The Rapture! What is it?

     

1 Thessalonians 4:13-18;

(13) But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. 

(14) For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. 

(15) For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. 

(16) 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: 

(17) 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. 

(18) Wherefore comfort one another with these words.

The words “caught up” come from a Greek word that literally means to seize as one seizes a prize. The Latin word is rapto, meaning to seize forcefully. The most commonly used Greek word in connection with this event is parousia, (“coming”) which stresses the actual personal presence of the one who arrives. At “the coming [parousia] of the Lord” the dead in Christ will be raised and believers will be caught up to meet the Lord in the air (I Thessalonians 4:15-17)

The doctrine of the rapture of the church, or the "catching away" of the saints, with its promises of the resurrection of the dead in Christ and the "translation" of the living church, was a prominent feature in the church of the first century. Most scholars agree that the early church believed in the imminent return of the Lord and considered it a possibility that the Lord could come at any time. Such hope permeated apostolic thinking. In I and II Thessalonians, for instance, it is mentioned in every chapter. Most of the epistles make some mention of the coming of the Lord and anticipate the end of the age.

Lord Himself shall descend from heaven with a shout. This involves the descent of the Lord from the third heaven, or the immediate abode of God, into the atmospheric heaven. At His arrival on the earthly scene, the Lord will give “a shout.” The particular Greek word used for “shout” has the meaning of a military command. Accompanying the shout of command that the Lord Himself issues will be the voice of the archangel, who is called Michael five times in the Scriptures. The voice of the archangel may be best interpreted as a shout of triumph. The voice of the command of the Lord is accompanied by the archangel’s voice of triumph.

I Thessalonians 4:16 is the sounding of the trumpet of God. This trumpet has to do with the resurrection of the dead and the translation of the church and should not be confused with other trumpets in Scripture. The expression here, “the trump of God,” is a parallel to “the last trump” of I Corinthians 15:52, but it should not be confused with the trumpets of angels in Revelation 8:2-9:21 and 11:15-18. This is a trumpet of God, a trumpet of grace, a trumpet of triumph, and a trumpet pertaining to the righteous dead and living saints. The trumpets of angels in Revelation, by contrast, are related to judgments poured out upon a Christ-rejecting world and signal various catastrophes in the future time of tribulation. 

So lets look at this again, there will be the shout of the Lord, the voice of the archangel, and the trump of God, the dead in Christ shall rise first. Immediately following the resurrection of the dead in Christ, the living saints will be caught up together to meet the Lord with the resurrected. 

“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” (I Thessalonians 4:17)

The expression “caught up together” is the biblical source of the word rapture. Though often the word rapture means to be carried away with joy, here it refers to a bodily snatching up, that is, the bodily removal of the living church from the earth and meeting the Lord in the air. The wonderful revelation concerning the coming of Christ both for the dead in Christ and living saints culminates in the exhortation, 

“Wherefore comfort one another with these words” (I Thessalonians 4:18). 

The word translated “comfort” implies much more than simply help in times of sorrow. It has the idea of help in general, of exhortation, of urging on in the task, and of encouragement. The subject of the Rapture should be included not only in the teaching and preaching ministry of the church but also in the conversation of Christians. Students of prophecy have different views regarding the timing of the Rapture. Of course, no one knows or can set the time of the Rapture or coming of the Lord. Nevertheless, the question is whether the Rapture will come before, during, or after the period of time known as the Tribulation. 

(We can and will discuss this at a later date)

1 Corinthians 10:11, speaking of some Old Testament events says, "Now these things happened to them as an example, and they were written for our instruction, . . ." The word "example" is from the Greek word tupos, which means "form, figure, or pattern." The English word "type" is developed from the Greek word and provides the basis for why Bible students coined the term "typology." Typology refers to Old Testament patterns that illustrate doctrine—usually New Testament doctrine. Types serve only to illustrate a doctrine that is taught clearly, or directly from the biblical text.

Old Testament raptures, while not teaching the New Testament truth of the rapture of the church, do provide us with Old Testament types, patterns, or illustrations of the rapture. Thus, Enoch and Elijah stand as types of the rapture of the church.

