Veni Domine Iesu

Veni Domine Iesu
De Tent van God bij de mensen en Hij zal bij hen verblijven

donderdag 15 februari 2018

There are many abodes in the House of my Father

Meeting in the air [eis apantèsin ]

John 14:1-3

According to John 14:1-3 Yeshua, on the eve of his death, said the following to his disciples with whom he was gathered in the upper room:
Do not let your heart be troubled. Believe in Godbelieve in me too. In the House of my Father there are many abodesIf not, I would have told you, for I am going to prepare a place for you. And when I go and prepare a place for you, I will come again and will receive you to myself, so that wherever I am you may be also. 

Yeshua starts saying - with emphasis - that in addition to faith in God, faith in him is also necessary. There is no reason for his disciples to be alarmed. Apparently, Yeshua had noticed that reaction after he had said that he would go away; that they would seek him, but would not find him.
Why would they not be able to find him? Because he went to a place where - for the time being - they could not follow him (John 13:33-37). Why not?  
He had to go first to prepare a place for his followers in the House of his Father, so that - on his return - they could take up residence there. This was therefore no cause for concern for them. On the contrary. Just as they had relied on God and on his Word in the past and had found consolation therein, they were now also to rely on the words of truth of their Mashiach and find enlightenment.

In verse two Yeshua said in effect: "If you would have had some wrong ideas - that something is true while it is not true - then I would certainly have made you aware of it. You must know that in the House of my Father there are many abodes (or >> dwellings)".
For them that was quite a new truth! In their sacred Scriptures, they had not yet met that idea. However, what did Yeshua mean by that expression: The House of my Father? Where does the Father actually live?
Many will answer immediately: God lives in Heaven anyway!
That is, of course, correct in itself, but what are we to understand by that expression, Heaven? Isaiah 66 may help us on our way:
Thus speaks YHWH: The heavens are my throne and the earth is my footstool; what kind of House would you want to build for me, and which Sanctuary would be my resting place?

From this Scripture, we may evidently deduce that the entire universe includes God's dwelling place. And in that endless space - Yeshua assures us - many abodes are available. The Greek monè, plural monai, simply means a place to stay. In the NT that word appears only here and also in verse 23, where we read: Yeshua answered him: If someone loves me, he will keep my word and my Father will love him and we will come to him and make an abode with him.
From Is 66:1, however, we still can conclude something else. When God connects heaven and earth as being respectively his throne and footstool, he is referring to a House or TempleHeaven is my throne and the earth is my footstool; what kind of House would you want to build for meand which Sanctuary would be my resting place?
In that Scripture YHWH Elohim, through his prophet, is speaking to the Jewish people of the End times. Those of them who then still reject Yeshua as their Mashiach, obviously will - with the support of their own chosen Mashiach, in reality the Antichrist - erect the Third Temple. Their deepest desire is namely to revive the old sacrificial cult, fully in accordance with the old Mosaic Law. However, YHWH Elohim does not need a physical temple building from those rebellious ones among his people!
Compare: Da 9:27Is 66:1-6 and Thess 2:4.

Current situation on the Temple Mount where the Jews want to rise the Third Temple.

Moreover, we are reminded of the scene that Jacob witnessed in Bethel [House of God] in a dream: A ladder that stretched from the earth to the heavens through which angels descended and ascended, at the top of which YHWH Elohim himself was. In that setting YHWH, who stood at the top, had said to Jacob:

I am YHWH, the Elohim of your father Abraham and the Elohim of Isaac. The land on which you are lying will be given to you and to your seed.Your seed will be like the dust of the earth; you will expand to the west and the east, to the north and the south. And in you and in your seed [Israel to the flesh] all families of the earth will be blessed (Gen 28:13-14).

Also in that scene, heaven and earth were connected, undoubtedly prophetic in advance of the visionary images that John would later receive about the Temple City New Jerusalem, which descends from Elohim out of the heavens to earth:  
And I saw a new heaven and a new earth, for the first heaven and the first earth passed away, and the sea is no more. And the holy City, New Jerusalem, I saw coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne, saying, "Look! The Tent of God with men, and he will store his tent with them, and they will be his people, and God himself will be with them.And he will wipe out every tear from their eyes, and Death will be no more, neither will mourning nor cry nor pain be anymore; the first things went away” ... And I did not see a temple sanctuary in her, for the Lord God Almighty is her temple sanctuary, and the Lamb (Rev 21:1-4, 22).
With John we here see in visions the events that will mark the beginning of the Millennium. The old arrangement, whereby the demons behind the scenes of invisibility ruled over the corrupt society on earth, is out of sight. Completely disappeared. The Messianic kingdom is still the only power, visibly represented on earth by the people of the saints of the Supreme Being (Da 2:44-457:14, 27).
The visionary image corresponds to the former situation, as it existed in Israel: The one city of Jerusalem, or the one Zion, that formed the centre of the nation. There, since king David, was the seat of the (typological) Mashiach Empire, and there too the central place of worship was established: The (also typological) glorious temple, built by David's son Solomon. In Revelation, we see all that in antitype: The one Temple City of New Jerusalem, the seat of the Millennium Empire of the Mashiach.
See: New Jerusalem - The Holy City 

And that conclusion helps us considerably to discern what Yeshua meant by the House of my Father.
 It refers to a spiritual House consisting of believers in Mashiach Yeshua who - functioning from the Temple City New Jerusalem - will become a blessing for the Gentile peoples; entirely according to God's promise to Abraham in Genesis: In your seed all the Goyim of the earth will be blessed, because you have obeyed my voice (Gen 22:18).  
That conclusion is also consistent with Yeshua's own statement in John 2. When he cleansed the temple of unholy commerce, he said to the merchants: Do no longer make the House of my Father to a house of merchandise.
And that is precisely the meaning of John 14:2, however, than in antitype >> In the House of my Father - the Temple City New Jerusalem - there are many abodes.
In that text, Yeshua spoke in a form of the Greek verb eisin in the present tense. Even then, Yeshua could speak that way: With his coming and acting on earth, the new antitypical temple arrangement already had begun to take shape, although the Christian Church, his Congregational Body, would only come to existence on the day of Pentecost in 33 AD.
That fact is evident from what he said to the Jews who called him to account for the cleansing of the temple: Break down this temple and in three days I will raise it up ... But he spoke about the temple of his body (John 2:18-22).

