing the whole thing, from the rapture to His revelation, when every eye shall see Him. Hence, this word is used generally, and with reference at times to the first action of it-the taking up of the saints; or the subsequent details of it until He appears.
The “appearing” (επιφανεια) is used for the closing action of that event when He shines forth and is seen to every eye. The former word is used generally, as I have said; the latter not so, but for that closing point of His coming.
The word used here (1 Cor. 1:7) in this sense, (as also in Rom. 2:5; 8:19; 1 Peter 1:7,13; 4:13; Rev. 1:1), might rather be translated “revelation” (αποκαλυψις), than by “appearing.” It is a well-chosen word if we may so say) of the Spirit in this passage; for at that “revelation” all things will be made manifest—declared by the day. Even the use which the Corinthians were making of the manifold gifts of Christ, of which they came short in no respect, as Paul says. The manner of their use of them would then become the subject of the appraisal of the Lord Jesus Christ. How much more suitable then was the Spirit’s choice of this word, than that of His “coming” or of His “appearing,” which referred to that moment which would reveal all that passed now. He would bring their consciences under its power, while comforting them at the same time with the thought that God would preserve them blameless at the day of the Lord Jesus. If he would do this at such a time, they could rejoice that he would, in love, blame them for all and everything unsuited to Him now.
“J. P.” —I reply to your question without citing your letter. Rev. 21:9-22: 5, gives us a description of the Millennial glory of the Bride-the Lamb’s wife. No doubt all in that day will “know the Lord,” i.e., “Jehovah.” But this knowledge of Jehovah does not at all amount to what we now understand by “knowing the Lord”—Jesus Christ. The former may be external and by sight, and without life being possessed; the latter can only be by faith while He is unseen, and therefore the possessor has life in his soul.
When the Church is displayed in her heavenly glory to and over the earth, she is owned by these nations about whom you inquire, as the channel of Christ’s blessing to the earth. These nations, and kings of the earth, who have been saved through the great tribulation, or during the time of it, own this, therefore, and bring their glory and honor to it. (We are told by competent persons that we should read this word, vv. 24, 26, “to,” and not “unto.”) They could go into the earthly Jerusalem, but not into the Heavenly; rather, therefore “they bring the glory and honor of the nations to it.”
During the Millennium there are Jews (or Israel), Gentiles, Kings, Priests, &c. —all the time distinctions which we now know. In the eternal state which follows, all these time distinctions are gone away forever.