I am a firm believer that if your New Testament doctrine is not backed up with the Old Testament Scripture that New Testament doctrine has no ground to stand on. So let's look into the Old Testament Types, Shadows, Pictures, Examples, Patterns, Prophecy, and Prophesy to see the strong Biblical support for the doctrine called the rapture.

Enoch:

As far as the biblical account records, Enoch became the first individual to be raptured. Genesis 5:24 records the remarkable event of Enoch’s translation to heaven. "And Enoch walked with God; and he was not, for God took him" (Genesis 5:24). What does it mean that Enoch "was not, for God took Him?" It means that Enoch was translated, without dying. Enoch was raptured, to use the language of 1 Thessalonians 4:17 or he was "taken," to use the language of John 14:3. That Enoch was raptured or translated to heaven is clear when compared with the dismal refrain "and he died" that accompanies the legacy of the other patriarchs mentioned in Genesis 5.

Hebrews 11:5 which says, "By faith Enoch was taken up so that he should not see death; and he was not found because God took him up; for he obtained the witness that before his being taken up he was pleasing to God." The New Testament word "taken up" in Hebrews is the same one selected by those who translated the Old Testament into Greek. This word conveys the idea of being removed from one place to another. Thus, it is clear that both the Genesis passage and the thrice-repeated reference to Enoch in Hebrews teaches the idea of translation to heaven.

The Story of Joseph

Joseph (a type of Christ in many ways) takes a Gentile bride before the 7 year famine begins (Genesis 41:45). Notice in the account of Joseph that after he received his Gentile bride, his brethren (the Israelites) and the entire world suffered a seven year famine (Genesis 41:54-57). During this time of famine many came to Joseph for food. Similarly, after Jesus receives His Bride, his brethren the Jews (and many in the world), will turn to the Lord Jesus for relief (Revelation 7).

How fitting that the Great Tribulation is called "the time of Jacob's trouble, but he shall be saved out of it" (Jeremiah 30:7). It is also referred to as "the time of the Gentiles" (Ezekiel 30:3), and many Gentiles will also be saved out of it (Revelation 7). The famine is a type of the Tribulation (Amos 8:11), and Egypt is a picture of the world. This account strongly suggests that Jesus will receive His bride before the 70th Week of Daniel — before the famine that will come upon the entire world.

Moses's experience and the Rapture of the Church:

Remember that The Law is only a Shadow of the Good Things that are Coming. A model of the Rapture is in Exodus 19.

This is one of the most intriguing parallels between Moses's experience and the Rapture of the Church. I’ll list a few more similarities here to give you a better idea. 

The "trumpet of God" and an audible voice are present at both events and both events create a kingdom. 

At Mt. Sinai the Israelites were redeemed from slavery, at the Rapture we'll get our final redemption from these bodies. 

God came to the Mt. top, Jesus comes to the air.

At Mt. Sinai Moses and Aaron went up, at the rapture we go up. 

At Mt. Sinai Israel was wed to God. At the Rapture the Church is wed to Jesus. 

At Mt. Sinai God dwelt with Israel and at the rapture the Church dwells with Jesus. (Compare Exodus 19:10-25 & 1 Thes 4:16-17 and you'll get a clear picture of the rapture of the Church.

Elijah: 

He will make some kind of visitation during the tribulation (Malachi 4:5) and was joined with Moses as the two from the past who appeared at Christ’s transfiguration (Matthew 17:3). Like Enoch, Elijah was translated to heaven without dying. 2nd Kings 2 records this interesting event with an emphasis upon the mode of Elijah’s transportation to heaven. 2 Kings 2:1 says he was taken "by a whirlwind to heaven." In 2:11 the whirlwind is further described as "a chariot of fire and horses of fire." No doubt this was an appearance of the Shechinah glory of God since Hebrews 1:7 says, "and of the angels He says, ‘Who makes His angels winds, and His ministers a flame of fire.’" God objectively marked Elijah as a genuine prophet by identifying him with the glory of God and his rapture to heaven.

The Song of Solomon and the Rapture?

Song of Solomon 2:8-13;

(8) The voice of my beloved! behold, he cometh leaping upon the mountains, skipping upon the hills. 