At Yeshua’s baptism, that antitypical temple arrangement already began to take shape. 
Through his immersion in the Jordan, he indicated that he identified himself with sinful humanity and that he was willing to die vicariously for her by sacrificing his life on the altar of God's will.
Compare for this biblical principle: Heb 10:5-9Matt 3:13-17 and Luke 3:21-23).
In that way the antitypical 'altar' of God's will came into existence (Heb 13:10).

In ancient times the copper altar stood in the middle of the Courtyard in front of the holy Tent of meeting. And in accordance with that type the antitypical, spiritual altar came to existence, pointing to
 a state in which someone is finding himself on earth. Yeshua who had been anointed as High Priest, ‘walked around’ in that antitypical Courtyard because he was in a state of human perfection, completely righteous, integer and upright. Just as we read in Heb 7:26-27 >>
For such a high priest indeed was befitting us, loyal, guileless, undefiled, separated from the sinners, and having become higher than the heavens, who has no need daily, as those high priests, to offer up sacrifices, first for the own sins, then for those of the people. For this he did once for all, having offered up himself. 

With the antitypical altar and the antitypical Courtyard, the antitypical Tent itself came into existence, in which the new High priest could perform his public service.
Of course, his Father Elohim, the Supreme, always had his residence in heaven. However, when He "stored up" the true Tent, he could fit up that this exclusive dwelling took on a different aspect, or new characteristics. The holiness of his heavenly home was increased, in sharp opposition to the extraordinary sinfulness of humankind. His personal home now became the holy place where a righteous, but also merciful God was willing to accept an appropriate, perfect sacrifice for the benefit of unholy humankind.
Of course, the value of such a holy and perfect sacrifice had likewise to be presented by a sinless, holy High Priest who had personal access to God. In that way, Elohim's heavenly throne became a throne of reconciliation. H
is heavenly dwelling took on the characteristics of an antitypical Most Holy.
And also Hebrews 9:11-12, 24-26.

But what can be said about the Holy? That first, front section also has antitypical significance, again in the sense of a situation.
As we already ascertained, from the time of his baptism Yeshua fulfilled his earthly ministry in the antitypical Courtyard as a perfectly righteous man, overseeing the dedication of his own soul as a perfectly sin-sacrifice. He was in the midst of his own (Jewish) people that he tried to serve and by whom he could of course be seen, just as was the case with the Courtyard of the Tabernacle. Although the members of the 12 non-priestly tribes did not have access to that Courtyard, they could observe everything that was going on there.

With the Holy, however, it was different. That first section of the actual Tent had a shielding, a curtain, which hid from the eye everything that took place within it. Only Aaron and his priestly sons were allowed to enter into it for the daily and weekly cultic activities.
When Yeshua was anointed at the time of his baptism, he was also begotten by God as his spiritual Son who, from that moment on, was on his way back to heaven. In that capacity he abided in the antitypical Holy; concerning his relationship to God shielded. His Jewish fellow countrymen could not perceive that spiritual condition with their literal eyesight.  
From the above we can now draw a number of conclusions:
(1) The larger and more perfect Tent, not made with hands, therefore has nothing to do with a physical building (Heb 9:11-12). It is a spiritual 'building' that is built up with 'living stones', namely living persons, either in the possession of a spiritual nature (the heavenly Congregation) or of a human nature (the earthly Congregation). Compare One Peter 2:4-5.
And to the first of those "living stones," on the eve of his death, Yeshua said: In the house of my Father there are many abodes ... I am going to prepare a place for you. Compare also Ephesians 2:20-22.

(2) So, when Yeshua poured out holy spirit upon his waiting disciples on the Day of Pentecost of 33 AD, it provided proof that he had entered the antitypical Most Holy and to his Father had presented the value of his blood, thereby having gained an eternal redemption.
By that way, he had prepared a place for his disciples in the larger and more perfect Tent. Consequently, on the day of Pentecost, he could transfer them to that antitypical Tent. Justified by faith in his ransom sacrifice they resided from then on in the situation of the antitypical earthly Courtyard. And moreover, begotten as Elohim's spiritual sons, they found themselves too in the situation of the antitypical Holy. In a sense, Yeshua had received them to himself, to reside with him in the House of his Father. Everything, of course, in a kind of provisional sense. In the meantime they are eagerly looking forward to other types becoming reality:
For we know that when our earthly tent dwelling is dissolved, we will have a building from God, a non-handmade, eternal dwelling in the heavens (2Cor 5:1). In other words: As begotten sons they eagerly await Yeshua’s coming again; the fulfilment of his own assured promise: And I will receive you to myself, so that wherever I am you may be also.  That is, of course, the experience of the rapture.
(Note: Revelation 11 discloses that after that event the heavenly part of the naos can be measured).

After this excursion we return to John 14:2. Based on Isaiah 66:1 we concluded that apparently the entire universe can be considered as the House of my Father. The heaven, God's residence, has no spatial limitations. With the use of that expression, the Bible simply indicates that it is a dwelling place on a spiritual level. A very different level of life, therefore, than we humans experience here on earth.
For that reason, the Scripture 1 Thess 4:15-17 does not present any problem.

15 For this is what we say to you in a word from the Lordthat we, the living, who remain alive until the presence of the Lord, will in no case precede those who have fallen asleep;
16 for the Lord himself will descend from heaven with a commanding call, with the voice of archangel and with God's trumpet, and those who are dead in Mashiach will rise first.
17 After that we, the living, who survive, will together with them be snatched away in clouds, to meet the Lord in the air. And thus we will always be with the Lord. 

In the verses 16 and 17, the apostle describes the change to heavenly life of all members of Yeshua’s Congregational Body, all Christians who were included - by rebirth - in the Body of Messiah from Pentecost till that time (1Cor 12:12-13). Other persons - also the other believers - such as Abraham, Isaac and Jacob and all other pre-christian faithful will not share in the experience (event) that Paul describes here, in 1 Thess 4, and which he, later and more detailed, would elaborate in 1Cor 15: 51-52.   
See also: The Last Trumpet.
Therefore, it is simply not true that all believers of all times will attain heavenly, immortal life. For example, it is easily demonstrable that Abraham did not expect life in heaven. He indeed expected a better patris, which belonged to heaven. Because he looked forward at the City that has [true] foundations, of which City we now know that it will be New Jerusalem that will descend from heaven, towards earth. In fact, an arrangement by which Elohim will then reside with all the people on earth. Because of that progress in God's purpose, it is said of those people then on earth: And death will be no more. For them, permanent life on earth is therefore possible from that time on.
Compare Hebrews 11:16 >> Abraham longed for a homeland that belongs to heaven.
And also Revelation 21:2-5 >>
And the holy City, New Jerusalem, I saw coming down from heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne, saying, Behold! The Tent of God with men, and he will store his tent with them, and they will be his people, and God himself will be with them. And he will wipe out every tear from their eyes, and Death will be no more, neither will mourning nor outcry nor pain be anymore; the first things went off. And He ho is sitting on the throne said, Behold! I make all things new. 

So, instead of going to heaven, YHWH Elohim will direct his attention on our globe the earth. Why? Because all the people outside Yeshua’sCongregational Body will in the future reside on earth. That Abraham was thinking exclusively of future earthly life, is also evident from the fact that he was willing to sacrifice his son Isaac. When he tried to bring that sacrifice, he did so in the belief that God could raise his only son if necessary. In heaven? Absolutely not! Abraham was expecting his son back in an earthly resurrection; for only then could the promise In Isaac your seed will be mentioned have progress!

Meeting in the air [eis apantèsin
But back to 1 Thess 4.
When Yeshua’s Congregational Body, his Bride, is snatched away, she goes to meet her Lord in the air.
Here, two things deserve our attention: Meeting the Lord in the air, and thus, we will always be with [the] Lord. The Greek εις απαντησιν (eis apantèsin) had in the papyri the application of someone to meet, in particular a dignity. In his commentary on this expression, William Vine wrote:
It occurs in a papyrusmanuscript of the 2nd century BC, and in another of the 3rd century AD, for the reception of a newly appointed magistrate, or other dignitary, by the residents in his district on his arrival there. Almost invariably the word suggests that those who go out to meet him intend to return to their starting place with the person met…and this meaning seems equally approriate here.
That Vine himself also believed that in this sense the phrase meeting the Lord in the air should be conceived, is apparent from what he wrote further about the Christians being resurrected: “They will be raised by his quickening voice, and will be caught away to meet him in the air, and, in due course, will return with him to the earth from whence they set out”.
That in this course of events also the last generation of Christians will be involved - those who will remain alive until the parousia (presence) of the Lord Yeshua - Vine had indicated earlier. The dead are raised, but the bodies of the believers who have remained alive until then must be changed.And why? Because they can not enter their heavenly inheritance in their current, natural (human) state.
Vine: “Concerning the living believers it is stated that, inasmuch as in its present natural condition the body cannot enter upon its heavenly inheritance, their bodies shall be changed, in the twinkling of an eye and without passing through the experience of death… Then shall, all together and immediately, at the same time and in the same company, be caught away to the parousia of the Lord”.  
However, as said before, Yeshua’s Body-members - after that meeting - will be forever with [the] Lord.
And that is quite understandable. After all, their existence will be on the same level as that of the Mashiach, that is on a spiritual level. Having gone through the barrier of their flesh, just like Yeshua himself, they pass the curtain (or: veil) and are granted access to the holy place, the heavenly throne room of the Father. 

Hebrews 10:19-20.
However, in what way are we to view the joint return to the earth? Clearly not as a geographical displacement, but rather in the sense of focusing attention onas is also applicable in Rev 21:2-4 (see above).
When the heavenly Congregation of the New Jerusalem descends from God in heaven, all her attention will then be focused on the situation that will then exist on earth among men.
And those people will indeed experience that attention. They start noticing that completely new conditions are emerging among them. Nothing remains in the same, old conditions. As scripture is telling us: All things are being made new! 