(9) My beloved is like a roe or a young hart: behold, he standeth behind our wall, he looketh forth at the windows, shewing himself through the lattice. 

(10) My beloved spake, and said unto me, Rise up, my love, my fair one, and come away. 

(11) For, lo, the winter is past, the rain is over and gone; 

(12) The flowers appear on the earth; the time of the singing of birds is come, and the voice of the turtle is heard in our land; 

(13) The fig tree putteth forth her green figs, and the vines with the tender grape give a good smell. Arise, my love, my fair one, and come away. 

The Song of Solomon is an amazing picture of Christ and His Church (Ephesians 5:29-32). In the Song of Solomon 2:8-13, the Bride (the Church) hears the voice of her Beloved (Jesus) coming for her. Then, in verses 10 and 13, the Bridegroom speaks and calls His bride to "Rise up, my love, my fair one, and come away." This is a beautiful foreshadow of our marriage and honeymoon in heaven!

I don’t think that the concept of a rapture is such a strange event for those who have an understanding of biblical events....

This is the most well known rapture in the Bible to the average Christian. 1 Thessalonians 4:17 says, "we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air." Of all the raptures in the Bible, this is the first time that our Lord will take a large group to heaven in a single instance, without first facing death. This is such a clear teaching in the Bible that even those Christians who do not emphasize the rapture as a distinct event, merge it into to the second coming in some way. Yet, this is the event that will take place before the seven-year tribulation.

The Son of God

Son of God: God made visible for the purpose of these five works: 

Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work. (John 4:34)

But Jesus answered them, My Father worketh hitherto, and I work. (John 5:17)

But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me. (John 5:36)

And he saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation unto him; and his righteousness, it sustained him. (Isaiah 59:16)

JESUS the Son of God (God made visible for the purpose of these five works) is the working ARM of God to do what He, the Spirit (the Father) could not do.

(1) Redemption: (Matt.20:18,28; John 1:29; Titus 2:14; Heb.9:22...)

(2) Mediator: (1 Tim.2:5-6; Heb.9:15,24; Job 9:32-33)

(3) Establishing David's Throne:(Isa.9:6-7; Psa.132:11; Acts 2:30; Zac.14:9-10)

(4) Bruise Satan's Head/Destroy the works of the Devil: (Gen.3:15; 1John 3:8; Heb.14)

(5) Judgment to Come: (John 5:22,27; 1Cor.15:26; Rev. 20:11-15)

NATURAL THEOLOGY

For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: (Romans 1:20)

The field of apologetics may be divided into two sorts: offensive (or positive) apologetics and defensive (or negative) apologetics. Offensive apologetics seeks to present a positive case for Christian truth claims. Defensive apologetics seeks to nullify objections to those claims. Offensive apologetics tends to subdivide into two categories: natural theology and Christian evidences. 

The burden of natural theology is to provide arguments and evidence in support of theism independent of authoritative, divine revelation. The cosmological, teleological, moral, and ontological arguments for the existence of God are classical examples of the arguments of natural theology. 

Natural theology is that branch of theology that seeks to provide warrant for belief in God’s existence apart from the resources of authoritative, propositional revelation.

Most unbelievers are ignorant of natural theology and have never confronted a Christian who is ready to offer carefully formulated arguments for his belief in God. Having logically valid, clearly formulated arguments is going to make you look smart and increase your credibility in their eyes, which will only make your witness more effective.

   Natural Theology Arguments

(1) Kalām Cosmological Argument

The kalām cosmological argument may be formulated as follows: 

1) Whatever begins to exist has a cause. 

2) The universe began to exist. 

3) Therefore, the universe has a cause.

(2) Teleological (Fine-Tuning) Argument

The teleological argument appealing to cosmic fine-tuning might be formulated as follows: 

1) The fine-tuning of the universe is due to either physical necessity, chance, or design. 

2) It is not due to physical necessity or chance. 

3) Therefore, it is due to design.

(3) The Moral Argument 

This argument is as follows: 

1) If God does not exist, objective moral values and duties do not exist. 

2) Objective moral values and duties do exist. 

3) Therefore, God exists.