The apostle Paul expressed that 'return' - together with all the attention for the new earthly situation – in these terms:  

When the Mashiach, your life, is made manifest, you will also be made manifest in glory together with him (Col 3:4).
In fact the same purport as Rom 8:19 >> The fervent expectation of creation waits for the sons of God to be made manifest. And with what intention will these Body-members of Yeshua be made manifest?
Answer: To accomplish a grand work during the Millennium reign of Mashiach, namely giving the Goyim the opportunity to bless themselves in Abraham's seed (Gen 22:18).
However, it always remains true that they find themselves all the time in the monai of the Father's House, in the abodes that their Lord had prepared for them, and also in the sense of a close relationship with both the Father and the Son, on a spiritual level.  
Immortality / Heavenly life
Look, I tell you a mystery. We shall not all be laid to sleep, but we shall all be changed, in an indivisible moment, in a blink of the eye, in the last trumpet. For the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. But as soon as this corruptible puts on incorruption, and this mortal puts on immortality, the word will become reality, that is written: Death is swallowed up in victory (1Cor 15:51-54).   
With this passage we receive a further explanation of the rapture according to 1Thess 4:13-17. Again, this refers to the change to heavenly life of all members of Yeshua’s Congregational Body in his parousia. All generations of died Christians, along with the last generation which had remained alive up to that time. Only they will have the experience of being "clothed" with immortality (athanasia). Something that is really superb!
For think what the apostle wrote, in 1Tim 6:16, about YHWH Elohim Himself: 
The One who alone possesses immortality, inhabiting an inaccessible light; whom no man has seen nor can see. To him be honour and eternal power! Amen.
Yes indeed, YHWH Elohim alone possesses in Himself immortality. However, to others, chosen by Him, he can grant immortality. And apart from his Beloved Son, only his Body members receive that superb gift! In Phil 3:20-21 the apostle has expanded further on that magnificent gift:                   
For our citizenship exists in the heavens, from which we also eagerly await a Saviour, Lord Yeshua Mashiach, who will refashion the body of our lowliness to be conformed to the body of his glory.

Paul himself could not imagine anything greater than to take up residence with the Lord, as he had earlier formulated in the Second Corinthian letter: We know that when our earthly tent dwelling is dissolved, we will have a building from God, a non-handmade, eternal dwelling in the heavens.

For him, Paul, the resurrection body is like a building, an eternal house in the heavens.
Consequently, in 2 Cor 5 he stated: We are therefore always in good spirit and know that while we are at home in the body, we are absent from the Lord ... We are full of good courage and prefer to be absent from the body and take up residence with the Lord.
The apostle is constantly talking about us, plural. Thus, he assured that the heavenly destination, taking up residence with the Lord, applies to all real, chosen and called Christians (Rom 8:28-30).
By the way, on the night that Yeshua and his disciples were for the last time gathered in the upper room in Jerusalem, he also showed that, in addition to the apostles, many others would stay with him in heaven in time. We saw that in John 14:1-3, but in John 17 he became very specific in his prayer to his Father:

And now, you glorify me, Father, beside yourself with the glory which I had beside you before the world was ... Father, what you have given me - I want where I am, they too be with me, that they may behold my glory which you gave me, for you loved me before the founding of the world

See: That wonderful structure - the Church - John 17: 1-26

From Pentecost 33 AD, with the foundation of Yeshua’s Body of believers, completely new perspectives were created for Jews and Gentiles alike who were called by God in connection with his purpose in Mashiach Yeshua (Rom 8:28-30).
A new aeon (age, world period) then had its start within Elohim's purpose, by creating the heavenly part of the seed of Abraham. That part of the Seed has come to be known as the Bride, the Lamb's Wife, who, as the heavenly part of the New Jerusalem, will eventually descend from heaven to become a blessing to the Gentile nations living in the Millennium on Earth.

This implies that all others who will be favoured with (eternal) life by YHWH Elohim, will have their destiny on earth. Among them are the believing Jews (and their forefathers) from before and after the aeon in which the Body of Christians is called.
It is better to say: First of all the Jews, because for them in the first instance and always, from Abraham, the promise has been made that the Gentile nations in them, the earthly part of Abraham's seed, will be blessed

That in the Millennium alone that part of the seed will be on earth – of course together with the Gentile people - is clear from what is going to happen at the end of the 1000 years, when Satan will be released from his Millennium prison: 

And as soon as the thousand years have come to an end, Satan will be released from his dungeon, and he will go out to deceive the Gentile peoples that are at the four corners of the earth, Gog and Magog , to gather them to war.
 Their number as the sand of the sea. And they [a considerable portion of the Gentiles that went through the judgment of the Millennium] advanced over the breadth of the earth and encircled the camp of the saints and the beloved City. However, fire came down from heaven and devoured them (Rev 20:7-9).

At whom will those rebellious nations aim in that for them decisive phase?
Answer: At the camp of the saints and the beloved City.
Here it becomes clear that the beloved City, the New Jerusalem, was represented on earth by the saints for 1000 years. No, not the saints of the Christian Congregation, but the saints or elect of the Jewish Congregation.
See for additional details regarding their destination: Dan 7:17-18, 27; Isa 65: 9, 15.
In this connection, something else has to be remarked: For what purpose is Satan bound for 1,000 years? In verse 3 of Revelation 20 that question is answered: Lest he deceive the Gentile people any longer until the thousand years are finished. 

So, the new society on earth, from its beginning, therefore includes - in addition to the Jewish saints - especially the nations, the Gentiles [Goyim]. And that, of course, does not surprise us at all! Because, 
from Mt 25:37, 46 we already knew in advance that it will be the 'sheep' - the righteous among the Goyim - who will be the first to make the crossing from the old aeon to the new aeon, the Millennium. However, for sure in the company of the Jewish saints!
Or to put it another way: Together with the Jewish 'man' of the End Times, namely those of the Jews who come out of the age-long hardening around their own, true Mashiach. The fullness of the true called Christians - and accordingly the rapture of those heavenly oriented saints - will, as we presumably may expect, be a powerful boost to put at last faith in their own Mashiach (Rom 11:25).  
Concerning the 'sheep' it is prophetically clear that they - for their salvation - will distinguish that there is a necessity to join those believing Jewish saints, who in that period will suffer much tribulation.
From Zec 8:23, that End time development is likewise prophetically clear: 
They [the ‘sheep’] will grasp the slip of a man who is a Jew, saying to them: We want to go with you, for we have heard that God is with you.  
-.-.-.- .-.

dinsdag 16 januari 2018

The Rapture of Jesus’ Congregational Body

But we do not want you to be ignorant, brothers, concerning those who have fallen asleep, so that you may not be grieved just like the rest who have no hope. For if we believe that Jesus died and rose again, so, too, God will also bring those who fell asleep through Jesus with him. 

For this is what we say to you by [the] word of [the] Lord: We, the living, who survive into the parousia of the Lord, will certainly not precede those who have fallen asleep. For the Lord himself will descend from heaven with a commanding call, with a voice of [the] archangel and with a trumpet of God, and the dead in Messiah will rise first. Thereupon we, the living who survive, will be snatched away in clouds together with them, to meet the Lord in the air; and so we will always be with [the] Lord. Consequently keep comforting each other in these words. 

As for the times and the seasons, brothers, you need nothing to be written to you. For you yourself know very precisely that [the] Day of the Lord is coming exactly as a thief in the night. When they are saying "Peace and Security", then sudden calamity will overtake them, just as the pang of distress upon a pregnant woman, and they will by no means escape. However, you, brothers, are not in darkness so that the day would surprise you as a thief, for you are all sons of light and sons of the day. We belong neither to the night nor to the darkness.

The well-known passage - in Paul's First Letter to the (local) congregation at Thessalonica - concerning the future rapture - or Snatching away, literally according to Greek - of the entire, universal Church, Jesus' own Congregational Body, of which he himself is Head. Those who knew themselves being called to that Congregation, have always looked forward hopefully to that event. Paul himself, during his active life as an apostle of the Gentiles, greatly cherished that desire, as witnessed by the following passages:

See! I tell you a secret: We will not all fall asleep, but we will all be changedIn an indivisible moment, in the twinkling of [an] eye, at the last trumpet. For the trumpet will sound and the dead will be raised up incorruptible and we will be changed.
For this corruptible must put on incorruption, and this mortal must put on immortality. 
But when this which is corruptible puts on incorruption and this which is mortal puts on immortality, then the saying will come to pass that is written: “Death is swallowed up to victory”.
(1Cor 15:51-54)

For we know that when our earthly house, this tent dwelling, is dissolved, we will have a building from God, a non-handmade, eternal dwelling in the heavens. For in this [tent dwelling] we groan, eagerly desiring to put on the one for us that is from heaven; if at least we are dressed, we will not be found naked. For we who are in this tent are sighing, burdened as we are. After all, we do not want to be undressed, but to be clothed, so that the mortal can be swallowed up by life. He who just prepared us for that [is] God who gave us the pledge of the spirit.
(2Cor 5:1-5)

For our citizenship exists in the heavens, from which place we also earnestly expect a saviour, Lord Jesus Messiah, who will refashion the body of our humiliation to be conformed to his glorious body, according to the operation of the power that he is capable to subject all things to himself.
(Flp 3:20-21)

But when Paul wrote to the Thessalonians about that subject - apparently in response to a message, probably sent to him by Timothy - a number of Christians' deaths had already occurred. And perhaps the living among them wondered if there was any future for these beloved fellow believers! Time for the apostle to provide, in a comforting way, some additional information about the Christian End Times expectations. And although he goes into the issue here in detail, he had already provided some details earlier in this same Letter:

1:10 >> To await his Son from the heavens, whom he raised from the dead: Jesus, who delivers us from the coming wrath.
2: 19-20 >> For who is our hope, or joy, or crown of glory? Is it not even you, before our Lord Jesus at his parousia? Certainly, you are our glory and joy.
3:13 >> That he might strengthen your hearts, blameless in holiness before our God and Father at the parousia of our Lord Jesus with all his saints.

But here, in 4:13 to 5:5, Paul is first referring to Jesus' own resurrection that he had preached to the Thessalonians and in which they themselves too had come to believe. Now, when Jesus was resurrected, all who have fallen asleep in union with him will also be resurrected.
Then Paul takes away the fear of some who apparently thought that in the time of Jesus' presence [his parousia] only the living would be united with him. His reaction: By no means!
It is true that the last generation of Christians will have the great privilege, like Enoch, not to experience consciously the [Adamic] death. Why? 
Because they will be changed, in a moment, out of the present [physical] life into a spiritual nature. However, those who belong to that last generation will by no means precede the dead.

On the contrary! The dead Christians will rise first. 
Then, when the dead and the living are, as it were, in the same position, all will together be snatched away  in clouds [of invisibility] to meet the Lord in the air. This shows that the dead, in turn, also do not precede the living.

At the Rapture, therefore, all members of Jesus' Congregational Body will meet him, the Lord, in the air.
The Greek term εις απαντησιν, used here, is found elsewhere in the NT three times, namely in Matthew 25:1 and 6, and in Acts 28:15-16And there also in the meaning of meeting and returning together.
When, for example, the brothers from Rome had met Paul as far as the Marketplace of Appius and the Three Taverns, they then returned to Rome together with him.
This is precisely how, at the Rapture, the entire Christian Congregation will meet the Lord in the air to then rejoice in his company forever.
Never again will they be separated from him. However, indeed they will – at the end of the 70th Yearweek for Israel - return to earth with him, namely when he is made manifest to the world in his glory. However, both in Rm 8:19 and in Ks 3:4, it has been announced beforehand that they will then be made manifest [or: revealed] with him in glory.

In the issue of the Rapture we are compelled indeed to bring back in our memory Enoch. Why?
Because about him we read in Hebrews 11:5

Because of faith Enoch was transferred so as not to see death, and he was found nowhere, because God had transferred him. For before his transference he received testimony that he was pleasing to God.