(4) The Plantinga’s Ontological Argument

We can formulate Plantinga’s version of the ontological argument as follows: 

1) It is possible that a maximally great being exists. 

2) If it is possible that a maximally great being exists, then a maximally great being exists in some possible world. 

3) If a maximally great being exists in some possible world, then it exists in every possible world. 

4) If a maximally great being exists in every possible world, then it exists in the actual world.

5) If a maximally great being exists in the actual world, then a maximally great being exists. 

6) Therefore, a maximally great being exists.

Further study: 

* Reasonable Faith by Dr. William Lane Craig

* I Don't Have Enough FAITH to Be an ATHEIST by Dr. Norman L. Geisler and Dr. Frank Turek

* Lee Strobel's books "The Case for.."

* The Nature of Necessity by Dr. Alvin Plantinga 

* WHERE THE CONFLICT REALLY LIES by Dr. Alvin Plantinga 

* When Skeptics Ask by Dr. Norman L. Geisler and Ronald M. Brooks

* THE BLACKWELL COMPANION TO NATURAL THEOLOGY by Dr. William Lane Craig and J. P. Moreland

Baptism in the Scriptures

When we make a careful study of the Bible & Old Testament (types and shadows) water has been in God’s plan from the very beginning. We read in Genesis 1:2, “And the earth was without form and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.” And again, in Genesis 2:10, “And a river went out of Eden to water the garden.” It was God’s pleasure to deal with water. It also became His means of judgment in the sending of the Flood. When God led Israel out of Egypt’s bondage, their first test or trial, or God’s first great manifestation and blessing to them en route to the Promised Land, was at the great Red Sea.


The apostle Paul wrote about it by saying, “Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea” (I Corinthians 10:1-2). Elijah, facing wicked King Ahab and 450 prophets of Baal on the top of Mount Carmel, in the presence of backslidden Israel, completely baptized his sacrifice in twelve barrels of water. God’s approval was evidenced by the fire that consumed it to the ground. We will not forget Gideon and his army of thirty-two thousand. God’s final test came at the water and left him but a small army of three hundred men, yet not one of them failed in the battle that followed.


At the very beginning of the New Testament era, “the voice of one crying in the wilderness” began preaching on the banks of Jordan “the baptism of repentance for the remission of sins. And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins” (Mark 1:3-5). Jesus declared, “The Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him” (Luke 7:30). When Jesus began His own ministry, He proved that to “fulfill all righteousness” it was very essential to be baptized, and by so doing He submitted Himself unto John to be baptized. It is useless to believe that Jesus, our “example,” would have been baptized in water had it not been essential. It is useless, too, to try to prove that He was not “buried” in baptism. “And Jesus, when he was baptized, went up straightway out of the water” (Matthew 3:16).


Jesus fixed water baptism in His plan for the saving of mankind when He included it so boldly and plainly in His great commission delivered unto the disciples before He was taken up from them to heaven. The special emphasis our Lord placed upon water baptism need not be questioned by those who desire to obey His commandments. Neither should the perfect understanding with which He blest His apostles (Luke 24:45; 1:1-4) be doubted or confused. In the Book of Acts we are confronted with the fact that whenever and wherever any believed on the Lord Jesus, they were baptized in water.


All this proves the importance and the essentiality of baptism. Even the Philippian jailer chose not to wait until daylight: “And he took them the same hour of the night, [midnight] . . . and was baptized, he and all his, straightway” (Acts 16:33). Certainly had it not been so necessary, and with the apostles’ suffering with their wounded backs and the family all having retired, baptism could have waited until the next day; but not so! Believing on the Lord Jesus Christ required immediate action in obeying the terms of the gospel.


We must not overlook the case of Paul at the time of his conversion. Becoming acquainted with the Lord for the first time in his life, he asked the Lord Jesus what he would have to do. Jesus emphasized that it would be told him after he got to the city “what thou must do.” When Jesus made this clear, Paul needed not try to argue the question. That devout man named Ananias came to him and said, “The Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost” (Acts 9:17). “And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord” (Acts 22:16).