So Henoch was transferred without having to taste death. To which destination?
Apparently, in his unique situation, to the moment of his resurrection, the resurrection of the righteous, which also will be a resurrection of life (Acts 24:15 and John 5:29).
When Enoch returns to (permanent) life on earth, he will experience it as if there had been no interruption in his life course.
However, what Enoch experienced, in a sense also is a reference to what Jesus' Congregation will experience at his parousia, at least for those members who will remain alive until that unique event. The last generation of Christians will suddenly be untraceable for those who remain behind on earth.

In that respect, they certainly share the experience of Enoch. When God took him away (M), or transferred him (LXX), he was found nowhere. Apparently the people in Henoch's environment have been looking for him for some time.
Without seeing death - or 'tasting' it - the final members of Jesus' Congregational Body will also be transferred'. In an indivisible moment. Similar to a blink of the eye, they will be changed in nature from one moment to the other (1Cor 15:51-52).

It can hardly be otherwise or that event will become an important learning moment for humankind that is left behind on earth, especially for Israel's Remnant. 
(For the teaching about Israel’s future Remnant, see Isaiah 10:20-22).
Until that time Israel - as a people - will have despised Jesus (for them Yeshua) as her Messiah. But then they will come to know that the Christian congregation was indeed pleasing to God, precisely because its members lived by faith towards their Messiah (Masjiach), and walked on that basis in righteousness with God (Col 1:9-10).

But that learning moment will include much more. Probably then that special 70th Yearweek in the prophecy of Daniel 9:24-27 has already had its start, and consequently the fulfilment of all parts of Jesus' End-time prophecy can also be expected, as it has come to us in the so-called Olivet-sermon. We find all the details of that "sermon" in chapters 24 and 25 of the Matthew Gospel, as an answer to the question of his disciples:

Tell us, when will these things be and what is the sign of your parousia and of the completion of the age? (Mt 24:3).

Mt 24:15 marks the special event on the half of the 70th Yearweek, when the abomination of desolation will appear in the (rebuilt) temple at Jerusalem. Since then the impotence of that antichristian 'messiah' will come to light - to act as a 'saviour' - he will turn, in all his demonic vehemence, against the godly, Jewish Remnant. Because he will then realize very well that his false 'game' will be over. Consequently, he will take an ultimate step: He installs himself as the foretold devastating abomination in the Most Holy of the then existing temple complex, probably the rebuilt Third Temple.


The transition to Chapter 5 seems considerable, but on closer examination, it makes sense. 
When the Rapture of the Christian, heavenly Congregation takes place, one can know with certainty that the parousia of the Lord Jesus Messiah also had its start. Obviously, the question then arises: When can we expect the parousia?
Paul takes up that question in advance, first by letting us know that he does not have to elaborate on that issue. Why not? Because the parousia period runs parallel to the Day of the Lord and from the Olivet sermon it could be known among Jesus' disciples that the arrival of that Day, or the parousia, would be characterized mainly by its unexpected nature. So wrote the apostle, as indicated above:

As for the times and the seasons, brothers, you need nothing to be written to you. For you yourself know very precisely that [the] Day of the Lord is coming exactly as a thief in the night. When they are saying "Peace and Security", then sudden calamity will overtake them, just as the pang of distress upon a pregnant woman, and they will by no means escape.

On the one hand, that crucial era would be observable worldwide, but at the same time the parousia could also be compared with:
a  the days that preceded the Flood and everyone did as if nothing was wrong; they simply continued with the familiar pursuits, and
b  the nightly arrival of a thief:

For just as the lightning comes from eastern regions and shines to western regions, so will be the parousia of the Son of Man ... For like the days of Noah, so will be the parousia of the Son of Man. For as they were in those days -just continue with all the usual daily activities- until Noah entered into the ark and they did not notice until the Flood came and all of them swept away, so will be the parousia of the Son of Man ...
But know this: If the master of the house had known in what watch the thief would come, he would have stayed awake and would not let his house be broken into. Therefore, you also show yourself ready, for in an hour when you would not think so, the Son of Man comes ( Mt 24:27, 37-39, 43-44).

Because that Day will come to the world as a thief in the night, the people of the world will not discern any indication in that direction. On the contrary, because of general disbelief in a possible intervention by a divine power, they will take no notice. Because they regard every superhuman action as unreal, they act as is customary to them, despite the stormy succession of events during the Day of the Lord or the parousia.

For those to whom Jesus addressed on Tuesday afternoon 11 Nisan of 33 AD - over the heads of his former Jewish disciples - namely to their counterparts of the End Times, the Jewish Remnant, his prophetic words contain a serious warning. Danger is imminent.
Why? And what kind of danger is meant?
The following: When the vast majority of the world will not discern the parousia and the people in general will not pay any attention at all - as was the case with the Flood-generation - what guarantee is there that in the End times a Jewish minority will be shaken awake? To what supernatural sign in particular could they look forward?

Well, that heavenly sign will indeed come. They can expect a clear indication in this regard, because Jesus was also fully aware of this need. There will be something very spectacular at the start of his parousia. So he continued - after having pointed out the predominance of his presence - according to the Greek text:
Tοτε δυο εσονται εν τω αγρωεις παραλαμβανεται και εις αφιεται∙ δυο αληθουσαι εν τω μυλω
μια παραλαμβανεται και μια αφιεται .
Translated >>
Then [at the parousia] there will be two in the field, one [man] will be taken along and one [man] left behind. Two will be grinding with the mill, one [woman] will be taken along and one [woman] left behind.

The used terminology strongly reminds us of what Jesus would say two days later, on Thursday evening, 14 Nisan, to his disciples in the upper room concerning the future Rapture:

Do not let your heart be troubled. Believe in Godbelieve also in me. There are many abodes in my Father's house - if not, I would have told you - because I am going to prepare a place for you. And when I go and prepare a place for you, I am coming again and will take you along to myself, so that wherever I am you also may be. 
In both cases for take along Jesus used the verb παραλαμβανω, as is also the case in Matthew 24 in his End Time speech on the Mount of Olives. At his return, his parousia, the members of his Congregational Body would move in with him, in the House of his Father. 
See: in the House of my Father, there are many dwellings (Automatic Google translation).

In our above commentary on Enoch we established earlier that the Rapture of the Church will be an important learning moment for those who remain behind. Again a piece of quote:

That will be an important learning moment for humankind who will remain behind on earth, especially for Israel's Remnant. Which lesson in particular should the members of that Rest take to heart? The principle that the author of the Letter to the Hebrews immediately connects with Enoch: For without faith it is impossible to please well, for he who approaches God must believe that He is and that he becomes a Rewarder of those who earnestly seek him (Hebrews 11:6).

Israel as a people will have rejected Jesus as their Messiah until that time;
 but then they come to know that the Christian congregation was indeed pleasing to God, precisely because its members lived by faith towards Messiah Yeshua (Jesus), and on that basis walked in righteousness with God .

But let us return to Yeshua’s ‘Body’ that is in expectation of the Rapture. To which sign in particular can that last generation of the 'living' look forward?
The apostle has informed them in advance, and with them of course all others who are sensitive to the divine intervention:
When they are saying "Peace and Security", then sudden calamity will overtake themjust as the pang of distress upon a pregnant woman, and they will by no means escape. 

A meaningful signal will therefore be given, just before the Rapture. There will be so-called peace and security!
We purposely write so-called! After all, we can easily see that in the current world there is no real peace and security available, nor even possible! However, people in general will only want to be reassured by such a thought or assertion, instead of observing it as a signal from God.

Nevertheless, a signal of that content will be heard.
Looking at the world situation nowadays, winter 2017-2018, we could think of an unexpected change in the nuclear threat between the Western world and North Korea. However, the apostle seems aiming especially on  a development of events which will occur – and also very shortly - within the Jewish religious system, and also as a fulfilment of another, very startling prophecy. In this case by Jeremiah:

The wise men have become ashamed, terrified; they will be caught. 
Look! They have rejected YHWH's Word, and what kind of wisdom do they then have? ...
From the smallest to the greatest, everyone is making unjust profits; from the prophet to even the priest, each is acting deceitfully. And they try to heal the breach of the daughter of my people superficially by saying, There is peace! There is peace! While there is no peace.
(Jer 8:9-11)

Instead of peace, unbelieving Israel - apparently together with the whole world of humankind - will rather suffer a sudden calamity, indicating that peace and security are fiction.

1.) While it is true that, according to 1Thess 5:3, a sign for that event will be given (Peace and Security) - apparently just before the time of the Rapture - the apostle would later add a second sign to it in 1Cor 15:51-53 >> Everything will take place at the last trumpet (again an automatic Google translation of the study by that title). 
2.) The phrase When they are saying "Peace and Security" in verse 3, is vague. Who are the ones called they? 
The only other group of religious people referred to in the Letter to the Thessalonians - beyond the members of Jesus' Congregation - are the stubborn Jews, mentioned in 1Thess 2:14-16. Concerning them Paul wrote: For you, brothers, became imitators of the congregations of God that are in Judea in Messiah Jesus, since you also suffered the same things by their own tribesmen as they also did by the Jews, who even killed the Lord, Jesus, and the prophets, and that drove us [like beasts]. They are not pleasing God and are hostile to all people.
However, we do not exclude that with they a much wider audience can be meant: All in the present world who are eagerly looking forward to peaceful and safe conditions. However, given the increasing radicalization within certain religious circles and the aggressive attitude of many in general, there is little reason for optimism in this respect. Compare 2 Timothy 3, in which is prophetically recorded how at the dawn of the End Times - the so-called last days - the dominant attitude to life will be among the general public.
The sudden calamity (or doom) will only be the beginning of ominous developments that will then be initiated. Developments that most probably also relate to the appearance of the tyrannical Antichrist, also announced a long time ago.
In chapter 8 of Jeremiah, that event was also foreseen by the prophet through divine inspiration. The three important factors that shall characterize the 'arrival' of that Pseudo-messiah are given also in this prophecy:
1.) The disaster will come from the North
I will drive the northerner far away from you. I will disperse him to a dry and desolate wasteland, with his face toward the eastern sea and his rear guard toward the western sea. The foul smell from him will ascend; the stench from him will keep ascending; for he will do great things (Joel 2:20).

2.) The tribe Dan is prophetically always in the picture. Compare Jacob's deathbed prophecy: 
Dan will judge his people as one of the tribes of Israel. Dan will be a serpent on the road, a horn-snake on the path that bites into the heels of the horse, so that its rider falls backward (Gen 49:16-18).

3.) The antichristian power is (literally) demonic.

There was hope for peace , but nothing good; at a time of healing, but see! horror ! The sniffing of his horses was heard from Dan .The whole country was shaking at the sound of neighing his stallions. And they come and digest the land   and that what it fills, the city and its inhabitants. For behold, I send snakes, venomous snakes among you , that can not be defiled , and they will certainly bite you, says YHWH.
(Jer 8:15-17)
The demonic nature of the Antichrist is proven in the study The role of demons in the End time However, also that study is by Google automatically translated from Dutch into English.
According to Daniel 9:27, the Pseudo-messiah will cast off his mask at the half of the 70th Yearweek for Israel and appear as the foretold abomination of desolation; by that horrible act considerably increasing the calamity, as is prophetically stated in Ezekiel 8:3 >> 
Then the spirit lifted me up between the earth and the heavens, and in visions of God he brought me to Jerusalem, to the entrance of the gate of the innermost court which is turned to the north, where was the dwelling place of the symbol of jealousy which provokes to jealousy.