There is no other doctrine or practice of the church that holds such a prominent place in the Scriptures as that of water baptism. We all believe that baptism should be practiced by immersion and we further believe that speaking with other tongues as the Spirit gives utterance is the accompanying sign of the baptism of the Holy Ghost. We contend and preach that anointing with oil in the name of the Lord is the New Testament method or practice in praying for the sick, that we should observe the Lord’s Supper literally, and that giving our substance in tithes and offerings is God’s ordained plan to support and carry on the church.


Yet too many forget that there are far more verses of Scripture in support of the use of the name of Jesus in baptism than in any of the above-mentioned doctrines or practices.


There is not one single instance recorded in the New Testament, or in any genuine book of the first century recording the teaching and practice of the early church, where any other method or formula was ever used. If baptism in the name of Jesus was so prominent in the New Testament days and continued for at least the first one hundred years of the early church, it surely should encourage us all to be willing to look into the subject with open mind and open heart for the Holy Ghost to lead and guide us into all truth.....

It's Pentecost Sunday!!!!!!!!

Fifty days after the Feast of First-Fruits, the Feast of Pentecost was observed. The space between the two Feasts, which included Seven Sabbaths, was called the "Feast of Weeks." It began with the offering of the First-Fruits of the Barley Harvest, and ended with the ingathering of the Wheat Harvest. The First Day was the Feast of the First-Fruits, the Last Day was the Feast of Pentecost. Only the First and Last day were celebrated.

At the Feast of Pentecost a New Meat Offering was to be offered before the Lord. It was called "new" because it must be of grain from the "new" harvest. At the Feast of First-Fruits "stalks of grain" were to be offered and waved, but at the Feast of Pentecost the grain was to be ground and made into flour, from which two loaves were to be baked with leaven. The "two loaves" represent the two classes of people that were to form the Church, the Jews and Gentiles, and as believers are not perfect, even though saved, that imperfection is represented by the leaven.

A "Burnt Offering" of seven lambs without blemish of the first year, one young bullock, and two rams, was to be offered with the "Wave Loaves, " as was also "Meat" and "Drink" Offerings for a sweet savor unto the Lord. These were to be followed by a "Sin Offering" of a kid of the goats, and two lambs of the first year for a "Peace Offering."

The "Wave Loaves" were to be waved before the Lord. Note that it is now "loaves, " not loose stalks of grain. The "loaves" represent the homogeneousness (of uniform or structure) of the Church.

The Feast of Pentecost had its fulfillment on the Day of Pentecost (AD 29 or 30), when 3120 souls were born again of Water (baptism in Jesus name for the remission of sins) and Spirit (the baptism of the Holy Ghost speaking with tongues as the Spirit of God gives utterance) Acts 2:1-4; 38;42; 1Cor. 12:13.

Why Pentecost?

Pentecostal Sunday is approaching us and the question was asked to me "why Pentecostal ?" Why did God choose this feast and why is it so significant in the story of the book of Acts.

It has everything to do with fulfilling the law Jesus said...

Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. (Matthew 5:17)

Now remember there were 613 ordnances of the ceremonial law Let us look at the Seven feast of Jehovah.

Passover - 14 Nisan, is the type of the crucifixion day and occurs before a seventh day Sabbath.

*The day following the crucifixion is not only a seventh day Sabbath, but also the beginning of the Feast of Unleavened Bread, 15 Nisan, making that Sabbath a "high" double Sabbath. 16 Nisan, the day of First-fruits, a clear type of the resurrection day, occurs after a sabbath day, but is not itself a Sabbath day! The feast of Pentecost was 50 days after First-fruits (resurrection day).


Now you can see this was not without significance. God made the disciples wait until the day of Pentecost to receive the new birth experience. Pentecost literally means fifty. The number fifty is used in scripture to symbolically represent liberty as in the year of Jubilee, every fiftieth year slaves were liberated, debts canceled, and liberty was proclaimed throughout the land. Paul wrote, "where the Spirit of the Lord is there is liberty" (2 Corinthians 3:17).


Moreover, it was at Pentecost that Israel first received the Law of God at Mount Sinai fifty days after departing from Egypt at Passover. So also the disciples received the Holy Ghost at Pentecost to write His laws in their hearts fifty days after First-fruits or the resurrection day. Hence the Law was given physically on the Old Covenant Day of Pentecost as a type of what was to come when the Law would be given spiritually on the New Covenant Day of Pentecost.