The foretold sudden calamity will occur as unexpectedly as usually the first woe in a pregnant woman. Compare: Isaiah 13:6-8 and Micah 4:9-10.

With the image of the contractions of a pregnant woman, the sudden and inevitable is presented in the Bible; often in the form of disaster or calamity

But even with the use of that image, the apostle refers to Jesus' End-time speech according to the chapters 24 and 25 of the Matthew Gospel. 
After all, when Jesus' disciples asked the question What will be the sign of your presence and the completion of the age he gave them
speaking over their heads to their counterparts of the End Times, the Jews who will then confess Jesus as their Messiah
as a first answer that they should above all be wary of deceivers. 
For many would pretend being the true Messiah, in the End Times resulting in the appearance of the most dangerous of all, the demonic Antichrist. He who will manifest himself as the Messiah for which the Jews - especially those who stubbornly keep rejecting Jesus - have been waiting for so long.

Once that Pseudo-Messiah has publicly made his entrance, in his wake the one calamitous event after another may be expected: Nations and kingdoms that will stand up against each other and wage war; widespread famine; also large earthquake activity. 
However, according to Jesus all those events will only be a beginning of pains of distress.
Compare Matthew 24:3-8. 
In short, exactly the same series of events as John would later describe in signs in Revelation, chapter 6, especially for the End time period when the first four seals will be opened:

And I saw when the Lamb opened one of the seven seals, and I heard one of the four Living Beings saying as with a sound of thunder: Come! And I saw and look a white horse and the one [the Pseudo-messiah ] sitting upon it having a bow, and a crown was given to him; and he went forth, conquering, and that he might conquer.

And when he opened the second seal, I heard the second Living Being saying: Come! And another horse went out, fiery red. And to him sitting upon it was given to take the peace out of the earth, so that they will slaughter one another; and a great sword was given him.

And when he opened the third seal, I heard the third Living Being saying: Come! And I saw, and look a black horse and the one sitting upon it having a scale in his hand. And I heard as a voice in the midst of the four Living Beings saying: a quart of wheat for a denarius and three quarts of barley for a denarius, and do not harm the olive oil and the wine.

And when he opened the fourth seal, I heard the voice of the fourth Living Being saying: Come! And I saw, and look a greenish yellow horse, and the one sitting upon it named Death. And the Hades was following with him. And was given to them authority upon the fourth part of the earth, to kill with sword and with famine and with death and by the beasts of the earth.

However, and very interesting to take into account:
• The Christian Congregation has then already experienced the Rapture, prior to that entire calamity, since her members are seen around the throne of God in heaven under the sign of the 24 Elders.

and also: The last trumpet (again both studies automatically translated by the Google option)

• According to Revelation 1:10, the world will then find itself within the period that is called The Day of the Lord. According to the Greek text: I [John, an exile on the island of Patmosbecame in spirit in the Day that belongs to the Lord [εν τη κυριακη ημερα].

The sudden calamity that is announced in connection with the call for Peace and Security [1Thess 5] , could very well be associated with Acts 27, but then in antitypical sense.
Luke - one of the 276 sailors of the ship that came from the Egyptian Alexandria, transferring the apostle Paul, together with other prisoners, to Italy - reports in Acts 27:33-44 the stranding of that ship and its total disruption on the coast of the island of Malta. The whole story strongly suggests that the ship itself represents the world-oriented Christendom in antitypical sense.
When that apostate system then suffers complete shipwreck and, at the same time, the true Christian Congregation disappears from the scene of the world through the Rapture, then a tremendous spiritual vacuum will arise. Of course an ‘excellent’ opportunity for the Antichristian power to fill that spiritual vacuum with his appearance. Compare Two Thessalonians 2.

In the next and final chapter of Acts (28) we apparently find even more clues for that approach.
Because Luke further explains how Paul - apparently representing the raptured Congregation - is capable of performing healings on a large scale, while at the same time being immune to demons activity (the viper):
When Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat, and fastened on his hand… However he shook off the creature into the fire, and wasn’t harmed… and [the natives] said that he was a god.
The chief man of the island, named Publius, received us, and courteously entertained us for three days [three being the number for resurrection]. 
It happened that the father of Publius lay sick of fever and dysentery. Paul entered in to him, prayed, and laying his hands on him, healed him… After three months, we set sail in a ship of Alexandria which had wintered in the island, whose sign was Sons of Zeus [another indication for demon activity among the sea of humankind, under the direction of Satan. Zeus being the supreme ‘god’].

At the end of the chapter, the Jewish End time remnant appears.
In Rome, the centre of the world, Paul has a meeting with the Jewish community. His ultimate intention is to convince them of Yeshua's just claims to Messiahship:
When they had appointed him a day, many people came to him at his lodging. He explained to them, testifying about the Kingdom of God, and persuading them concerning Yeshua, both from the Law of Moses and from the Prophets, from morning until evening. Some [a mere remnant]believed the things which were spoken, and some disbelieved [the majority of the Jewish End times community]
They departed after Paul had spoken one word [according to Isaiah’s End times prophecies]:
The Holy Spirit spoke rightly through Isaiah, the prophet, to our fathers, saying, go to this people, and say, in hearing, you will hear, but will in no way understand. In seeing, you will see, but will in no way perceive. For this people’s heart has grown callous. Their ears are dull of hearing. Their eyes they have closed. Lest they should see with their eyes, hear with their ears, understand with their heart, and would turn again, and I would heal them.