"But this shall be the covenant that I will make . . . says the Lord, I WILL PUT MY LAW IN THEIR INWARD PARTS, AND WRITE IT IN THEIR HEARTS . . ." Jeremiah 31:33

"A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. And I WILL PUT MY SPIRIT WITHIN YOU, and cause you to walk in my statutes. " (Ezekiel 36:26, 27)


The Jews have always referred to the Day of Pentecost as "The Feast of the Giving of the Law," or "The Birthday of Judaism." Likewise the Day of Pentecost speaks to the New Testament Believers as the first day of the proclamation of "The Law of Liberty" (See James 1:25) and the Birthday of the New Testament Church. Pentecost was also known as "The Feast of Harvest" (See Exodus 23:16; 34:22) "wheat harvest." Spiritually speaking, Pentecost denotes a time of celebration and great joy for the great harvest of the souls of mankind which would be born into the New Testament Church.

We are Pentecostal because we identify with the same experience that the 120 had on the day of Pentecost. That is the birth of water and Spirit.

We are Apostolic because we believe, teach, and preach what the Apostles believe, preached, and taught.

We are Holy because we believe in living a sanctified and separated life from the world and Holiness until God.

Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. (John 3:5)



And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. (Acts 2:1-4)



And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. (Acts 2:3, 37-42)

Did God the Father forsake Jesus on the cross? If so this looks like two gods to me......

Trinitarians should carefully consider the logical conclusions of their objections before making them. If Jesus was actually forsaken by God then He is not God. The trinitarian explanation of this verse (MATTHEW 27:46), namely, that here we see one divine person forsaking another, compels us to ask where then is their professed belief in the unity of the Godhead? If the divine persons of the trinity theory are so distinct as to be able to forsake each other, then how can trinitarians with any degree of logic or consistency deny that they really believe in three Gods.


MATTHEW 27:46 SAYS, “ And about the ninth hour Jesus cried out with a loud voice, saying, ‘ Eli, Eli, lama sabachthani?’ that is, ‘ You forsaken Me?’ ” My God, My God, why have What was happening here? Was the first person of the trinity forsaking the second person in the midst of His greatest trial? No! This passage cannot be describing an actual separation between the Father and the Son, because the Son IS the Father manifested in the flesh. Jesus Himself said, “ I and my Father are one” (John 10:30). Furthermore, 2 Corinthians 5:19 says that “ God was in Christ reconciling the world to Himself.” It never states that God left Christ on the cross. What then does the cry of Jesus mean? It does not mean that the Spirit of God departed from Christ’ s body, only that it provided no help to the body. Look at it this way, the fact that Jesus was God in the flesh does not mean that His flesh didn't feel the pain of the nails just as our flesh would. There was no lessening of the physical pain by the Spirit.

Hebrews 9:14 says that Christ offered Himself to God “ through the eternal Spirit.” If the Spirit had left Him on the cross He would have ceased to be the Christ Anointed One. The Spirit was with Christ throughout the ordeal. Jesus was not literally Godforsaken, but He did "feel" God-forsaken. Remember, He was bearing our sins in His own body on the tree. He felt what it feels like to be a sinner. He felt the fiery pain of the nails. He felt the humiliating sting of the insults. He felt the awful horror of divine judgment. In addition, Jesus was pointing the people to Psalms 22, a riveting first-person account of the agony of the crucifixion, which begins, “ My God, My God, why have You forsaken Me? Why are You so far from helping Me, and from the words of My groaning?” It goes on to say, “ I am poured out like water, and all My bones are out of joint; my heart is like wax; it has melted within Me. My strength is dried up like a potsherd, and My tongue clings to My jaws; You have brought Me to the dust of death. For dogs have surrounded Me; the congregation of the wicked has enclosed Me. They pierced My hands and My feet; I can count all My bones. They look and stare at Me” (Psalms 22:1, 14-17).

When did the Spirit actually depart from the body? Matthew 27:50 says, “ And Jesus cried out again with a loud voice, and yielded up His spirit.” The Spirit departed and Jesus died.